Vanderburgh Sumerian Hymns

1. Auflage 2019
ISBN: 978-3-7494-3188-5
Verlag: BoD - Books on Demand
Format: EPUB
Kopierschutz: 6 - ePub Watermark

E-Book, Englisch, 129 Seiten

The gods honored in the hymns treated in the following Thesis are Bel, Sin (Nannar), Adad (Ramman) and Tammuz, all deities of the old Babylonian pantheon, representing different phases of personality and force, conceived of as incorporated in nature and as affecting the destinies of men. These gods are severally designated in the hymns as follows: in Tablet 13963, Rev. 1, "O Bel of the mountains;" in Tablet 13930, Obv. 2, "O father Nannar;" in Tablet 29631, Obv. 10, "O Ramman, king of heaven"; and in Tablet 29628, Obv. 3, "The lord Tammuz" (CT. XV, 10, 15, 16, 17 and 19). The attributes and deeds belonging to these divinities are adduced from a wide range of literature, beginning with the royal inscriptions of the pre-dynastic periods and ending with the inscriptions of the monarchs of the later Babylonian empire. In fact, the building inscriptions of the Babylonians, the war inscriptions of the Assyrians, the legendary literature, the incantations, as well as the religious collections, particularly the hymns, afford us many descriptions, of greater or less length, of all the Babylonian gods.

Autoren/Hrsg.

