by Christopher Siren, 1992, 1994, 2000
cbsiren at alum dot mit dot edu
This FAQ used to be posted on the third of every month to alt.mythology. An older text copy of this FAQ is available via anonymous ftp pending *.answers approval at:
rtfm.mit.edu at /pub/usenet/news.answers/mythology/sumer-faq
last changes: July 27, 2000: complete revision including incorporating
Kramer's Sumerian Mythology and Black & Green's God's Demons
and Symbols of Ancient Mesopotamia. Added more citations of
sources.
July 19, 1999: modified first sentance to include hints of
civilization prior to and outside of Sumer
September 20, 1998: fleshed out the Gilgamesh entry
July 3, 1998: added a couple of Lilith links to Renee Rosen's and Alan
Humm's sites.
August 13, 1997: added much more historical introductory material.
March 20, 1996: cleaned up some misleading references to Kur.
March 1, 1996: added the reference to Adapa's dictionary.
Feb 3, 1996: fixed a formatting problem in the sources area and added the
full title "Gilgamesh, Enkidu and the Underworld" to the Biblical ref's
section.
Nov 13, 1995: fixed a couple of problems with some internal links.
Nov 2, 1995: added some short notes about the primary deities, Ninhursag,
and the Dilmun/Eden parallel to clarify some issues.
October 6th, 1995: added a link to the "dictionary" and brief reviews of
the sources and other relevant books.
September 1995: moved page to pubpages server
March 25th 1995: header of Usenet version reformatted for *.answers;
changed URL to home address; small changes to Inanna & Dumuzi
Adapa (Dan Sullivan) has constructed a more complete Sumerian-English
dictionary at:
http://home.earthlink.net/~duranki/index1.html#dict (Restored!
5/13/99)
John Halloran has a Sumerian Language Page at:
http://www.sumerian.org/
I have constructed a rudimentary Sumerian-English, English Sumerian glossary using Kramer's The Sumerians and Jacobsen's Treasures of Darkness, although parties interested in the Sumerian language may be better served at the prior two pages. note: This FAQ is partly based on an anthropology paper which I wrote in 1992, using some of the sources detailed below.
The Uruk period, stretched from 3800 BCE to 3200 BCE. It is to this era that the Sumerian King Lists ascribe the reigns of Dumuzi the shepherd, and the other antediluvian kings. After his reign Dumuzi was worshipped as the god of the spring grains. This time saw an enormous growth in urbanization such that Uruk probably had a population around 45,000 at the period's end. It was easily the largest city in the area, although the older cities of Eridu to the south and Kish to the north may have rivaled it. Irrigation improvements as well as a supply of raw materials for craftsmen provided an impetus for this growth. In fact, the city of An and Inanna also seems to have been at the heart of a trade network which stretched from what is now southern Turkey to what is now eastern Iran. In addition people were drawn to the city by the great temples there.
The Eanna of Uruk, a collection of temples dedicated to Inanna, was constructed at this time and bore many mosaics and frescoes. These buildings served civic as well as religious purposes, which was fitting as the en, or high priest, served as both the spiritual and temporal leader. The temples were places where craftsmen would practice their trades and where surplus food would be stored and distributed.
The Jemdat Nasr period lasted from 3200 BCE to 2900 BCE. It was not particularly remarkable and most adequately described as an extension and slowing down of the Uruk period. This is the period during which the great flood is supposed to have taken place. The Sumerians' account of the flood may have been based on a flooding of the Tigris, Euphrates, or both rivers onto their already marshy country.
The Early Dynastic period ran from 2900 BCE to 2370 BCE and it is this period for which we begin to have more reliable written accounts although some of the great kings of this era later evolved mythic tales about them and were deified. Kingship moved about 100 miles upriver and about 50 miles south of modern Bahgdad to the city of Kish. One of the earlier kings in Kish was Etana who "stabilized all the lands" securing the First Dynasty of Kish and establishing rule over Sumer and some of its neighbors. Etana was later believed by the Babylonians to have rode to heaven on the back of a giant Eagle so that he could receive the "plant of birth" from Ishtar (their version of Inanna) and thereby produce an heir.
Meanwhile, in the south, the Dynasty of Erech was founded by Meskiaggasher, who, along with his successors, was termed the "son of Utu", the sun-god. Following three other kings, including another Dumuzi, the famous Gilgamesh took the throne of Erech around 2600 BCE and became in volved in a power struggle for the region with the Kish Dynasts and with Mesannepadda, the founder of the Dynasty of Ur. While Gilgamesh became a demi-god, remembered in epic tales, it was Mesannepadda who was eventually victorious in this three-way power struggle, taking the by then traditional title of "King of Kish".
