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    Sacred Marriages and The Transfer of Div

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    Sacred Marriages

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    Sacred Marriages The Divine-Human Sexual Metaphor from Sumer to Early Christianity Edited by Mart Nisstwen and Risto Uo chapter 2 Sacred Marriage and the Transfer of Divine Knowledge: Alliances between the Gods and the King in Ancient Mesopotamia Beare Posorar-Lesren sothig i cmp fm anc en fe ‘The umeorm tex the anetent New Est contin no uses pe tu relletons on eeligous ble systems ot personal dies about myst ‘saperinces wth thet What he acer inihe Ne aa have lear ratmeros documents dealing wih ule presen reusing esc: ‘on withthe gods in the daly an fetal ean, theological pect ets shout be cute ofthe dine and a host of dyanatony teas and rary ‘ext These ditry and trary exe wines toa way of ey me hot! that const the cote of cull symbols een ancient Nest Eater ligins Thy als wines the rolesof the gens esponsbl fo ‘he funcuaning ofthe acl eligis system The king along th aie specials and scholars payed the ey fle mating ata commu hung the des of cosmic ondes, hich was etl tothe elt system ote People Mesopotamia. Communication steps between the human and “sme spheres acon fate he ode ofthe wrk als tne Mt ‘ethos eal wt orld 5 Cooper NaS Sand Bo inher Simatting commen on nny UShty 8. Onnee "OF Key Syl” mene Ahan 5 (2973 niet * Beare FoncaareLnsrex Sacred Mariage andthe Transfer of Dvne Keowleye 45 chi of power and provided for orery social interaction. Ahough hs ‘Communicton did nt dry serve the india onthe personal evel of “vine expeene, twas crcl in the transfer of divine ned othe ing, wh was responsible for maintaing the eosin rc erder ot aed by the gods. Royal autho arose and operated gat the bale lund of interdependence betwee ste and region onthe operational 2d eal levels. Tis iterdependence cannot be enpasedenoagh becuse scholars sl end wo make Soong dstnctions between “plc” snd religous” Rstory ‘One ofthe hey metaphors wed to expres the close commnicton be tween the gods and the hing was "stred mariage” For vary of rex oni alio one of the mos equenty dosed metaphor schalisly Inerature Sacred aneage ca ake many Toms among wiih te he 0 lowing model nthe ancien Nesr Eas in general an a Mesopotamia in particle (2) coumogamy the union between the cosmic elements of Heaven and Earth) blerogamy: he unlon between a goddess sng {G) theogany the wsion between 2 god anda godess, While cosmogaay Femains restricted primary oLerary et thas, to eosmologies) het {umy and theogamy’ fd thei places within the complex communion process between the gods and the hing Therefore, dey Become pata mae ves ond uns regulating ihe fteraction between te divine sn the shan phe ‘Whats sting neve he are cosmogonic tales of the masa of ‘eaven and Eat sthat the mariage nagery nt simpy confined 9 the seal iercouse of Heaven and arth conversation, tebe eis ion berween these seal pares, sam essential par ofthe tory This ting of sexual activity and dalgue berween the partes is ey le ‘entin the naratie awl be the sub o thi ena. ‘he bepaning of this discussion, Lvl relly examine Samerian oe mogaries to demenstate hat the es of eombiringhothspecchand phys fal acai les presen th exes stags ofthe velop this erry genre, Cosmogamies in Sumerian Cosmology In Sumerian cosmology, the seperation of Heaven and Farhi ape requis to ther eventual ceuson, which ses in mation the proces of ‘renton, However, cs hoeworthy that the met ancient eoxmogonie ‘araives ofthe Sumerian waitin, hs ex matron reunion se sere sblquely2 The encounter between Heaven and Earth may be cst ss metaphor ivolsing meteorolgia even These weather phenomena ‘an lao be dese ss conversation taking place between Heaven and Earth witout ay diva relerene wo sexual, trimonia wien. “The Ery Dyas. 2700-2500) thse tet ro Tello (40 4153) only speaks of Heaven and Earth ay "esoundig” (Ses? ‘Akan: agama? together. The Barton Cylinder found at Nippue std Aang oa sight lnter periodate Early Dynastic or pethaps Eat Si bone period, 25500.