Orvrnae enon Sacred Marriages The Divine-Human Sexual Metaphor from Sumer to Early Christianity Edited by “Manern Nissixen and Risto URO Winona Lake, Indiana 2008chapter 2 Sacred Marriage and the Transfer of Divine Knowledge: Alliances between the Gods and the King in Ancient Mesopotamia Beare Poxcratz-Leistis ny soci gs he pra ln, sen img nara Te cuneorm ens ofthe ance Neat Eat contain notes of spi iva refictons on elise ystems or personal dies about myst capeience nth the divine What the ancien ie Ne ast have eae merous documents dain wih cule prescription regulating interac in wth the od inthe daly and fetal eal, heolagespocav es about he nature of the dine anda host of dana exe and eraty ‘ents These dviatry and ea texts wees to avai of ey el hor shat cma the cote fcuk symbols essential acne Nest Esster religions, Thy ls winess te oles he gens repose for he fanconing of the aca els syste Te king long th cae Speculss and scholars played the xy rl in maintsining al cmon ‘hing hee of cosmic order, hich wus etl tothe Belt ysten a the people in Mesopotamia Communication wens betwen the hans and tive spheres noconly fate the ode ofthe world hala defined Wer ‘ethors we ul wt orld 5 Cope SS hand Boi Ineo nimalting comment on ny rssh B ter "Or Ky nH! anc Abt 5 0895* Beare Foncnare Lense Sacred Barige andthe Taner af Dine Knowle 43 aries of power and proved for orery soil interacton, Alou hs ‘Sommumiciton dint dsc serve the individ onthe eco level of vine experience, twas cra inthe transfer of divine knowledge othe ing, wh was responsible or mautaing the cosmic and soil eeder ot Asia by the ged, Royal author arose and operated against the bake ‘found of interdependence between sate and religion on she opratonal nd ideological levels. Tis erdependence cannot be emphasised enough because scholars sl end co make suong dsinctons between “pli” snd “religous” sory ‘One ofthe ey metaphors wed to expres the close communication be tween the gods and he king was "sired marage” Fr vary of rex ‘Sons is so onef the most feguenty dicuned metaphor scholaty literature Saeed mariage can ake many forms among which te the a lowing models isthe aient Neat Ean in gener] ann Mesopotamia in parler (2) cosmogamy the union between the cosmic elements of even nd Evi; (2) erogamy- the won between goes ond ng (9) theogany the union between a god ands goddess. While cosmogamy remains restricted primary to lierary ext (has, costolops), Beto amy and theoganty End the places within he complex communication process between he gods and ibe bing Therefore, hey Become part of. ‘Shean hrepsingscinteclonbewee hedte sd heh ‘nan spheres. ‘tring in even the arest cosmogonic tas of the mace of ‘ean and Ea that the mariage ager snot simpy conned the sual inercoutse of Heaven andar eonversio,tertl commie: "to basieen these sexta partners, ean essential pat ofthe story Tis eng of sexal acini ad dalgse beeen the panes is. ey le ‘ment inthe naratie ad wil bet aubjeet of hit ea. ‘the bepnning ofthis iecusson, il rely examine Santeria coe wopaies 6 demonstrate that hee of eombiningbot speech and ys fal ar was already presen the eats ages ofthe deveonmen this leery pete Cosmogamies in Sumerian Cosmology In Sumerian cosmology, the sepaation of Heaven and Earth i «pre requise other veil eon, which ses in motion the proces of Centon, However, cs noeworty tha, the mort ancient comogonic ‘arraver ofthe Samerian radon, this en trinonal unio dee scvbed blquly2 The encounter beeen Heaven and Earth may be ost ss melaphor iolrng meteorological eens These weather phenomena {an leo be deste se 4 conversation ting place between Heaven and Each without any direct reference to sexual, atimonal wien, “The Ey Dyas (2700-2500 nc) holga tea ro Tele (40 4155) only speaks of Henven and Earth ay “esoundig”(SeB-Biy/ “Akan Sagan) together. The Barton Cylinder fond at Nipp stl nung oa alight later per (ate Early Dynasi perhaps Early Se {onic prod. ea 2350...) employs the imagery of marion enon tna more dette, mullet and complex manner Bano Cinder 10 ohm 2 Those dys were ne fy days 55 Tone were ay gh 516 these years were indeed ney es T° Theaamoned 8 delight bake Thais Henenabed win ar anne Keda inim an-4abpe). He atc wit are alfsoleranc Sith esc Godan’ The seen ef seven Teimpregraced oer wom? erat Coop, "tats Member: ro nd gute a Sumerian Lae tue in BUMLE BU Sen Hao eWeek ‘ev Dales eng, oy Pala: See Now Kee ad ‘the Uae Mase, 198), 87-8 ‘Site: Sobery tech egang fn Rheem nS aes Ale eaten een tna en bach Wana ew se and ge Westen“ Bron Cyne” AS] 1601949 13-46 5 Bon nero 26-37,6 Beare PonsrareLasres Sacred Mariage and te Taner of Divine Kaawiedge 47 “he beeing of creation i described ar 2 commogamy bese the ele ‘mentor Heaven and Ea, using tbe meaphor of mecorlopeal phenom ena and using dalogue fer tis, the narrative raced to describing the ‘seal inereourseBewcsa Enlil (ho probably the oBeping ofthe com ‘mogany besween Heaven and Ear) andthe goddess Ninhursng aod hee Umpeegncon. Hence, sexoalty is linked othe anhropomorphizing ofthe sods. Another salient fete of this ey coselogy s tha although east ina meteorological metaphor, te interaction between te 0 cosmic nents understood 3 dialogue Speech sundesiood tobe an essen spect ofthe union of Henven and Earth end in hs contest operates as Imstaphor for expressing how theo cements reste to each oe. “perch was cert the ancient Near Extem wold vew not oly as communication but also because of is el force. The spoken word was Inghiy sed. Pasages eso be rhetoraliy pesuanve merece wx tenn hears af dec speech in der io connce the audience of the éorteciness of edhe the dey’ or the kings ations or detsons. In he Neodsyri period (911-609 nc) thins marfsted in terminclogy sdeoung ether dhe order ofthe king (aa ar the race of the Bo ess Sa abt sty). The spoken word ofthe dey was ualrable. Was by the command ofthe gods thatthe wor came ito being a that he ig parlpated in mating the cosmic order Again bythe command ofthe king, justice was ainained. The ea tht dine aw red the cor vos was epitomized nthe Tablet of Desi, which eld he eee lan ofthe gods" When che Tablet of Destine was in the right bands, the power ofthe diy's word and his contol over the cosmos was ensred® “his consol could be easly upset ifthe ble Fl io the wrong ands, as shown in theca ih Enna “Throughout the history ofthe ancient Neat Est Inanna/sar was one ‘ofthe ey divine to commit he deems ofthe divine ssemhy tothe kingusinga vary of speech forms, These include blessings and o> sales in seings such as sacred mariage ad prophecy. nama way even Gf defen enc in ihe Tesamento Haein ety iver 19 Ve Sue roe o Ras Brno one raion of S00. itd We vn sea Cie Bll 2701 41-8. ‘ou the hler f besnase AE Geog, “Seana aed he Table of esis ag $8 (088) 1-8 race taney “Mesoptmin Cavacog” Compan he A sot Nar Es Dust Sl en, Mat Bako, 205)3 16-7 cp 920. ‘ake the soe tate n formalin the divine decision, inthe Sumer {in poe tniedtrgur,auributed io Sagors daughter Euhedtane Te oer hs survived in 2 copy fam the Old Babylonian period (ca. 1894- 185 2c): asin gu 203-82 ‘Once ya have sald "Soe pet An dacs not-for him, You “So be wisn’ so be of destocon wo desoy. Once you hve sid yout inthe sscmbly Anand nl wl a diapers. Once you have ade decison canst he changed in bemwen ad eth One ot ave spectiea approval of ple, lc experiences no éestucton, Once youave spstd desertion for pce experiences