Although the dynasties of Kish and Erech fell by the wayside, Ur could not retain a strong hold over all of Sumer. The entire region was weakened by the struggle and individual city-states continued more or less independent rule. The rulers of Lagash declared themselves "Kings of Kish" around 2450 BCE, but failed to seriously control the region, facing several military challenges by the nearby Umma. Lugalzagesi, ensi or priest-king of Umma from around 2360-2335 BCE, razed Lagash, and conquered Sumer, declaring himself "king of Erech and the Land". Unfortunately for him, all of this strife made Sumer ripe for conquest by an outsider and Sargon of Agade seized that opportunity.
Sargon united both Sumer and the northern region of Akkad - from which Babylon would arise about four hundred years later - not very far from Kish. Evidence is sketchy, but he may have extended his realm from the Medeterranian Sea to the Indus River. This unity would survive its founder by less than 40 years. He built the city of Agade and established an enormous court there and he had a new temple erected in Nippur. Trade from across his new empire and beyond swelled the city, making it the center of world culture for a brief time.
After Sargon's death, however, the empire was fraught with rebellion. Naram-Sin, Sargon's grandson and third successor, quelled the rebellions through a series of military successes, extending his realm. He declared himself 'King of the Four corners of the World' and had himself deified. His divine powers must have failed him as the Guti, a mountain people, razed Agade and deposed Naram-Sin, ending that dynasty.
After a few decades, the Guti presence became intolerable for the Sumerian leaders. Utuhegal of Uruk/Erech rallied a coalition army and ousted them. One of his lieutenants, Ur-Nammu, usurped his rule and established the third Ur dynasty around 2112 BCE. He consolidated his control by defeating a rival dynast in Lagash and soon gained control of all of the Sumerian city-states. He established the earliest known recorded law-codes and had constructed the great ziggurat of Ur, a kind of step-pyramid which stood over 60' tall and more than 200' wide. For the next century the Sumerians were extremely prosperous, but their society collapsed around 2000 BCE under the invading Amorites. A couple of city-states maintained their independence for a short while, but soon they and the rest of the Sumerians were absorbed into the rising empire of the Babylonians. (Crawford pp. 1-28; Kramer 1963 pp. 40-72)
Sumer was one of the first literate civilizations leaving many records of business transactions, and lessons from schools. They had strong armies, which with their chariots and phalanxes held sway over their less civilized neighbors (Kramer 1963, p. 74). Perhaps the most lasting cultural remnants of the Sumerians though, can be found in their religion.
Each city housed a temple that was the seat of a major god in the Sumerian pantheon, as the gods controlled the powerful forces which often dictated a human's fate. The city leaders had a duty to please the town's patron deity, not only for the good will of that god or goddess, but also for the good will of the other deities in the council of gods. The priesthood initially held this role, and even after secular kings ascended to power, the clergy still held great authority through the interpretation of omens and dreams. Many of the secular kings claimed divine right; Sargon of Agade, for example claimed to have been chosen by Ishtar/Inanna. (Crawford 1991: 21-24)
The rectangular central shrine of the temple, known as a 'cella,' had a brick altar or offering table in front of a statue of the temple's deity. The cella was lined on its long ends by many rooms for priests and priestesses. These mud-brick buildings were decorated with cone geometrical mosaics, and the occasional fresco with human and animal figures. These temple complexes eventually evolved into towering ziggurats. (Wolkstein & Kramer 1983: 119)
The temple was staffed by priests, priestesses, musicians, singers, castrates and hierodules. Various public rituals, food sacrifices, and libations took place there on a daily basis. There were monthly feasts and annual, New Year celebrations. During the later, the king would be married to Inanna as the resurrected fertility god Dumuzi, whose exploits are dealt with below.
When it came to more private matters, a Sumerian remained devout. Although the gods preferred justice and mercy, they had also created evil and misfortune. A Sumerian had little that he could do about it. Judging from Lamentation records, the best one could do in times of duress would be to "plead, lament and wail, tearfully confessing his sins and failings." Their family god or city god might intervene on their behalf, but that would not necessarily happen. After all, man was created as a broken, labor saving, tool for the use of the gods and at the end of everyone's life, lay the underworld, a generally dreary place. (Wolkstein & Kramer 1983: pp.123-124)
According to "Gilgamesh, Enkidu, and the Netherworld", in the first days all needed things were created. Heaven and earth were separated. An took Heaven, Enlil took the earth, Ereshkigal was carried off to the netherworld as a prize, and Enki sailed off after her.