¢) employs the beagery of mavionllvetnien tna ore deed, moldslent and complex manner: ron Gyr 10 ‘cola Tf Those dys were ined fry das, 354 Thosenghs sre aed rary ngs 356 Those years were aoa yer. T° Thess 8 detghe tate 115 Hepen bed wie ar(anne Reda i 2-day) 7 wie Gant Good Laer Enilslsersen sre Minka ‘thera Gaal adyftaven? Tagline wid oehag. Thad rca, else ber (lipped er wom? Tijrnld§, Coope “akin Meer: re ed Tigao in Sumsan Lier tue BUMUEEP HU e ar of e W eo etn ee ret Dalee Leng ad Mar od Pilati: Se Newb Kae Pd ‘TheUatenty vane, 1989), 8-89 Ske W Shey hepsi" ich denn Sere ae Ant ‘ar Eaton Sn Menor of Tord Jaane na Winona, Ie Een, 200), 2304p. 2540 11 “endian ge Westie "The Baron Cine AS) 16 (194) 13-46, 5 Bon nero bd 26-37, “6 Beare Poxcrare estes Sacred Mariage and te Taner of Divine Kaawiedye 47 ‘The beginning of cretion i described a 2 cosmogamy beowen the ee: ‘ments Heaven and Earth, using the metaphor of meeaologieal pheno- na and using dalogue Aerts, the naar proceds to desebing the ‘cal irceeourse Beweea Enll who probably is the oping ofthe cos ‘mogany besween Heaven and Earth) snd the goddess Ninburseg and hee inmpeegaron Hence, sexual isinked othe enhropomorpizing ofthe gods. Another salen festre of heey conoloy that although cat Ina meteorological metaphor, the inceracuon between ie wo cost rmensis understood aa dialogue. Speech s undersiood tobe an essen Jspectof the union of Heaven and Earth and inthis contest operates a = tnetphor or expressing ho the oo elesans relate teach othe. ‘Speech ws cent the ancien Neat Este world view act oly 38 “comnmonicaton bt aso becruse of is legal fore The spoen word was bight valued. Pusages teat be thetofally persuasive were olen eit tenn the form of aie spect oder convince the audience of he ferent of che the dei’ or the King actions ot derision. I the Neoass period (811-609 nx), this 6 manifested i terminclogy deotng eer the orr ofthe ing (at iar) othe race af he go ‘ees har abot). The spoken word ofthe dey was naierable. wat by te command of te gods tha he word ame co being an that he king paripate in matting the cosmic order. Again bythe errand ofthe Lng, justice was ninaied. The ea that vine law led the cos mos was epitomized nthe Tblec of Desi, which held he secre plan ofthe gods? When the Tablet of Dennis was in the right bands, the power ofthe diy’ word and hs contol ovr the cosms was eased ®| ‘This convo coud be eal upset the ble Tl othe wong hand, 25 Show in the Anz Mh Ft Enna Es “Tocghowt the history ofthe ancient Neat Fast, Ianna/tar was one ofthe key dines to communicate the deesons ofthe divine asemty tothe lang using vasey of speech forms, These clade blesings and ot sles in seings such as sacred marsioge ad prophecy. hanna Toy even eons "Roiin the Cement of Hats in eth Anne sary Whine Sue Preto Ras anon he aon 2 90-F Bite vn Sea Les ll 299) 401-8. te eT af Beste A Geo Seacens and e Table of Desi ag 869 1-98 ‘anc fotbe"Mesopomin Cossolgy a. Compann we A sot Nar Es DanC Srl en, Mt Bake, 25)316-9 ep 32. ‘ake the soe tate n formulating the divine decison, inthe