bo appro” In order fall to ras the mesning of che sacred mariage in ancient Neat Ease care, one mst ep in mind the eral ole of Ianna/ Tara the volo of the gods” eros Gamos in Assyrological Scholarship Originally, he ter irs gamos (Greek eds ys, “scred mariage") was sed as tech ero describe the union beiween Demir and the moral Jason (omer, Od. 3123-28), Inthe 1th century, seholars of religion adopted the emt fet the union between age re goddess ora goddess anda hing ice the, this pc bas been one ofthe mest ‘ghly debated in religious and alent Near Easter sta. Si James Fete, n his study The Caldes Hough, an, subsequent scholars of the ‘Myth and Ritual School interpreted ay kindof seus] union within el lus context sa stred mariage to promot feral. According othe ~G.FICSL 473; Ake W Sohrg. “ta-nin-su-gurgr: AH wo the Go es tay te en Pees Enna” 2465 (1979) Ll 258 Aneel Der eh er Ech Lid ae me ss (AOAT 248 Nano: ‘lg 199789. se ln Jeremy Bi al The eared Aen Seer (erated Unies rng 2009, 32.98 oJ Fraver The Caler bag Say Compra Ratio 120 “red Londo Nace, 911-19 SH Haste "Tbe had Rial Poe ‘the Ann Nep nat oN and Ral Eso eR ad taf he Tae Reta eC aces ote Ant Mer Eo Habe, ns Se aye) en an np {aon They end rc Kp he cen Sear at en al Oe iced Ceo, 1958) © 0. Te Cao Noe Gate Sn Aaa talon Dvr Say (London Tans & Hodson, 1959),8 Beare RoxcnareLasree restoning of Hens Frankfort and Samuel Nov Kater! abundance and Feray were guaanted by the tual magi ht was pecormed athe cu tieintercoores between the Sumerian kt ad» pests. These sehalies sw the sacred mariage s beng of ceaal umpertance oa society whose subsistence wasbased on orcutre and hushandry. There ae il several “ontemparary scholars who aoeste the elity model" Anateraaion| ‘elated tn sacred mariage a ety was the dying and sng god. A Though the concep of the djing and Hsing god has been questioned it ‘vas eceniy eared by TrygveN.B Mtetinge Omer sels ater preted the sacred martsge between Inns and Dumust a8 a instiuton| onmbuting ote division othe ing, as sey oprodace sal Theo a partpat mst that. when performed ts te cult gharan- ‘eed prosperity for the coming year. Another appreac, based on ove of| 7 Hew Flo King lhe Gs Sy of the Acie Net Es ‘gna he tion 2 Sct ad Natre (Chea: Unies af Ca ‘Prom 194) 2807 Reames, Te Sc age dpc eth ‘a ial Ae Sane ean Idan Unvetsiy Pes 1909) 12 Douglas rays on te Sac Mariage R802 0989°3.2 ua Sacred ars ABD 866-7. Ant Meo, long: Der Unstrelbe er alertaichen Bulwer: be Ger 3), Case Cpe, "Zor tigen Star der locas und Oxir etiam” itn mire sch Waam Pca an San tm 194 1968 penne She a Meare Wolgne Rli AONTL, Revel ‘Seno Bercer/Neuischen syn Neate rag 1969) 2390) 2 Su Dyg a ing Ges ER 4 51-37 Sr, th “The Dena Dy ing and Rng Ged inthe Bo Weld An Upc wh Spel Relea Bl the Bad ce” SOT 12 1008, 237-33, hem, The Ores of Bal ow owl Pht Bahan ante Up exes (One Oxo Univer ver 20010420: fase, “Send ed erie (ert tine She” 125 (1007 4-6 em, Laer nd Tod der Freres tn eigen wt Gel Son ter ecole ‘dealer des athes Wren Oran Ale AOAT 28, Mie Ser Urea. 1997), 13 is gave Ne, Maing, The Rd of Recto: Dying an ing Gol edhe Aen Ne ECan 9 Sect: Aape al, 201) ‘heey Ere rhe 2495200529300 TA Fens “Tama” Cen reds del woe Rene As lagna Ll Neds stat or hea Doe, 195, {HE at, “Te i of King ve and Dh ie aa es syn lan of Mar Pe Job Maks and Raber M. Good ford C1 aur Quen TH8D) 6-32 Kal Olen "Zam Pot Se ‘Helen Hache on Bevech de en Oven Suen str Sprecher Sucred Mariage and he Toner of Dsne Knowledge 49 Solis royat hymns Sug x, 2004-2047 9.2), wast in the stred mar get with he coonauon of the king” FR Kiss suggested tal the tan purpose of he Sumerian love songs was to Desh ot the opal epithet “spouse of fan, # thus explaining how the king scared nana bless ings. He alo emphasized that these blessings could be btn rm other gods by other mean YshakSelt speci this proach in defn ‘he decrec of fivorabl fate forthe king asthe mast important parpose of te King’ union wih the goddess Comparing the Sumerian teal vi ltr Assan sours, ae well aesth ater ates outside tne Su rmerianBabylonan contest, Po Lapin, in he fect sroaageph on ‘he sacred mariage, reads the Sumerian le anges bath secure ‘ane and as rl religious and ideological texte being ot these. lar mareage, Dumusitnanna mythology, the cul of Inanna and oyal Heol West emphusize hat sere sno sta tet that seis the exc scons involed i a sacred manage ital from eee Mesopotaia proper. The whole notion af 2 al est on ear ews eer foal Tyas o love songs, ha imply a sexi encounter between Inna Ne taya/Ninlsina ander consort Durusi or the lng i the ol of Buus Some ofthese love songs describe the seal encounter in very comple and coll ngage. Language ofthis sort probably conte tothe death a clits of thi sort ented. For he Sumerian conten Jer veld: Cooper and Michael M. Feit have record a ial of ore popular charac, evolving around Inanna and the Hing and lnvaving Young wen and women st wel at cule functonaris of the Tnanna ed Ralushn Goleat ar Wil Banden (Mla Iuckr Bevage or aorta taba Cnpeitnce ies Slat nates, 988) 258. fois Ty aes Rng Mei Hic A Panga“ 291-5909 257 18.P hrs saith Roig’ Le Plas oe “Archie ciaton es al Ca CRRA 1 tars Gene 1), 2 Sse ao RPG see, A New Lenk the Sued aspen ces Nese Peto n Cot rome Senter Honea f fon Moon Scie Ent bie ad tea Sonar 7S 199,108 15: Ks “Dis albablonsche Kn, 245. 30 Saye Se etn rial Ei fe De ‘Gan Balan Univers Pres, 198), 8-49. Sesoand les ne "REe Lp Ie Sumerian Srl Mariage Lig of Compa Ee iene (SAS 1 Has Neos Tet Coase 20030 Bosse Poxcnarabastes ‘Temple. This ritual included sporuve contests and scaicato ral, olferings wo the Netervorld ard dead couriers 25 well san encounter betwee he king and nan “The ianeidenceatested i the ua stallion ofthe entrees Eman! deserter the neren ay ral af nnupurting he enepsess late ber ofce I primanly dels the oflesings Yo the various go, the shares ofthe oer fo te ule spelt and plitel members onthe ‘arius das, and he procession ofthe enc and the gods Although thee ‘al fers tthe ota yng down om herbed onthe stay ath ‘uetsubucguent a her iain, there sno diet ference tte perfor ‘ance of eal imagined sex ntercouree mith he gs” “Therefore, one ofthe ental questions bas been whether there acral wns tal that eluded the performance of asexual act between the oxo pttes or whither wis» itera metaphor aed a dese the special ostion ofthe king hs ratonship othe pods Frm my pant of ew ewal inercoure beowean the king and the goddess represented Dy 8 Drestese ws no essen Ths eomtention suppor by he face hat ‘he lungs dd nt see the need legiate Hee allance wh Tanner te ater tes, Aa cers pot they stopped wacing thee descent back 2 ‘must, th whom they may have been ented nee love sone hough 1 disagree wid cern aspects of Lapnk's reading ofthe Sumerian Babylonian materia, do agee with Lapnkis emphasis on the politcal dimension of dhs metaphor. This polite dimension relies to the auemptoesalsh personal and social Us to the gods" on Beall ofthe king There ismuch more to the metaphor of cred mariage han legiimaion or mediation of dine power Although che alice of King 7 Jaros Cooper, “sre Mage nd Pople ulin nly espera in iCal ad pia gon nthe fil Ner Ea Mars, etdberg Ca Wty 193) ou Mac Feed wee em Die Ger Demtine wns ent Dan (ADMT 307; Nowter Up Neng 03 3190 "Boal Panag, Tenino a High Pee a mA Window Ace Son lig (SS 43 Aaa Sets Pen 1981, a 369.698, 26" Lhg owe does not