"Enki and Ninhursag"
In Dilmun, she (as Nintu) bears the goddess Ninsar from Enki, who in turn bears the goddess Ninkur, who in turn bears Uttu, goddess of plants. Uttu bore eight new trees from Enki. When he then ate Uttu's children, Ninhursag cursed him with eight wounds and dissapears. After being persuaded by Enlil to undo her curse, she bore Enki eight new children which undid the wounds of the first ones. (Kramer 1963 pp. 147-149; Kramer 1961 pp. 54-59)
Enki seats her (as Nintu) on the big side of the table in Nippur at the feast celebrating his new house in Eridu. (Kramer 1961 p. 63)
"Enki and Ninmah"
She is the mother goddess and, as Ninmah, assists in the creation of man. Enki, having been propted by Nammu to create servants for the gods, describes how Nammu and Ninmah will help fashion man from clay. Prior to getting to work, she and Enki drink overmuch at a feast. She then shapes six flawed versions of man from the heart of the clay over the Abzu, with Enki declaring their fates. Enki, in turn also creates a flawed man which is unable to eat. Ninmah appears to curse him for the failed effort. (Kramer 1963 pp. 149-151; Kramer 1961 pp. 69-72)
(See also Aruru)
"Enki and Eridu"
When Enki journeys to Enlil's city Nippur in order for his own city, Eridu to be blessed. He is given bread at Enki's feast and is seated next to An, after which Enlil proclaims that the Anunnaki should praise Enki. (Kramer 1961 pp. 62-63)
"The Dispute between Cattle and Grain"
Enlil and Enki, at Enki's urging, create farms and fields for the grain
goddess Ashnan and the cattle goddess Lahar. This area has places for Lahar to take care of
the animals and Ashnan to grow the crops. The two agricultural deities
get drunk and begin fighting, so it falls to Enlil and Enki to resolve
their conflict - how they do so has not been recovered. (Kramer 1961
pp. 53-54; Kramer 1963 pp. 220-223)
"The Dispute between Emesh and Enten"
Enlil creates the herdsman deity Enten and the agricultural deity Emesh. He settles a dispute between Emesh and Enten over who should be recognized as 'farmer of the gods', declaring Enten's claim to be stronger. (Kramer 1961 p. 49-51).
"Enki and Ninhursag"
He helps Enki again when he was cursed by Ninhursag. Enlil and a fox entreat her to return and undo her curse. (Kramer 1961 p. 57)
"Enki and the World Order"
The me were assembled by Enlil in his temple Ekur, and given to Enki to guard and impart to the world, beginning with Eridu, Enki's center of worship. (Kramer 1963 pp. 171-183)
"Inanna's Descent to the Nether World"
Enlil refuses Ninshubur's appeal on behalf of his [grand-]daughter, Inanna to help rescue her from Ereshkigal in the underworld. (Kramer 1961 pp. 86, 87, 89, 93)
"Ziusudra"
After the flood, he and An gave Ziusudra eternal life and had him live in Dilmun. (Kramer 1961 p. 98)
"Gilgamesh, Enkidu and the Netherworld"
When Gilgamesh looses his pukku and mikku in the nether world, and Enkidu is held fast there by demons, he appeals to Enlil for help. Enlil refuses to assist him. (Kramer 1961 p. 35-36)
(See also the Babylonian Ellil)
"Enki and Eridu" Enki raises his city Eridu from the sea, making it very lush. He takes his boat to Nippur to have the city blessed by Enlil. He throws a feast for the gods, giving Enlil, An, and Nintu spacial attention. After the feast, Enlil proclaims that the Anunnaki should praise Enki. (Kramer 1961; pp. 62-63)
"Enki and the World Order"
The me were assembled by Enlil in Ekur and given to Enki to guard and impart to the world, beginning with Eridu, his center of worship. From there, he guards the me and imparts them on the people. He directs the me towards Ur and Meluhha and Dilmun, organizing the world with his decrees. (Kramer 1963 pp. 171-183)
"The Dispute between Cattle and Grain"
Enlil and Enki, at Enki's urging, create farms and fields for the grain goddess Ashnan and the cattle goddess Lahar. This area has places for Lahar to take care of the animals and Ashnan to grow the crops. The two agricultural deities get drunk and begin fighting, so it falls to Enlil and Enki to resolve their conflict - how they do so has not been recovered. (Kramer 1961 pp. 53-54; Kramer 1963 pp. 220-223)
"Enki and Ninhursag"