Vanderburgh, Frederick Augustus

Leseproben

Introduction

The gods honored in the hymns treated in the following Thesis are Bêl, Sin (Nannar), Adad (Ramman) and Tammuz, all deities of the old Babylonian pantheon, representing different phases of personality and force, conceived of as incorporated in nature and as affecting the destinies of men. These gods are severally designated in the hymns as follows:
in Tablet 13963, Rev. 1, “O Bêl of the mountains;”in Tablet 13930, Obv. 2, “O father Nannar;”in Tablet 29631, Obv. 10, “O Ramman, king of heaven”; andin Tablet 29628, Obv. 3, “The lord Tammuz” (CT. XV, 10, 15, 16, 17 and 19).
The attributes and deeds belonging to these divinities are adduced from a wide range of literature, beginning with the royal inscriptions of the pre-dynastic periods and ending with the inscriptions of the monarchs of the later Babylonian empire. In fact, the building inscriptions of the Babylonians, the war inscriptions of the Assyrians, the legendary literature, the incantations, as well as the religious collections, particularly the hymns, afford us many descriptions, of greater or less length, of all the Babylonian gods.
To aid the student in understanding better the character of the four gods whose hymns have been translated in the following Thesis, I here give a brief descriptive sketch of each of the deities whose praises were sung in the documents which I have chosen to render.
1.
Bêl was the most ancient of all Babylonian gods and was a popular deity through the historic rise and fall of several Babylonian states, when no other god received prominent recognition. When En-šag-kušanna, lord of Kêngi, subdued the city of Kîš in the north of Babylonia, he brought the spoil of his victory to Bêl. “To Bêl ( ), king of the lands, En-šag-kušanna, lord of Kêngi, the spoil of Kîš, wicked of heart, he presented.” [1] Urukagina, king of Lagaš, built a temple to Ningirsu, the god of Girsu, but he, in honoring Ningirsu as the hero of Bêl, was really honoring Bêl. “For Ningirsu, the hero of Bêl, Urukagina, king of Širpurla, his house he built.” [2] Eannatum, who was patesi of Lagaš and made himself king of Kîš, calls himself the chosen of Bêl, as follows: “Eannatum, patesi of Širpurla, chosen of Bêl.” [3] Entemena, who is called in the Vase of Silver, “son of Enanatum”, [4] and who probably was the nephew of Eannatum, introduces his fine Cone Inscription with these words: “Bêl, king of the lands, father of the gods.” [5] He also claims in the same inscription to derive the right to reign from Bêl: “Entemena, patesi of Širpurla, to whom a sceptre is given by Bêl.” [6] Entemena’s Cone also gives us information about Mesilim. It speaks of Mesilim as “king of Kîš.” [7] In describing the victory of Mesilim over the Gišbanites, a people located apparently not very far from Kîš, Entemena tells us that the victory was effected by the command of Bêl. “Upon the command of Bêl a scourge he (Mesilim) brought over them (the Gišbanites); the dead in a field of the land he buried.” [8] For map showing supposed location of Gišban, see SSO. p. 158. Lugalzaggisi, a usurper from the north, making himself master of the world in all directions and setting up a throne at Erech, in his inscription of 132 lines, freely recognizes the favor of Bêl. “Bêl, king of the lands, to Lugalzaggisi, king of Erech, the kingship of the world did give.” [9] In this period preceding Sargon I., Šamaš seems to have a distinct place in the religious world, but he does not receive the attention that Bêl receives. He is particularly mentioned in one inscription; viz., in the , where he is spoken of as “Šamaš, the king who dispenses splendour.” [10]
The date of these early Babylonian rulers, of course, is, as yet, not accurately determined. The relative age of each is made out chiefly from palaeographic evidences (see EBH. p. 8, for example), supplemented with the attempt at fitting into one harmonious whole the events which the inscriptions of these rulers divulge. Then the whole schedule is crowded backward or forward or internally changed from time to time as new evidence is gathered for or against the testimony of Nabonidus (555-538 B. C.) who, when he discovered the tablet of Narâm-Sin, declared that he was gazing on that which no eyes had beheld for thirty-two hundred years. Nabonidus says: “I dug to a depth of eighteen cubits, and the foundation of Narâm-Sin, the son of Sargon, which for thirty-two hundred years no king that had preceded me had discovered, Šamaš, the great Lord of E-barra, permitted me, even me, to behold.” [11] On the supposed relation of these kings to Narâm-Sin, the rulers En-šag-kušanna, a king of the south, Urukagina, of Lagaš, and Mesilim, a king ruling at Kîš, are placed along about the date of 4500 B. C., while Eannatum, Enannatum and Entemena, successive rulers at Lagaš, are placed near the date of 4200 B. C. Lugalzaggisi of Erech is placed at 4000 B. C. It may be stated here that the date of Sargon I. as 3800 B. C. is obtained by adding to 3200 the date of the reign of Nabonidus as 550 years B. C. and also the length of the reign of Sargon I. as 50 years.
The seat of Bêl’s cult was Nippur, a city lying between the Euphrates and Tigris, a little below Babylon, and located, as it were, in the midway favorable to receiving homage from kings of either the north or the south of Babylonia. We find it mentioned as early as the time of Entemena, who in one of his inscriptions, in speaking of something presented to Bêl, says: “To Bêl of Nippur by Entemena it was presented”. [12] In the bilingual legend of the Creation, Nippur seems to be regarded as a very old city. It is placed at the head of the list of three that are mentioned as ancient cities of Babylonia. “Nippur was not made; E-kur was not built. Erech was not made; E-anna was not built. The abyss was not made; Eridu was not built.” [13] Nippur evidently is older than the worship of Bêl and the conception of Bêl is older than the first king of whom we have mention; viz., En-šag-kušanna, who is placed at 4500 B. C.
At Nippur was located Bêl’s great temple which was commonly called E-kur, house of the mountain, a name particularly descriptive of the shrine of Bêl resting on the top of the mountain-like . Sargon I. calls himself the builder of Bêl’s temple at Nippur, and Narâm-Sin, the son of Sargon, also calls himself the builder of Bêl’s temple. Sargon’s language, which we take from a door-socket found at Nippur, is: “Šargani-šar-âli, son of Itti-Bêl, the mighty king of Agade, builder of E-kur, temple of Bêl in Nippur”. [14] The language of Narâm-Sin from a brick stamp found at Nippur is: “Narâm-Sin, builder of the temple of Bêl”. [15] Neither Sargon nor his son meant that he was the original builder of E-kur. They were simply repairers of the temple, like many other kings. Many kings down to the last king of the last empire took much pride in rebuilding temples. There must have been a temple at Nippur when En-šag-kušanna presented the spoil of Kîš to Bêl. Excavations at Nippur show that, as there are great deposits of debris above the temple pavements made by Sargon and his son, so beneath these pavements there is a further great layer of debris, proving that the founding of E-kur must reach far back into the darkness of pre-historic antiquity. Sargon’s bricks were the first to bear a stamp which we may consider to imply a date, but they were not the first bricks laid.
The which Ur-Gur, an early king of Ur, built is the first of which we have definite knowledge. We know something of the pavement that Sargon I. and Narâm-Sin built, but of the character of the buildings that might have rested on this pavement we have no information. Ur-Gur leveled the ground and built a new platform, 8 feet high and 100 by 170 feet in area with a consisting of three stages. Some of the facings of his structure were made of burnt brick, bearing the inscription of Ur-Gur (see N. II, 124). The greatest temple Nippur ever had was built by an Assyrian king; viz., Ašurbânipal. The structure covered a larger surface than any before it. The walls, instead of being plain, were ornamented with square half columns. The lower terrace was faced with baked brick, stamped with an inscription in which the is dedicated to Bêl, the lord of the lands, by Ašurbânipal, the mighty king, the king of the four quarters of the earth, the builder of E-kur (see N. II, 126).
E-kur, the temple of Bêl at Nippur, as restored on the basis of the discoveries of the University of Pennsylvania Exploration Fund, consists of two courts, an outer and an inner court. Within the inner court stands the , rising to a tower of three or four stages which the most devout pilgrims might perhaps ascend. At the top is an enclosed shrine in which is a statue of Bêl. Here Bêl and his consort, Bêlit, for Babylonian gods maintain family...