aera ler oe prcmance ol nage se soso yo soraton if Ele ge Raa onl The a “oof tla a soe en Lary Lange Sa od Fel rosa (Quadra Seiad 1 Hevece: Unvertyof Faene 1992), 163-85 5A raha nd wine Tama” 266-67 ad 327 14 pn he marie Sao Marae 1 Cooper, "Sere Sarge snd Poplar Can Ey Mesopotamia 9 2. Troggs was cade by lip Jone, eben as Leplnation Sacre aringe andthe TransferofDvine Koowledge 3k ship was «divine inaation and kad no need of legimation, individual Toler ofthe ofce wen to great lenis o eth thi limacy and they di eby eonsratng fil lances wih the gods. One may then redefine legitimacy ia mote concrete way, suggesting thet fail ali ances withe gods are an elesve way of promoting the ng athory {nd prestige Fall allances formed the basic element in defning ‘outy on the eeious ideological level a they die dpomatie alice, ‘which used the same suatey to define plea eltionships by eying on fala terminology, such as abate, “brotherhood,” to emphasize the equal status of es) partners Conzequenti wasps thes nexus ofthe fay establishing tes wh he dine world haber the tng author ater than the poll Merah of scy-stat, eri Sue or empl. In ancient Near aver liga ayte latoaal pa teas of ison (parenshlten, cellar kai common ancestor, and bnoherhood, or allianees with godess in the fort! adoption "nursing or sacred marrage are common metaphors fr expesting de i ‘eration between the human sper and the gods This spoil re Torte divine selenion a he king fal he pater of human interaction wih she gods, sacred mariage tas rece by far the mast aention nancent Net Este sadn Ths Is because it hs been linked t cue protiation™ Prophecy figures Fy nig eM Sage lap R08 20: Forth diplomat sme of he ancient Net Ean erate ‘be second af ofthe second len ve ee i ie nan Ren neta ea at 150-1108 ound gare 20) ‘30 Ro Abe ha shown, mage inary cast ata as subfena of suporcal spec emai an sche ley. iy ow nd red men Sven en an ies oss te sof Lowe: Mt Sue of rp wk Herr nae ah anf oe Jem IN SJ Coper, Assn ropes he Aasias Te and he Mesopo tamian Onan of Joni Montes, Greck Porphyria TO, {Goons thre Jao 1302000 430-0 ep 40 Pe Mee ty at bn Rl sd uty of Dn Loren ht an tp sadgel pred Sirah fens ain roped totes Whig es Nendejrian Tet Capos Pec 2002-138, ep. 9 4 Ye as aby loner Legon: Eck te Sait in Aen Crt ih: Bd 1998), ‘Geet Wein bpnais 2roat 0nngongee WendsSes imaneien NanrEatom Leas Henof Wem Lone. Tt Abe,3 Beare RoxenarzdLerex mong thee stings of communicaton betwen the divine andthe human spheres. Sgnicant although it was ot primary relational i hare, prophecy was also performed thin a relia frnewor, iar ook om thet of nurse and wer nese forthe ng Thus the lance the king with rinks the chil speecbonented medias af prophecy 1 oaet ‘eational pater, generating» complex rid of nteratonbesween ode ess and ings Sime Parpola has ateay potted on, he “outspoken rove language” sommes used tose these fore of alances bad il, anyeng to do eth el earval sexuality ierogamy and Narratives of Power How did the ancients imagine i was possible for mere humans to squite knowlege of vine deistonsand plans? Who amongthe ands ws though to perform mediating role for thier of owed? Which god hed this ‘now By which media coud he dane knowtedge be commmsricated? ‘These are impor questions bscase ci within te tones of Ue an Fer of krowiedge frm the divine sper tthe hutan sphere thatthe struc ute ofthe relaensips berscen humankind nd the gs ererses ‘What essential to this dsassion shat sare mursage developed as ‘cara metaphor and Ds fgure among other metaphor of powet ‘sich as dlvinesonship and divine adoption. One my als athe King’s roles the wang, Monte and judge. Most ofthese royal roles had dine ‘models and were pare of te symbole representation of power Write [it Mier ed Pe Sco os Sls Pe, 1980), 517. Toso da ive and kart Fab “Sanas tumuli de Her ven Se ed «ss alone Konia (0 46 (189.200 38-42. p. 179E Jel 5G Pesan RAT a Sea heyy Kl erp 53. Sem When the Gods Ae Spesking Tovar Dein he tear be cen Poss Month" Prope Mar Ayn al (e Nats Keck acl Mrs Nes FRC 20, Congo: Veo pet 2005) 133-08 yp 150-82 doa Sind yn Papa SAS, ean Maes re 35. Pou inks, “On Rae, Prensa std Mariage Tang ie Bah ‘ion of Ey sumeah gsi cr nd Of tdi Sr ast (Keke teat ely Ce 198), 1083 536 Lots ath Roof a Ring oe Nt siya Mines ies, 1988). le Mineapots Univer Sucre Marrge and he Danser of Dsine Knowleige 33 some ofthese metaphors had arta context, mos of them were embed edie epic tales, myhalogia narrate, hymna elas, aswell as royal inscepons Moreover, large numberof these apo informed the Iconagrapy of ole” represented on relies, sles, sculptures, and pant singe” Tex, images and ial wete hema esis wed suppor ale. ship bythe command ofthe gods, nd ether complemented each ees ot provided dst messages in bung a eaberent amework of ol he ‘ne Te, ston and mages fanctoned by auginetting the essage “in vary of ways andy avant of referencing devices What emai con- Satis the enpkasison the ole and gure ofthe rler trophont host of aratve and conic representations Ree. Zana Baas define ‘cred mariage asa prformaie atratve Although | are th Be ‘ants casenion of performative natin, donot ae lcs eing lime wo “penta exp, 19), producing some vague kindof "ane formation” spiphany Inaton othe kings perormance of his economic and il des in the alt ofthe gods, these arate of royal power nd eles served os raze and "mimurze™ the lsttaon of kay and added tos poe ‘ge As asbeenshownby Peter Berger an Thomas cman, ecg of ever instatinaorderlesintewypieadons of aeons ae proses 1 ene Wine, "Atin Empl: Te Riyal mae eV Dimensions of Sari eso” Aye 188d of te I Aen Sy. stn of he erin Tt Caner Pre He Septner71, 195 Seno Pate nd Rober a Wigs Hes Neorayan Tex Caras POS, 1p sites 368, 3 See my Hera Bespin: Frmen dr Kain 2 sehen Goan Rang tnd jn ce ANSTO et eon ‘ea Corpa Pet, 9h, 23 Sera in Ee 33. 46, Pana Bran, “Retry and the tage Nae, Repreenon, snd he Ura Yn Laing Ses Utne say on tr ct er at tt gem Honor of ald one Es ergo ake “ate 0 1-28 This gern mye ‘hewn tha hard axe pane ety have been ced daring aie Pocahontas De tlre ond se Prete er Shera fc panna Sg oe 1, Arh, sia Hamdrriah rego Ct Leet oss acne, The Suc Costco of ety A eaten Sol of Rawle aren Cy, Doo 8)o Besse Poncnarz estes ‘har dene the ition. Tas, he toes are conceved as ps, ot asin: ‘iduletha in they av iotrehangeable® In the eonepasiaion of ingphip inthe ncn Near as, these types coud eer dine oho manag othe sting The kgs actions an consequelybe shaped acoring ovine mode ‘tsar vers divine meds are based om socal tle Taking on roles cates ight and des fora lng aswel for gos and eras each: Tole nos dyamic spec of bi (he kings) o there ods sats The epee of ipo I ese for he relaonhip between the ing 2nd the gods bene sacl roles deine a specie gid of traction cep tance of ether he extol rte tal performance of this intraction by the audience depends ont suchen and credibly. The elation pa ‘terns and aliances between the king and he god, consequent, must be ‘modeled afer soil eles hat are known othe aence In he case ofthe sacred matriage rite, Bend Alster has suggested a = aly sel, cull uncon, cla othe young gis cote of se band for the Sumerian lve song? He args tht "Ue igh formalized characte of both the language snd the scenes alluded on th poems can bescen a eiencr of s ractonal st of common ereronis™* hat scenes of cou and wedding, The authors ofthe love songs, we