He blessed the paradisical land of Dilmun, to have plentiful water and palm trees. He sires the goddess Ninsar upon Ninhursag, then sires Ninkur upon Ninsar, finally siring Uttu, goddess of plants, upon Ninkur. Uttu bore eight new types of trees from Enki. He then consumed these tree-children and was cursed by Ninhursag, with one wound for each plant consumed. Enlil and a fox act on Enki's behalf to call back Ninhursag in order to undo the damage. She joins with Enki again and bears eight new children, one to cure each of the wounds. (Kramer 1963 pp. 147-149; Kramer 1961 pp. 54-59)
"Enki and Ninmah: The Creation of Man"
The gods complain that they need assistance. At his mother Nammu's prompting, he directs her, along with some constructive criticism from Ninmah (Ninhursag), in the creation of man from the heart of the clay over the Abzu. Several flawed versions were created before the final version was made. (Kramer 1963 pp. 149-151; Kramer 1961 pp. 69-72)
"Inanna's Descent to the Nether World"
He is friendly to Inanna and rescued her from Kur by sending two sexless beings to negotiate with, and flatter Ereshkigal. They gave her the Food of Life and the Water of Life, which restored her. (Wolkstein and Kramer pp. 62-64)
"Inanna and Enki"
Later, Inanna comes to Enki and complains at having been given too little power from his decrees. In a different text, she gets Enki drunk and he grants her more powers, arts, crafts, and attributes - a total of ninety-four me. Inanna parts company with Enki to deliver the me to her cult center at Erech. Enki recovers his wits and tries to recover the me from her, but she arrives safely in Erech with them. (Kramer & Maier 1989: pp. 38-68)
(See also Ea)
"Gilgamesh and the Bull of Heaven"
Later, Inanna seeks out Gilgamesh as her lover. When he spurns her she sends the Bull of Heaven to terrorize his city of Erech. (Kramer 1963 p. 262)
"The Courtship of Inanna and Dumuzi"
Her older brother Utu tries to set her up with Dumuzi, the shepherd,
but she initially rebuffs him, preferring the farmer. He assures her that
his parents are as good as hers and she begins to desire him. Her
mother, Ningal, further assures her. The two consummate their
relationship and with their exercise in fertility, the plants and grains
grow as well. After they spend time in the marriage bed, Inanna declares
herself as his battle leader and sets his duties as including sitting on
the throne and guiding the path of weapons. At Ninshubur's request, she
gives him power over the fertility of plants and animals. (Wolkstein and
Kramer pp. 30-50)
"Inanna's Descent to the Nether World"
Inanna also visits Kur, which results in a myth reminiscent of the Greek seasonal story of Persephone. She sets out to witness the funeral rites of her
sister-in-law Ereshkigal's husband Gugalanna, the Bull of Heaven. She takes precaution before setting out, by telling her servant Ninshubur to seek assistance from Enlil, Nanna, or Enki at their shrines, should she not return. Inanna knocks on the outer gates of Kur and the gatekeeper, Neti, questions her. He consults with queen Ereshkigal and then allows Inanna to pass through the seven gates of the underworld. After each gate, she is required to remove adornments and articles of clothing, until after the seventh gate, she is naked. The Annuna pass judgment against her and Ereshkigal killed her and hung her on the wall. (see Ereshkigal)
(Wolkstein & Kramer 1983 pp. 52-60)
Inanna is rescued by the intervention of Enki. He creates two sexless creatures that empathize with Ereshkigal's suffering, and thereby gain a gift - Inanna's corpse. They restore her to life with the Bread of Life and the Water of Life, but the Sumerian underworld has a conservation of death law. No one can leave without providing someone to stay in their stead. Inanna is escorted by galla/demons past Ninshubur and members of her family. She doesn't allow them to claim anyone until she sees Dumuzi on his throne in Uruk. They then seize Dumuzi, but he escapes them twice by transforming himself, with the aid of Utu. Eventually he is caught and slain. Inanna spies his sister, Geshtinanna, in mourning and they go to Dumuzi. She allows Dumuzi, the shepherd, to stay in the underworld only six months of the year, while Geshtinanna will stay the other six. (Wolkstein & Kramer pp. 60-89) As with the Greek story of the kidnapping of Persephone, this linked the changing seasons, the emergence of the plants from the ground, with the return of a harvest deity from the nether world. Geshtinanna is also associated with growth, but where her brother rules over the spring harvested grain, she rules over the autumn harvested vines (Wolkstein & Kramer p. 168).