de ‘ering thee ono beeen ian andthe king, rewon these cenes ed prided them wih an abs of mally. Hierogamy in Sumerian Royal Hymns “The erry teats combine the metaphor ofthe scred marrige witha essing spoken by Tounna forthe King, Sne-Dage, king of Is (1953- 1935 nee}, elaborates at engin hi selfprie (me Dagan A) om the motif ofthe gods slain the king fom mn the people for rulers, Goods and godess atin vor ofthe king, each performing his or her ‘Dons Kolck, alle, se nd tsenieungen le Handa dr ul shane aidan 8 Prete an jogen Sk Seong Ment 300), 27°93 ep. 28 “2 Bena Ac “Marige vd Loe fa he Smesian Lave Song, wi Sie [Notes thence Tons ine bet and i Soa Ne ase Ss ‘ane firm We Ha (oak Fcaben se al; ted, MD-CDL, 193 Geog. Sacred Marge andthe Transfer of Dsne Knowledge 35 speci len the proces of determining good desing, electing s good Same forte king, solag ne to him and nursing Mir, nd proving him ‘rth the isignin of Kingeip. is noteworhy tha En smenoned he boning and end of the long line of gad and thus fame che divine ‘clon, wl Ina enters the acene a the ae dine ure, belo Enlil Hence, the emphasis is clesly Ink on thse to gods 36 beng r= sponse forthe sucessful reign of KimeDagan. Whle Eni determines Te kingS destiny, manna speaks the blessing fo he king, whereby he m9 or evokes the gery of marrige cling te fing nana spouse. nan, they of heaven aden. cose me ashe beloved spouse She pu arateness in ny waste Loong ace wt bere thin lok er se ied ber ant feed tome a make me sep oo the fowery bed To spend ong lang days inthe gr, combing te of. Ice of enip i the ofice of Kingeip, and soning uneasy Fe Enns, and for my nck to become thick ike 8 wl bulls Ura my slender covers Rullab, she bas spoken her baler word Guim Hug eerkar-rucd)ferme*™ Aer the eaogyto El at he Begining ofthe ext the Best ston snder taken by Enlist determine apo destiny for Ise Dagan. We ay con- ‘hdethen hat amas aes she vlc of Eli and informs the ing the lnvorabe divine decson The blessing, consequent cntans the moet Inport inlrtation forthe king and represents far Tote fan gees dnne favor. aly with tis knowicdge proved by Insnna thatthe ‘ing wl be able wo perform his duty 2 King sucessfully Alou one night exper Enis decrecing a good desir to be nes wth either te bith ore seecion ofthe crn prince or even his ascension #9 the throne, the mithor deeded ink Ian's blessing to de en’ correct, performance of his cle duties. Tha, the Besing i a ect response © the king’ caring for naa’ emple Hanna in he ly of Ura: Ths n- teresting i thatthe sme ehetoral pater is chosen by king ia the et, nalenium, bu the meaphor of theopamy between 2 male and fale ‘ei i substated for the metaphor of leroguny® ln Ime Dagan’s yom there are two moti: (1) he aesembly of he pode by ther unalter be word, deerminelsmeDagan wo be hing and 2) Ea chooses fse- Dagat by exispiy, an event that forms the cima ofthe god” ston In favor ofthe king Belo the ing proceeds io extol hime i te Dap 4100-115 105125401 waste‘sous an an the ato ope by Lap eninge thelingy anon rer cinerea he Suen ‘ayn br anh ae ngs tig cnr Seen Inia nd Duman te myopic Inonest eaer Some Sop ty Sap ns Neg neil moe ret od ssa ah Hee anh on ees a sis J Seon tebe hp me pea 3 cpp pn or omy Sd 36. Agate ea deere 3 8p na ap se bose, Bsc erin ‘What flows ean example ofan elaborate Messing 48. Inbatde Lam your ader 50. Incombat ary your meapon ike sr armaceae, 31. Inthe assembly Tam your aoe 52. Gn campaign fam your sretion 435. You chase shepherd of the nan, Sh You the ropa provider fee tao, 33. You bint one of As gl 36 Younes for leadership Sr Total ight bead on the ly das you arse, 58 Tositon se shining thon you se sted, 35 Toabrilic crown paced) om Your heed you are site 0 Acordia your bo fo the lag ery gene you se sed 51. Toe dressed nthe royal garb you ae sulted, 2 Told igh he miuersapaa i Yura you ap sale, 3 Torun faswity he helenae you te see 154 Tue sige te hated sow and how you at ied, 155 Toad at the throws an ng you a sid {Accord our hands tothe holy ssp ou ae sed SS Aacrdig tour et the Bol boas you re ste, SS Youthestil runer loracing on he ond you are ted, 159. Toprancesn ml neste atende sa you se sd 70. May yur orng heart belong of dys TL Andeerined ths You ay he eer ser TR Bathe dese o he te may nove changeit jc Kc, Tee Su Hye: Saari apa yes lrg King Sale res Ga Basan Urea rm 198), 123-86 ‘Sacred Marriage andthe Transfer of Divine Knowledge 57 ‘The blessing Issn dtl te dts assumed bytazona on bball ofthe ling. Then re: (1) protecting him in le ole as warn defending the ‘osc order and (2) performing her rola agen in ering for bt theassemblyof the gods. (3) The ole of tars divine mesenger Singing im the decision of the reat gd Ana and Eas uninated byies 72 Tarwhih reer wo both high gods as decreeng the ne. Lines 37-69, 0 ny knowledge ofer the most dead account of the wesgea and royal "te, whle esngaish he King his boy poli rom the rest of humane "iyand symbolize is kngship By lang the Messing the “zoaalenevuntes” between goddes and ting: he Bolg notte of dhe divine tuman intracion i rasformet tnd is now included in the social experence of symbole uaveses (rr bolic Sinner: religion kes on an essential role inconsrctng ali. ‘This combination of nonverbal sexual and verbal communistion sa ‘exclent example of the proces of difremation in ancient Ne Este ‘ligions also cones Burkert dex f the bialogil determinism of "eligi and he derition of ritual os prelingustipenomenca equ ‘gna andnstctve, genecally programmed behavior. Instead the re lationship between gd and King regulated by thlcoles on the nocvebal lane, determines ssccessal veal communication, which again gaan: tees the maintenance af the soil (ntttion of kingship) and reigns ‘pete (hierarchy and function ofthe gis). TUS notewory thats hort of epi focusng ou thee tration of Ita appears in Old Babylonian royal poetry, which aga combines the ‘robe imagery wth stars inten for he fn n he ssenly ofthe aodsas wel sperfonringherrole ar warior goddess, sbmngthe world ‘ohisyole, Thre sno tex that states the somplesy of arrose ‘ee han Arman hyn Isa" She ste joyous oc in ovis, ‘Shete adorned wh ll, appeal ct, Inaris th joyous ane, dt incines, Sheleadovne wih ute, ape can. 3, War Raker Cetin of the Sere Ta of Bog fy Regs (Cembrtige Harned Ueaty Bs, 1999, vas 11% anaaonby Sejm ose, Before Mis: A nia ops athe Ltr Bethe ND i, 203), 9-95,58 Beare Roscnare Leste Sucel Marge andthe Tansferaf Done Keawledge 39 Ther ip shee ecnen vitae her moth Wile om er eatres auger burt laom. Sheis proud of the vectra ead, Far eres allranging and sous hes ees Seis he (ie gods quent sas er emmands Alle ther Sow dow blr ber: ‘Tey omer in er acane, "Women ad en ea he 0, Tn thee assembly he terance sob, upasing Shes see among tems an equal oA cel Eng, ‘She ewe in undetanding, ellen sa “Together they sake thor dese, se and be ed ‘That feorite hing, whom he hears oe most Errol in spor pa oft ‘Amida fers plenty berth is pero pure ba of ee and ated ss She aed of Ana he spose long le era fr him, Many yeas fear Ammleane Fie rendered wo hi ss her phe command abe gave hin sabmission ‘The for word rego acs ‘She hamesend te whole of he bed wold os yoke, Athough by she period ofthe Ok Babylonian dynasty (1894-1995 nc), the magey of scred mariage had vanished from the eto of royal ide logy ths poem shows thst the close alancebesween star and the king ‘continued and took oa new sybole fom. Pou Senki has pints! fet tht, wath de Snlaisd Dynasty i Ura ex 1820 RC), he gs Stopped reereng othe heres goes My suggestion i ha, th Si atid andthe poring of morte dion into southern Mesopotsmn, ngs hose the eaing of prophesy to convey thei lose, excuse rela ‘sonship seth Inanna earn the dine worl From the dacronic 5 Sey “When th Gude he Spening? 32-68, perspective then, a's tole a an orc dey eno surprising bu an Eectent Dowing ou of a scare of tation, tn the Mestpotamian et {ous sysiem, the chit gods in Mesopotamia dd no: convey tet desians “personaly” but had thet "messengers deliver them. The constellation of chief goa) ane mesenger is lend atest in Sl Xan Tome Dogan, ‘when nana takes onthe tle of she messenger dy by conveying Aas and Ens decree to the king: the sume conslition coninos inthe ee {ng pope uh th Ot ayn dae sin eds the prophes in Assyria donot prodam the word of ther national pl Air bare! has oho some tele a esse ar Prodhims the decisions of the divine council oer which Aur preside Herseatonship with he divine conn is elated by br epithet pa ‘ara purt, which describes ta the convene ofthe avin oun.” ‘The oraiespoken by anna of Urukin avo of King tts provides ‘he frst nstance of Ianna/ arn er lea oral dey forthe crown prince pd fate king fn shi ral, Ia supports Snes’ ai 0 {he duoneof Uruk whch after the egh ofthe Las ings, had lle nt {he hands of seven shadowy Amite kings. Like his predecessor, Si asi was alo of Amorte origin styling himself as the king ofthe Ana ‘um in is inseipons >” “The meaning of lar’ oe as orca dey highlighted by the Ki ‘um ore fo atcha, spoken by Kear Kit the king spiel. this rel, she describes He ole revealing the secre of the gods a sant othe ky The erm mits, hs cones, embraces ‘more than simpy the diviatory knowledge propose by Nara de Jong E- Tier eon ofthe ten A tar lls the ing bersle "Te secrets of the gods before me. Beense the nvocton of myname eer in your tout, {shall ees to you one by one, the secrets ofthe goes" These "seores are pa of the deciceing ofall fate by the gods who bave 3s Rp Ata Props, 53.512 pL 1036; for rer eelrences, ee Farpla, Asan Prophecies, 38 seem en the Gods Ae Speaking” LS 5. Doug Rye Ol Bayon Fel (2003-155 ac) (IME 4; Teo alverstyal front Pres, 1990, 9398 59. ar dong Eis, The Godden Yas Speaks Kg pe Once “eso hahah MARI 5 (1987) 133-386 “ue ort tors 38« Beare Ponchare-LesteN lee hi for Kingtip. Theft of Ue hngs equated wth che fate he ‘ounin, a lunsted by the specch of Barkan, who ulin for the king de terstory of he limgdom, the wealthy ecole suture {ec ierol, an he sabiiyof hi ralerahp. Tis meaning of the “vine ‘Scere rested for plged member of aman soley s supported by { pasage nthe Glam pie im which the od a, scused of hang be- tryed the go’ plans, defends himself wid de words: Vdd not myself ics the ge god scree Arete a rea and sp he hea the gods secret" “Viewing sued matriage an prophy in this diachronic perspective re weal dain bo serngs, tar performs the ole of transfering divine Iowedge to he hing inorder to allow his to partake in the divine pan ‘dc enable no peorm he dts of his royal ice. However, Wile ‘erogemyin ts combination with divine blessing evokes station oft vine sponta and. on a erary plane, maybe ned t the Kings ele Derormance, prope por the pela! autho ofthe king transfer Finghowiedge arti! station ha rege ise acon othe part ofthe king Theogamy and the Divine Approval ofthe King We donot know of ay tl prescriptions forthe perfomance of theo yh the matrimonial son between god anda goddess fom the ‘ity periods Gude’ efeence tthe teogsnyof hi ety ged Ning ‘seh is spouse Sas ic only aterary relecton af hat may ave been pe. Tormey isl atthe end of the third milenlumn we. Whe lating his restoration of the Ealnng tuple at Gis, Grades deverbes at lenge 1s balding and adornment of the bedchamber for Niagsu and his spouse Br, The description ofthe balding of dhe bedchasbe and he ne ‘Sal heopay performed bythe gods for the fexnework for the posite ‘ucts of he theogemy. These outcomes nce abundance ts he and od divine approval ofthe ing’ cle perormance aden Cl iv 2.7 Toltsbloum beret place ofthe House ee up ce bed eth eam) rn ah El oon He the ds het Gi, Gas Ew 19697 ee AR. Geng: The Bbyoin Cigmeh pe red Cr Eien, reform To Onan Onan Utes es, 2003) Tes. 12 Okt Oe lea, Gade and Wi Dyn (RIE 3 Teoma riety “oom Pen 1997), Gen BLL TC ‘Sacred Mariage andthe Danser of Dine Krowielye 61 ‘hat om now on he er be flo Howing wae, that cere be arp "nd pre) int ashes that he nape of their and the dye inspector mig asst, Chat ay night be led and shipped) on the ret waters tacos, heap and tos te ncome ofthe an of Lag igh be pl sp thatetle pens and sheeple bul, hat lambs might abound around thet ewes [Mkt cones with iages of abundance and then proceeds th the descipon of the teopy Gea 68 x 13: (Oh the owe cover (tthe bed having a pater of Bue Howes, ‘moe Bau lying at ese he led Ning. 1m oer words, Gudes, nhs Inerary rendering ofthe events, ancptes the postive outcome ofthe tieagemy peformed by Ningese and Das, & similar anton ofthe thengamy ay peat ol hy of Sul Sul [Reese esi ld fon Nel sod combies pra to Nini ge, = theoganyof Enlil and Nill «bout id, and a vine banque wi the dee {yee of good destiny forthe hing, The sequence of the mots mis that theft frthe king was dered daring the ng ned not lett ba quer or daring the theogamy. The oxo Seings, theogamy accompanied by leis fering and he esting ofthe gods the king’ company, ce me hors expressing the gos’ approval ofthe king Although only evoked in gue terms the theopamy bebreenNicura an hi ile the Sumer nyt The Return of Nartato Nipper ena evorable pronouncement ot Tekan ‘When Nun ented Esme, is beloved temple slau, he wl is ‘re youn ny Nera, twas in is ate ol er a as tn is mn and he mde a enduring favorable pronouncement o het forte ang ‘As have aleedy stated, wth he ara ofthe Amesites in the secon al Jennlum, prophecy replaced berosmy inthe presentation of the cose re Jnionsip beeen ianna/tar and the king. The Bt milenniom has ede abundant evidence for tenga in opal tual and val nse ons. Theogamy is evidenced in NeoAssyran and NeoBabylonian lt ‘ers royal nneriptonscalietens and administrative documents Matt {Te ar Nato Np, ETSL 1611938; se lo eld. Coo Theft nara ip hg tenor 9 Rome: os ie ne 1978,o Beare PoncarasLasren Nissnen has provided deal survey ofthe sures from he fst mi- Tennessee ha, at least Assy, theogamy may have ex- lee im to eotteata: one econ is separ Elerion i the month ff Saba (XD, smart lies’ ove ritual (grt) nthe cy of A Surv and the second conta i the love ital of Arak andZarpite ayn; both ate auested during the rlgn of King Assubanial(669- {527 net) and were celebrated when the king ws readin of, ‘The qr of Auli at Aur seme to have bee ptf the ar fee ties in Assur fer the rebuiing of Esra, and itis tempting suggest {Tunis or this toga srt the fenton of Ning anid Ba 8 the Building hyo of Gea, celebrating an approving te king’ falilmen of his colic dts. Tis fnction may even have ened vl ‘vnen the teopany became pat of the cule calendar, dhs reeratng the Aine approval of the king's ve aces In the ease of Marden “arp, this seems obvious been, according othe aerpion of Ar ‘srbanipal she rita ok place air de king ha shed the wsoration of Mando tempe sags begon by his nthe Esrhuddon ad renewed ‘he camber forthe eheagany of Marduk