"Inanna and Mount Ebih"
Inanna complains to An about Mount Ebih (Kur?) demanding that it glorify her and submit lest she
attack it. An discourages her from doing so because of its fearsome
power. She does so anyway, bringing a storehouse worth of weapons to
bear on it. She destroys it. Because she is known as the Destroyer of
Kur in certain hymns, Kramer identifys Mt. Ebih with Kur. (Kramer 1961
pp. 82-83)
"Inanna and Enki"
The me were universal decrees of divine authority -the invocations that spread arts, crafts, and civilization. Enki became the keeper of the me. Inanna comes to Enki and complains at having been given too little power from his decrees. In a different text, she gets Enki drunk and he grants her more powers, arts, crafts, and attributes - a total of ninety-four me. Inanna parts company with Enki to deliver the me to her cult center at Erech. Enki recovers his wits and tries to recover the me from her, but she arrives safely in Erech with them. (Kramer & Maier 1989: pp. 38-68)
(See also Ishtar)
...fastened on Inanna the eye of death.Later, when Enki's messengers arrive, she is moaning in pain. When they empathize with her, she grants them a boon. They request Inanna's corpse and she accedes. (Wolkstein & Kramer pp. 64-67) (See also Babylonian Ereshkigal)
She spoke against her the word of wrath.
She uttered against her the cry of guiltShe struck her.
Inanna was turned into a corpse,
...And was hung from a hook on the wall.( Wolkstein & Kramer 1983 p. 60)
"The Courtship of Inanna and Dumuzi"
Utu tries to set Inanna up with him but she
initially rebuffs him, preferring the farmer. He assures her that his
parents are as good as hers and she begins to desire him. The two
consummate their relationship and with their exercise in fertility, the
plants and grains grow as well. After they spend time in the marriage
bed, Inanna declares herself as his battle leader and sets his duties as
including sitting on the throne and guiding the path of weapons. At
Ninshubur's request, she gives him power over the fertility of plants and
animals. (Wolkstein and Kramer pp. 30-50)
"Descent of Inanna to the Nether World"
Upon her rescue from the dead, he was pursued by galla demons, which he eluded for a time with the aid of Utu. Eventually he was caught and slain; however, he was partially freed from his stay in the underworld by the actions of his sister Geshtinanna. Now he resides there only half of the year, while she lives there the other half year; this represents seasonal change (see Inanna and Geshtinanna). (Wolkstein and Kramer pp. 71-89)
(See also the Babylonian Tammuz.)
Jacobsen reports a more complete version of "The Eridu Genesis" than Kramer or Black and Green which is close to the Babylonian story of Atrahasis. In this account, man had been directed to live in cities by Nintur but as they thrived, the noise irritated Enlil, who thus started the flood. In this account, Enki warns Ziusudra, instructing him to build the boat for his family and for representatives of the animals. The remainder is consistent with the accounts of Kramer and Black and Green. (Jacobsen p. 114)
"Gilgamesh and Agga" - (Pritchard pp.44-47; Kramer 1963 pp. 187-190)
King Agga of Kish sent an ultimatum to Erech. Gilgamesh tried to convince
the elders that Erech should sack Kish in response, but the elders wanted to submit. He responded by taking the matter to the men of the city, who agreed to take up arms. Agga laid seige to Erech and Gilgamesh resisted with the help of his servant, Enkidu. He sent a soldier through the gate to Agga. The soldier is captured and tortured with a brief respite while another of Gilgamesh's soldiers climbs over the wall. Gilgamesh himself then climbs the wall and Agga's forces are so taken aback by the sight of them that Agga capitulates. Gilgamesh graciously accepts Agga's surrender, prasing him
for returning his city.
After this episode, he apparently took Nippur from the son of the founder of the Ur I dynasty.
"Gilgamesh and the Land of the Living" (Pritchard pp. 47-50, Kramer 1963 pp. 190-197)
Gilgamesh, saddened by the dying he sees in his city, decides to go to the
"Land of the Living" says so to Enkidu. At Enkidu's urging, Gilgamesh makes a sacrifice and first speaks to Utu, who is in charge of that land. After he informs Utu of his motives, the god calls off his seven guardian weather heroes. Gilgamesh recruits fifty single men to accompany them and commissions swords and axes. They travel over seven mountains, felling trees along the way eventually finding the "cedar of his heart". After some broken text Gilgamesh is in a deep sleep, presumably after an encounter with Huwawa. Enkidu or one of the others wakes him. They come upon Huwawa and Gilgamesh distracts him with flatery, then puts a nose ring on him and binds his arms. Huwawa grovels to Gilgamesh and Enkidu and Gilgamesh almost releases him. Enkidu argues against it and when Huwawa protests, he
decapitates Huwawa. Gilgamesh is angered by Enkidu's rash action.