and arpa, forthe sake of yea for the lengthening my dara ar then fsa preset Whe they per he of ove (atl Seer theese a lovee wm ny he dng couple peak my F ‘ae ies my brs ye trance of thee pre mute ih imate coutermandear May they make who Toke! foe ete Aetings suain my leet deste ay hey spresn mene ould ei arden wk. Mey Marit, hg hes ween Tis potency and dsivoy incl May Zargenit promone a bad word Southinon the bd fhe Boudt humm) ‘nhs text. the divine approval imple n he ua nade xpi by the Blessing of he king bythe wo gs. The combination ode sppowal snd vine essing of he gs ale appears Sn ts ost elaborate for in 1 paper by Nabonius (555-539 nee) nis isrpion concen the rehlding of the empeEbabba a Sipar nhs pres, the King asks he odes yuo tercede wih the sug 14 Nac Abin Balan Poy of Die Loe Uhl 05°97 igen deed er nrc ro mak ove 0 copul(, 86 Compete 2 wth loca), os ABkr 6-79 (Sel bh, 30) tae Nase, ‘ARadan Rw Po cusped ne Love” 108 Sacred Marge andthe ase of Divine Knowelge 69 ‘When ou take up siden i te cl of your lordship, he dweling of your judges, ay the gods of your ty and your emp ln dots Iau the great gods appease our beare May Aya, se great rie who ‘alin the bedroom, conan make You ue shin ay she every ‘ny speak vray omy bball to You! May ou in you aan 9p Petane loo bendy ad itn jy face oom pecs eset Bdge espa fy name she sae mein ‘The Neo Babylonian sired martageof Sama and Ayan the ey of Sippat vw celebrated icin the moth of Saban vem to have been sar to the sacred marriage of Mulls in Ast Contemporanous wih the theogany of Sas and Aya was, however, loreal ofthe Lad of Sp who probably should be dented ea lypostanrof ar, nts fy.” Inthe cae one would have to econ wi two Neo Babylonian ruts of love in Spar one of which nwolned an unknown consort Pinay, sources from Sdeved Uruk 211-125 nc mendon asta of lve for An and “Anu tht was celebrated during the New Year fesval inthe oath of Ta iu 0D “Te ther madel of denny i the itl af vine lve peformed by the younger generation of gods oe che ezowm prince nthe month af 4 yar). tn Assy, Nabe’ consort was Tamer; in Babylon, Nabas Consort as Nanay, whos he Bet eno, was vty ene ‘th sar an whose extraordinary sex appeal (Sum. BAe au) was Cxprssed ot only in er various epthets but als i the name of her ‘empl in Uruk, Ebllanna CHouse ofthe Heavenly Allwenent) * the ‘Babylonian isl of Nab and Nanaya hed mut in omen ith the Assyrian tal. was celled atthe same ume of the ea (Aya) and ad the sre sta consents: the gods! procesion into their bedroom, ‘hei ajurn thee for several day, and s garden sene. Nabi vai 1 ‘Ants garden in Uruk, where he was grated kingship by ater, An, provide the divine patter or he earthly afc ofthe cown prince wo sos besome the ate hing. “Gi Nabeidis © & 17-23 (Suphen Lngise, Die nababieichen Kong ne VB 8 Ley His, 19121230) Nissen, Abin Ril ea of Die Lane 106 eb 06-7 ado So tao, TL 9910, 2a 98-100rate Rosonare.astes Sacred Mariage andthe Transfer of Divine Knowle 68 ‘The thoogamy between Nab and Ta she Best documented af the love ial othe fs enum sce can be waced back to the ety (Ol Babonian period but became prominent only during the ceigs of arhaddan and Aasirbanipal in the 7h ene: Te evidence fr this nial comprises lees from cli spelt and tiple aca to the King or he crown prince and an Auras lve song Assarnipls hymn othe done couple describes the monly encouner Between T= sad Nab that inva blessing fr Aaseranial flere ascended ‘othe done.» This hymn ndetes tht Tame came roa he workshop Covamona and Naba cane foun hi tblet house (Ot py eo mee in dhe ‘uptl chur (hema), which coesponds to det st (bed cham ber) the Nao Temple The hymn continues with a datgue beeseen| aba sed Tabet, elwed by severlopographia ferences hat point tothe Assur Temple as the place whee tis al was performed Ths, some that the ial Bon inthe Nab Temple a then ove he A Sur Temple where the gd finaly pronounced a essing for Assubanipal The cule topography tus precisely relents the rae of Nabd and Tasers as imressors fo ssurbnipl before the natonalgod ASur ad perfec ‘murored the constlaion national god-son, Kingecrown prince ‘According othe information glezned or te leters, heTguny of Nabaad Tainca was performed from heh iothe 1th day te month of fyaru the ety of Klfand was dicey comneced othe atalstion ofthe srown prince On the Se of Ayre el chamber was prepared Thaw, 74. ort leas ee Seen Coen ater Moin Letra he Kings Baddow sl Asus (SAA 13. Hein Hela Unies re 1998) se and Sn 1 363 70, 78 Ea Sash et ‘zpanige de Sabha emerges 987) B17, p03 Mei Nisin Lovey Naa and Tso An un Song Sons nad Moe sch Ll a Rh fr Dov ee ur andy 70 {hee Serge so Prana age od Dich nd ‘onmyr, AONE 20, Minster. Ugesag 199), 985-6, Fo th ove tong, SUA) 1 (Aaa Ligue, Ct Poy dry enc [Sex tke Hans Univer Pe, 189), 99-97 77 When theca heya usr seabed te heslogy of Nop the gd sur abo sed the oe El sad Nobo doped ere of El oe 7 Sete eer bythe ec ofthe Nab Tope SA 13 8, forthe encounter of the god none eter, dh th of dari st be ‘he wedding ight (grt) of Nab, whereas he eters date the prose slonal Nab and Tasnets tothe bed chamber tthe of Ayan OL fecings were performed for Assurbunipal and hs siblings The divine ouple stayed fr several dap, during which oferings were performed by the royal family. On the Sh yar a oyl banquet ok place tended bythetemplesdininestor and apprentice calc spciaisis On the 11h, [aba ete bed chamber and vale to he garden (iu) where ser fces were performed, He continued 1 the bting pack amb) co HL ‘vd Sten Sn then retred ahi eple In resi te hori i ‘ay have bee catied out by the erwn rine, {im addin othe eters, there f= ial text estes dope be ween Nebo and Tsnetu This dialogue is tauoduced by chorus, whore speech motivates and noduces the nerpla of the gods eds forward ‘he arin and links the pars ofthe txt ogther etn iar wheter or ‘not theta follows a tepcl agenda, proceeding fom one phe ofthe performance to another The les dacisied above, howene, leasiy ‘ne ths et nsalcontexe Based onthe ler, ene may ee ot ‘tude that dhe chorus inthe ritual was composed of the crown prince and his sibings, perhaps ogee wat elpous specs _ tment af clio Asap emp themed re of Tate, (Makin the rest Lady, your beloved spouse, who inkecedes (ms) {da tle youn the wes be, wh never snes denn yo protect my le [The one wo rss nh you wnt come ose, © Naboo 1 this text, suddenly, he theogamy beeen Nobo and Tasmetu becomes the stage frist’ intercession Before te dvinecounsor Use chet gods 80 S44 1356 15-1-"On par ba and Tame wl ert ca ess Campa S13 70 6 11 S481 70-9-10.SAA 1 78 12-14 endane of aren) SAA 1 82 6-5 (tendance of he ppm, nal, 1 Nase, Love er of Na and en 582 (5. Herman Hinge Bobioshe nd arc Klpane GOAT 2: Klee lasuon Bere / Nedehee lym Nearer erg. 1955), 108 (38)ra bare Foncaste Leen Sacred Mariage and he Tonsfer of Done Kwowlege 67 ‘Anu and Enll-for de king, Consequently, Takers takes on Ia tle ‘othernze edeneed by the terre of propey inthe Gs lena, find Naba adope the role ofthe tel dey eis in these Merry contexts ‘at she phenomena of theogamy and prophecy bir ita one. "The sional Dlg betwen Asurbaripl end Nabi fers he pee ‘example of how na era context, the ve phenome of theogamy and pores meng. to expres th lee relationship between gods ad King ‘he inercessory rl first adopted by sar of Uruk, Uskit, wo whom the ‘gprs sess fe ttercession before Nad, who, Ub this erary composton aks