"Gilgamesh, Enkidu and the Netherworld" (Kramer 1963 p.197-205)
Inanna appeals to Gilgamesh, here her brother, when her huluppu tree has
been occupied and he is receptive. He tears down the tree and makes it into a
throne and bed for her. In return for the favor, Inanna manufactures a pukku and mikku for him.
He leaves them out, goes to sleep and can't find them where he left them when he awakens. They had fallen into the underworld. Enkidu asks him what is wrong and Gilgamesh asks him to retrieve them, giving him instructions on how to behave in the underworld. Enkidu enters the "Great Dwelling" through a gate, but he broke several of the underworld taboos of which Gilgamesh warned, including the wearing of clean clothes and sandals, 'good' oil, carrying a weapon or staff, making a noise, or behaving normally towards ones family (Kramer 1963: pp. 132-133). For these violations he was "held fast by 'the outcry of the nether world'". Gilgamesh appeals to Enlil, who refuses to help. Intervention by Enki, rescued the hero - or at least raised his shade for Gilgamesh to speak with.
"Gilgamesh and the Bull of Heaven"
He rejects Inanna's advances, so she sends the "Bull of Heaven" to ravage Erech in retribution. (Kramer 1963 p. 262)
"Death of Gilgamesh" (Pritchard pp. 50-52, Kramer 1963 pp. 130-131)
Gilgamesh is fated by Enlil to die but also to be unmatched as a warrior. When he dies, his wife and household servants make offerings (of themselves?) for Gilgamesh to the deities of the underworld.
He is given a palace in the nether world and venerated as lesser god of the dead. It is respectful to pay him a visit upon arrival. If he knew you in life or is of your kin he may explain the rules of Kur to you - which he helps to regulate.
His son and successor was either Ur-lugal or Urnungal.
(see Babylonian Gilgamesh)
He accompanies Gilgamesh and his soldiers on the trip to the "Land of the Living". Probably after an initial encounter with Huwawa, Gilgamesh falls asleep and Enkidu awakens him. They come upon Huwawa and Gilgamesh distracts him with flatery, then puts a nose ring on him and binds his arms. Huwawa grovels to Gilgamesh and Enkidu and Gilgamesh almost releases him. Enkidu argues against it and when Huwawa protests, he decapitates Huwawa. Gilgamesh is angered by Enkidu's rash action.
The main body of the Gilgamesh tale includes a trip to the nether-world. Enkidu enters the "Great Dwelling" through a gate, in order to recover Gilgamesh's pukku and mikku, objects of an uncertain nature. He broke several taboos of the underworld, including the wearing of clean clothes and sandals, 'good' oil, carrying a weapon or staff, making a noise, or behaving normally towards ones family (Kramer 1963: pp. 132-133). For these violations he was "held fast by 'the outcry of the nether world'". Intervention by Enki, rescued the hero or at least raised his shade for Gilgamesh to speak with.
In "The Feats and Exploits of Ninurta", that deity sets out to destroy the Kur. Kur initially intimidates Ninurta into retreating, but when Ninurta returns with greater resolve, Kur is destroyed. This looses the waters of the Abzu, causing the fields to be flooded with unclean waters. Ninurta dams up the Abzu by piling stones over Kur's corpse. He then drains these waters into the Tigris. (Kramer 1961 pp. 80-82). The identification of Ninurta's antagonist in this passage as Kur appears to be miscast. Black and Green identify his foe as the demon Asag, who was the spawn of An and Ki, and who produced monstrous offspring with Kur. The remainder of the details of this story are the same as in Kramer's account, but with Asag replacing Kur. In other versions, Ninurta is replaced by Adad/Ishkur. (Black & Green pp. 35-36)
"Inanna and Mt. Ebih": Inanna is also described in Hymns as a destroyer of Kur. If one, as Kramer does, identifies Kur with Mt. Ebih, then we learn that it has directed fear against the gods, the Anunnaki and the land, sending forth rays of fire against the land. Inanna declares to An that she will attack Mt. Ebih unless it submits. An warns against such an attack, but Inanna procedes anyway and destroys it. (Kramer 1961 pp. 82-83).
...Nergal, [the deified] Gilgamesh, Ereshkigal [the queen of the underworld, who is either given to Kur in the underworld or given dominion over the underworld in the prelude to Gilgamesh (Kramer & Maier 1989: p. 83) (Wolkstein & Kramer 1983: p. 4)] , Dumuzi [the shepherd, Inanna's husband], Namtar, Hubishag, and Ningishzida - each in his own palace; he also presented gifts to Dimpimekug and to the "scribe of the nether- world."... [After arriving at his assigned spot] ...certain of the dead were turned over to him, perhaps to be his attendants, and Gilgamesh, his beloved brother, explained to him the rules and regulations of the nether world. (Kramer 1963: p. 131)Another tablet indicates that the sun, moon, and their respective gods, spent time in the underworld as well. The sun journeyed there after setting, and the moon rested there at the end of the month. Both Utu and Nanna '''decreed the fate' of the dead" while there. (Kramer 1963: p. 132) Dead heroes ate bread, drank, and quenched the dead's thirst with water. The gods of the nether world, the deceased, and his city, were prayed to for the benefit of the dead and his family.
The Sumerian version of Gilgamesh includes a trip to the nether world as well. In the prologue, Enki sails for the Kur, presumably to rescue Ereshkigal after she was given over to Kur. He is assailed by creatures with stones. The main body of the tale includes a trip to the nether world as well. Enkidu enters the "Great Dwelling" through a gate, in order to recover Gilgamesh's pukku and mikku, objects of an uncertain nature. He broke several taboos of the underworld, including the wearing of clean clothes and sandals, 'good' oil, carrying a weapon or staff, making a noise, or behaving normally towards ones family (Kramer 1963: pp. 132-133). For these violations he was "held fast by 'the outcry of the nether world'". Intervention by Enki, rescued the hero.
When Enlil visits the nether world, he must pass by a gatekeeper, followed by a "man of the river" and a "man of the boat" - all of whom act as guardians.(Kramer 1961 pp. 45-47)
Inanna also visits Kur, which results in a myth reminiscent of the Greek seasonal story of Persephone. She sets out to witness the funeral rites of her sister-in-law Ereshkigal's husband Gugalanna, the Bull of Heaven. She takes precaution before setting out, by telling her servant Ninshubur to seek assistance from Enlil, Nanna, or Enki at their shrines, should she not return. Inanna knocks on the outer gates of Kur and the gatekeeper, Neti, questions her. He consults with queen Ereshkigal and then allows Inanna to pass through the seven gates of the underworld. After each gate, she is required to remove adornments and articles of clothing, until after the seventh gate, she is naked. The Annuna pass judgment against her and Ereshkigal slays her and hangs her on the wall (Wolkstein & Kramer 1983 p. 60)
Inanna is rescued by the intervention of Enki. He creates two sexless creatures that empathize with Ereshkigal's suffering, and thereby gain a gift - Inanna's corpse. They restore her to life with the Bread of Life and the Water of Life, but the Sumerian underworld has a conservation of death law. No one can leave without providing someone to stay in their stead. Inanna is escorted by galla/demons past Ninshubur and members of her family. She doesn't allow them to claim anyone until she sees Dumuzi on his throne in Uruk. They then seize Dumuzi, but he escapes them twice by transforming himself, with the aid of Utu. Eventually he is caught and slain. Inanna spies his sister, Geshtinanna, in mourning and they go to Dumuzi. She allows Dumuzi, the shepherd, to stay in the underworld only six months of the year, while Geshtinanna will stay the other six. (Wolkstein & Kramer pp. 60-89) As with the Greek story of the kidnapping of Persephone, this linked the changing seasons, the emergence of the plants from the ground, with the return of a harvest deity from the nether world. Although he had always been a shepherd (and possibly a mortal king) he was blessed with the powers of fertility following the consummation of his marriage to Inanna in "The Courtship of Inanna and Dumuzi".