onthe ole of Aur othe divine coun. However, th ‘he topogaphicseings of the temples of ar in Nive, Abel, Ea ras, and the EysSonlalanma, the author els othe Sars of area snd Niners (13-18) Nab. continues “Tat plesanc mouth of yous which con stony pays to Ubi: your Ege, ich rested prays incessant ‘nein Estat. Yur ate whch | deve, nortan praya toe rng ane tna Egsanalanmal’ You pesna/bexte incesnly pays tome” Prolong the ie of Asuebaial™ (99-22) Asurbnipal so hs nes, praying incest to Nab hs lord: lease, ab, dt no aban et My fe ale ten bere yy person (pit dept ake of Mali ee pw "Hic Nib donot shandon me song the wh wish And then deer gd aes 0 he ae of Tae (23-26) A dea god anowee rm he presence of Nab, bso earn, Asuranipel vl ie fou lng 1 wl ea easan breezes ith your peony lesan mouth sal ever Bes on te sssenbl ofthe eat gas Concusion Sumerian, Babylonian and Asan texts usta the great eonnottive potential ofthe pmo sratgy of he mscred marrage Tete rug ‘Mesopotamian history ates to thee ips of sacred marige cosmogany, {SAAT TS fivngton, Car Pry an Lary Mica, 33-355 an sateen os, Bge he Mus, 819-0 fv the eons hs Sedans on pope ty rset em co 17 S083 1318 x meh Linge anesthe word "our ot) ‘erogaay, and thegamy. They oceur i diferent rx genres. Wil cos- ‘mogany is esc to mytologalnaraves, erga represented ‘the soealed Sumerian Ive songs snd becomes pat of the esol ‘heuari of royal hymns. Theogamy occurs i the context of divine ban (quetsoenroya aeons as alterary deve to express doe avr for the king Is mention tn Sargon leters ofthe 7th century to the ‘own rine or the king inlets that tha ua eontext leroginy aed theogany played an important tle inthe eojl deol oy: While eropamy erected othe Sumerian and Esty Babylonian period, eoganyalfedy ase athe ed ofthe hed allen 2nd eve inthe rat millnniom, became an important ual device toes press the din approval (1) of the king i cue eae for de gods and (2) ofthe installation ofthe crown pine into his office. An important ele ‘ment ofthe theogamy she emphasis on abundance, éemonsated by lw ly prepazed ofernge and» Bangut fr te gods “The cnnotaive power af the utphr of acved mariage hess eve decin the arrangement of varey of texts on coletive able found at Nippu sre decided ogecord a royal yan of Sug epitng him as ‘cal digger) and several Sumer Lave song se by side on one tablet, rend asseclaingopricula evulty with human sexual pleasure, as ‘Steve Tiney has recently noted indir, by means of joxaposng vr us tat genes, eal imagery i enced by the portrayal ofthe ing 28 ‘canal digger Based on this juxaposton, che themabe conection be ‘een the nae ofthe anlage and of esa ieereoorse appeared [As Tinney has indented. ths ineronnection made er byaspech de liver by the godden Nanny ofa ‘As yours agate wal your tint eat plese ‘A Jobend over your hips re tly ples, Dont dps ean let me be your anal ‘oot plovghs El etme be your ei. Farmed nt snch lor et ple my reise, this be our ‘wesc “This juntaposton no only eluates te vchnes ofthe imagery but also ‘emphasizes the king’ active ole in he provision of abundance Is pre ‘Geely his inrconnection beeen a marriage ite and abundance tats i Sve Ty," he Catager:Contens, Cnty sd Change se Sumerian Leta e391 (999) 91-8 18 cms Hen 18-23, ECL8 Beare Foxcnar2-Lastes sacred Marriage and the Wansfer of Divine Kwowlege 8 emphasie in ine conten of tenga From the very binning, he nom ‘eral communication in the orm of hierogsy and theogy ues wih 1 blessing forthe king and sexcal imagery. whether a Meary motif or & “tal performance, proves tobe the bal or dereing good destin for theking ‘sees hat i the second millennium wc, the sing of hierogy inched divine blessing as well a ihe ng’ partaking inthe divine la, fn that only gradually ws + dsttion made beween the funtrs of these cults sategien, Whe Merogamy and theogumy served as con tens lor expressing divin prov of the kings cele care of the gods | For coring ne Knowledge, i the second mlleanlum 9. prop fey became mobs eltutslsategy to sopport he Wangs concept fal ations, most neal stations suchas he iner-dyastc twee onneced with Esathaddonssucesion tothe throne In the st lle Sum ney togamy seed ae vehi to make the god susceptible to the gest nteresion, ad Undine blessing ad approval was com fered upon the King Prophey on the other and, by easing fata ties withing, accomplished the ansmssonof ston knowledge tothe bing ‘The king's accunlatn of knowledge nd his all connection wth the gods (provided bythe love of Tass i het role ether asa lover fora nurse) spied an eevton sate and athorty fr De ing 28d “Sctlze henson of kingship. Thos, on dierent Teves, heros}, ‘heogamy, and prope wexe demic Fores n promoting he insiaton fof Kingship sind the inddalrler. The disincian betwen theogamy (essing) and prophecy dnowedge, however, blurs ip light of Herary texts desing the kings elaonship th he gods, sca the Sern royaliynnso the Bie Dialogue of Avabanial wih Naito hese es, the seting and the communication between Nab andthe hing resembles the seting of prophecy: the ane of the common, however, uns ‘outta be the doie Blessing forthe king Allen texts show ne hint of an ntason” nthe ene of = mystery cl or persona aformaton 25 tes in ater Chistian system athe, he fii bond served as | retapor,clevaing the human king othe legal aus of beng abe te ‘Sve he divine sete, ea the erm low and edi serve as ee fy device to express loyalty inthe language af the vassal ates he 0 Wo Moran, “Te Anson Noe Ess Bashan the Love of Gea inDewtranomy; C295 OD} 77-7 tem a Nowe te Tet Temi) rneaphorof marge dele he king worthy to ale and capable of a= ‘Sing ls potical responsbiies and of malting the social ores nd, consequently of preserving the cosmic order created by the gods. The Iegl bond beeen nanna/str and he king eablited not only frm es even the gods and the ing but als fostered the harchialrelatione Ship beween the ing ad bis sujet. The ole ables rom heels of Fsarboddon and Acsrtnipal or even the OW Babylonian Kiam o. fede eval hat the “vine secret” eter wo these very concrete aspect of| angship. "A pueage ot the td cable ofthe Baal Cele own Ugarit Ht = tuiy he) ofr «beat example of how a mythologcl marae tx tepwenes ll hes spect ented to he Sagery of maetage ad sre lu governance int a roped and complex schereof kingship relying mth cost frees, vation, nd secrecy. nhs messget At, Bal ‘hares ses inlormation about hs power rU)CAT 1.314 20-28% 20-22 Foramnesioge Ihave and wile ou, ‘Aveda wl aunt 903, 29-25 Wordaf te and whisper of tne Conver of Heven wih Ea ( Deps wth stars 26-28 inderend the iting toh he Heaveng do not kaw, “Tae won th people do not ao, ‘nd Er nates do nocunderend, Append: ‘The Middle Assyrian Ritual KAR 139 ‘Wi his understanding of annsttarBlesng” and rhe meaning of nt, ecret” ning, woud Hl wan the Mle Asin ial Kai 138 which ha given sige omuchspecnltion about sys eulteon- ced with he gee tar in Assyria This wet as ginal discussed ‘We Se Sta aS 2 9) 173-76 ore pp "i a | ‘Nowe ly sy Rny mlePropba The ere “antral scr thn Nex Baer elon ede ma Pheuameno: Pein af Spoa Held Chg, Ober 27-3), 0 (ed Anon Patan a ceva en: em Syst 3, a ‘neat ogee ett nw er Ai Fone 200.205-48 Lt qune ms naln proved me By Ma. Ss70 Beare Rowcnat2Listex by Erich Ebeling an later by Ato Oppenbein Ane eon has ben pated by Brigit Menzel On the bass of this text, Opp, Simo Papel jo G Westenhol and Ean Fab favored the existence