As the farmer, let him make the fields fertile,Geshtinanna is also associated with growth, but where her brother rules over the spring harvested grain, she rules over the autumn harvested vines (Wolkstein & Kramer p. 168)
As the shepherd, let him make the sheepfolds multiply,
Under his reign let there be vegetation,
Under his reign let there be rich grain (Wolkstein & Kramer p. 45)
The bulk of Sumerian parallels can, however be found much earlier, in the book of Genesis. As in Genesis, the Sumerians' world is formed out of the watery abyss and the heavens and earth are divinely separated from one another by a solid dome. The second chapter of Genesis introduces the paradise Eden, a place which is similar to the Sumerian Dilmun, described in the myth of "Enki and Ninhursag". Dilmun is a pure, bright, and holy land - now often identified with Bahrain in the Persian Gulf. It is blessed by Enki to have overflowing, sweet water. Enki fills it with lagoons and palm trees. He impregnates Ninhursag and causes eight new plants to grow from the earth. Eden, "in the East" (Gen. 2:8) has a river which also "rises" or overflows, to form four rivers including the Tigris and Euphrates. It too is lush and has fruit bearing trees. (Gen. 2:9-10) In the second version of the creation of man "The Lord God formed man out of the clay of the ground and blew into his nostrils the breath of life, and so man became a living being." Enki and Ninmah (Ninhursag) use a similar method in creating man. Nammu, queen of the abyss and Enki's mother, bids Enki to "Kneed the 'heart' of the clay that is over the Abzu " and "give it form" (Kramer & Maier p. 33) From there the similarities cease as the two create several malformed humans and then the two deities get into an argument.
Returning to Enki and Ninhursag, we find a possible parallel to the creation of Eve. Enki consumed the plants that were Ninhursag's children and so was cursed by Ninhursag, receiving one wound for each plant consumed. Enlil and a fox act on Enki's behalf to call back Ninhursag in order to undo the damage. She joins with him again and bears eight new children, each of whom are the cure to one of his wounds. The one who cures his rib is named Ninti, whose name means the Queen of months, (Kramer & Maier 1989: pp. 28-30) the lady of the rib, or she who makes live. This association carries over to Eve. (Kramer, History Begins at Sumer 1981: pp. 143-144) In Genesis, Eve is fashioned from Adam's rib and her name hawwa is related to the Hebrew word hay or living. (New American Bible p. 7.) The prologue of "Gilgamesh, Enkidu and the Underworld" may contain the predecessor to the tree of knowledge of good and evil. This tree not only contains a crafty serpent, but also Lilith, the legendary first wife of Adam. The huluppu tree is transplanted by Inanna from the banks of the Euphrates to her garden in Uruk, where she finds that:
...a serpent who could not be charmedIt should be noted that Kramer's interpretation that this creature is Lilith has come into quiestion of late.
made its nest in the roots of the tree,
The Anzu bird set his young in the branches of the tree,
And the dark maid Lilith built her home in the trunk. (Wolkstein and Kramer 1983: p. 8)
Another possible Sumerian carry-over related to the Fall of man is the lack of "pangs of childbearing" for those in Dilmun. In particular, Ninhursag gives birth in nine days, not nine months, and the pass "like good princely cream" (Kramer 1981: p. 142,145) or "fine oil" (Kramer & Maier 1989: p. 25)
The quarrels between herder god and farmer deity pairs such as Lahar and Ashnan or Enten and Emesh are similar in some respects to the quarrels of Cain and Abel. In the Sumerian versions death appears to be avoided, although we do not have the complete Lahar and Ashnan story. (Kramer 1961 pp. 49-51, 53-54)
The ten patriarchs in Genesis born prior to the flood lived very long lives, most in excess of 900 years. The seventh patriarch, Enoch, lived only 365 years before he "walked with God". (Genesis 5). The account which numbers those Patriarchs as ten is attributed to the Priestly source. The Yahwist source (J), details only seven Patriarchs prior to Noah, so that with him included, there are eight antediluvian patriarchs. (Genesis 4: 17-18) The eight antediluvian kings of in the Sumerian King List also lived for hundreds of years. (Kramer 1963 p. 328) S. H. Hooke notes another version of the Sumerian King list, found in Larsa details ten antediluvian kings. (Hooke, p. 130) The clearest Biblical parallel comes from the story of the Flood. In the Sumerian version, the pious Ziusudra is informed of the gods decision to destroy mankind by listening to a wall. He too weathers the deluge aboard a huge boat. Noah's flood lasts a long time, but Ziusudra comes to rest within seven days and not the near year of the Bible. He does not receive a covenant, but is given eternal life. (Kramer 1963 pp. 163-164; Kramer 1961 pp. 97-98)
As far as the New Testament goes, many also draw a parallel between Dumuzi and Jesus because Dumuzi is a shepherd-king and he is resurrected from the dead. This is perhaps appealing to some as Dumuzi's Akkadian analog, Tammuz, appears in the Bible, however Dumuzi's periodic return from the underworld is not unique even in Sumerian literature. His sister Geshtinanna also rises from the dead, and if one counts those born as deities, Inanna does as well. Periodic death and rebirth is a common theme in agricultural myths where the return of the deities from the earth mirrors a return to life of plants.
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