of ‘mystery clconnested with nar Cppenbeim geal sugested ha sar sumed so diferent lenin thi ual "stow cetr of aeeret cat tssocaon, and second, a edit on intercessor wil the gods on be Ia of the safering nen wh taro hersazed sybol, called Mowtband- tongue, inorder to each out ees tomar the dt gods." Asmar syproach was adopted by So Prpla, who also placed is text inthe come text of anystery cl, However, od this carat problematic or “1 There nota deseibng an iiation sila to the Greck ys tery cus tht incades the rita sequence of puseton ination nthe form of struction, and vision (top he, a4) ™ (Q) The Alkaan terme nso and pt, "sevet as wel asthe sy onyen Haina, hidden slr eiter the conform wring system std \tscryptogapis highly erie orhograpy or archaic forms of weg” lene! knowlege, dvtatony nowiedge, and medial Role, a Well fb the knowledge of the lamentation priest (in sum, practal knowledge Salgovs to the Gres sen)" The variations ni apa, "enomledge ‘STthewise ones nigh ar, “seret of teeny wma, se (et of schlans nit Sar, "secte of the king’ and nil Sam ‘het sett of Heaven and Earth were eed nclophon to caractree ih Bling, “Quien a Keni er baylnichenRlgon 7 A 22gei re eran. a ota A es es) 250-8, ‘1 Hoge Mens, Arche Tempel (Sua oH Svs or 18; 2 vol: seine on eatin, 9A ‘eros ayn Pope er oon Gosdnice Weenol, Though ‘on Bor Karl Ec ore rca Uf fe ce Nae Fp Pend he ed Benoa myrtle Pra TER ca J Pomc. Prgee” Goel Ise AS, 1089) WS ae tht ap ian pie i mar ee (eigont W021 ani Se, 3 ‘pene, “kno a5 Sy oa” 26 Se tbe Cancer Handnorebch gnseenca later Gage 9-78 ‘St Foren ee Weel “Rowton Hacer Kaowedge 456-57, 58 bye bnger eben uk 168 songs Fens we Mapai, 2388 “Sovred Maringe andthe Tans of Disine Knowledge TL the tet tha were prt ofthis practical lnowledge® While all es var tes of scenic nowedge certainly eegured high erudition and pro- ‘ide dexp insight ino carl knowledge and ts area of eadion the especie sels, there is no Bint har ths lnowedge was applied in trderto experiences spitual and mystic encounter withthe divine Altes tations of vslons audios, and esta as they may have accred inthe ontestof prophecy, described especialy im te at lees, do ot 3 fount or a myer cle connected with Ita Wether pre in KAR 138 refers to "mora" and “behavioral obligation” as Oppenheim proposed, r= tains an open question. Openteim himself adm Dat in "bo other nent does pips denote the see that srrounds 2 body af fale impart in sme way eacaively to a particular group of worship- ere of dei? The a of anyother stsatin af members af re- ious quoupfllowkag specie sett ites hey did ater in myer cls InancentGrece shoeld discourage his sort af speclation based ot ata ‘gy she then on textual norman. instead uggs tha te tem pr {Sr in RAR 139 designates these body of knowege a dos nse the Kiam oracle and hat, consequent, the etal draws the ng ino ove communication withthe goddess, (6) In Mesopotamia, eligis lore, apr rom divinstory howled, served primary erguatethe interaction wih tte gods inthe diy ae festive el. Theologiea ext, ck a explanatory commcataries and god Tse, eapress speculative thughis about ihe word of te divine and st ‘empe ong the paotheon which, de o plc change, was con sant exposed to new impors. (@)Eacusely of nowledge was rato among the clef the sch srs a8 conveyed inthe Enmadrank Legend in whic then ep resets himset asthe hinge beoveen the scholars 2nd cule spelt transfering the divine knowledge to seced members ofthe ancient cle ‘enters of Babylon, Given the key role assigned to the elauonsip be ween Insnna/IGar ad the hing Heoughout Mesopotamian history, o8e| 9 Sezai tn evi New ight on See Kale a lens Care’ 2821900 98-111 1 Opps, hts a A ana Ra 258, 101 Sie my Haran Meta 2951: W Lambert, "The ualcnton bein Dera a so fr Rie Boge even 6. ‘heeig on 34, la Ty Seb Mal Buin Co Sepa lk os ‘eos Mono 1 Gonnge Sop, 1998), 141-98.n Beare PosenareLasrey leptin sos pring tihng ad been a he yay (9) onary othe mtr in whch knwlegebends be eda {oc is or her person wansfrastin im seen and Ayn a inc oop ig ent ie de fons asa whol ath survey ofthe es gape ey bs conse king res isbn hess es pag ‘mac koeledge ening hin cay ot isos nr Erm pe ‘pect of Asin spas! whch focuses on hs anise ‘tll cry and bug silts knowledge ay be Stal 2 educa abe an natn (6 Fil, ancien eat Easter cle xis nog of contig scligousbehavr or dfsing Souda the scepecgonsnce he tet mse eegens Kan 9. ‘As soonas thigh omen at and teow of te sacri a alent the eq tthe oe spree mh il ea fering le which ands in Goof eared Kate (nouns) Height csr, which sts Eo of be cate he tree he ‘ad: He en) ies he rch in bs et haan vee pour soma ‘exon he cemerin fool te sae marae He eae eta ‘the upon the eg able: wis be isthe bow! Gh the ber in tosh eps hte in hae ie set ed Incense ona mvattvcenser fe lass acre weghiog balls ‘in ed coe the sacred wn) posta Nose “The angers ses the eves of We sa sean ‘ay heat peak ey f yo efor a My he Your eo ‘efor ar. Ash trchin big ny oe Ge gto oad pos eyo you Gud the word sd sc a rt Me pics. The angie ses hi sang “My the hevely ae sea ny of yout Asta ch egy Bu dese Seems ind py 8 adhe nm wee a howd you let he word ayes not eed yu el ot goede ere, ou sal ao proapr May at usr you no 108 Se Bones imroducton wo Aurbaipls prisms Fd Ain Beg em ‘cher Asuangl (sole: Maso 1990) 16-17 BSE {80 tnd satan on gp. 208°, 103-Focisconling rol ol eligon see Fe Gr “Consaling ei: ‘odutonn agns ofthe iene aa oso Cag, MA Seay, 2004 3683, Sured Mariage and the Transfer of Dune Kuowlege 13 ad tongue (bel Seana forthe sigh men! he ra st ‘eset nara cannot present ne inerpeation forthe kane, hich seems have ‘ben a euk abjet thu nedatd for the supplicant and pronounced favor ablewiteranes om his bal fore Kar nor ean I provide anew ream. ing forthe ite Teaed a Kat Tuli de new residence of ‘TulolNigura Ls ineresting, however, tat his mouthtongue object ‘is ested i the Middle Assyrian coronation rial among the ior de ‘es receving ofrings an in the Neo-Assyran aula. the great bar (etext Bodh are ete that cong tthe opal ita othe oil cul ‘Whas move, KAR 139s partof the socalled Library of Tplatpeser™™ this is been foun in these conten a the Me ASH coo ‘ation tual, namely the ASS Temple ‘ead Opp has abresed thst th angopsest does at actively tcp nthe albu pes in the name of ar air the omer of {he sitll lamb has performed bi stun acoas. Tis seems tobe avery imporant deal becnose reall the prophets whe, in the role of med thas ust conveyed the oracle of at The poss of nk pro ples scoroboriced by the at thc he ext neon enone the scree ‘fla, pli tar but ls the aba tr, "the word of Ina technical term uel ler Sargon prophecy to denote he rales of War, ‘Al hese espcts must be considered when dering the larger context and meaning ofthe ua. kepis may counter that he supplicant should ‘be explcly addressed as ara, king’ one oul, howeve apne this it ‘alto bea peparory, perhaps even mandatory ep for the ew nce {to erorm beloepeoterdng tothe actual enhvonerent ceremonies. TO% RAR IDDn Mee Aor ep. ol 2, 1-2 1 Oper nln en 28 ptt Sino Purl lor aig mete ao hs new tannin of ee rth ait ase Ra 214 ef 1 hve inte para ete eon by “nae Arie Tepe 2.7 pl mt is," Bek rag 026095 9 “nop, seem Fyne eng ar miele Chel ad {esc Shaten u Geseee at Keds an Ores 2 Bet a ‘pi 001) D4 soln Olt Fdeeen fae an Liban te Cay | ‘Sey of i Matra fou the Goma natn, Pu a Unnertas ‘penis Sd Semin Upc 8 Upp Uppnla Ue 1996,