Sumer- Jn poem inn -gue,aibued to Sargons daughter Enheduana. The pom his surved incopy fom the Old Babylonian pesed (ca 1884 15850) ani gu 203.85 ‘Once you have sid "So be get An does otf hi. Your"Sobe Iisa so ei of destucon, a desu. Once you tve sid Your inthe suey, Anand all lm diaperse te Once you have imide decision... cannot Be changed in heaven and earth, Once You Tv speed approval of ple, experiences no destracton, One outa secibed doeracton fr pce texperenes po sptoral tn ode fall to pag the meaning ofthe sacred marage in ancent Nese Eaten culture, one must hee it mind the era ole of Ianna/Isar 3s “the voice ofthe ode” ieros Gamos in Assyrological Scholarship Originally, he ten Mersgamos (Greek es ys, “seed mariage") ‘was tre s+ echt to describe the union between Demeter a The moral Jason (Hamer, Od. 5125-28). Inthe 1th century, scholars of ‘religion adopted he erm to refer tothe anion between a god snd godess Gra goddess and hing Sine the, this ops has been on of the most Iighly debated in weigious and anclent Near Eastern studs, Sir ames ‘rae, in his sted The Gaiden Bough, an, subsequent, scholars of the ‘Myth and Ritual Schoo interpreted ay kindof sean] uson within rel lous content assured mariage to pomole ely. According the BETES 4073 Ake W: Steg Tw-nin-S-gurcrs Hymn tthe Gad ess nana by tenes Enea” 2465 (979) tl-238 Ae Zp, ‘er Rahal ar hdr a oe-tare(AAT 246 Monee Up ‘1999 ae ln Jremy Bi ea The Lire of cen Sumer (ere rd Uninet rn 1009 9293 oJ Farr he Galen nu Syn Compre Ron (12 ols zed Londo Mac 911-15} 51 Haute "The phe Ral Pate ‘the Ancien Neo st” Me ad Real Eon heh ah taf he Hea lao te Clie aces ote Anes Ner Ea oH Hak ado: Ono Unies Pree, 1959), Lice th tal ond ing {one Ther end Pcie Kop he cen Ser Eten lO fod Cen, 1958) © 0. Te Cal of eae Gas Sn Ara. talon Denar Sy (London Tames & Hodson, 1939) 8 Beare RowcaaredLasene ressoning of Henri Franklor and Same! Noah Kramer! abundance and Ferly were gusranted by the ital magi ha Was performed 1 he ct te intrcoores between the Sumerian king ad» pietese. These choice ‘ow the scred marrage a being of ceil pore oa sete whose substence asbesed on arcutre an husband. Tere ae tl several “ontenpraty ahoars who aes te ety madel Another notion related to sacred mariage an ety was the dng and sing go A though the concep of the djing and Haig god hasbeen goestoned, ‘vas recenly elem by TrygaveN.D. Metinge Other scolas inter preted the sacred marge between Inanna and Dumusi 2 a estuon onatbutingto the divination ose king, a= stag o produce al heir or ar = portato msc dat, when performed isthe eat gta ‘eed prosper for he cong year Another approach, based on one of 71 Hen Pano, Kg ok eG A Sd of Me Acres Eso gon ere pun 9 Sry and Nae (Cage Ges Cae Pre), os Krum, he Sac a Re Apc of ah {ital Ane Sm Coogan Unvreriy Pes. 186, ‘2 bougleat ay Noteson hesoaed Ming RAE 90 43 (1985-7 Jub Sed Mariage ABD 8860-72 "3. anton waongtontmg Der User ne arn sud eo caper 18) Caren Cope, 2ar olsen Seu de As, und Ose aescrag nia buns Fcc Wola Peet Se 9 {ot gen on Schl aro Wagan lig AOR I Keer ‘her bert Nets, Nesnchen eg 196,234 Sut Ong and sig Go #R 01-27 Mar, Sih“ beahel ing ad tag Onde te Bite Weleda Upc wan Spec cee ity Bat eye” JOT Ta (ons 231-306 em, Te Org of Sohn: oats he shun aah Ug (Ss Ono atesay Psa 2001 14-20 ater ale Sebende ad slr hi eh! 29 (OY healt no Frachtracsptes* naomi GeldaltSuden ser Wecchang inka dots es Orn Rae Aber, AOAT 2, No Seay 971-3 sre eB Metnge The eof Renton: yg ann Ga nthe anc Ne (CanSoT 9 Sos mein & hel 208) a0 Theme y Eat rao, 2439 (G00 294900. TS faeart, Tin” Conpl ede ea We Recor Ay nena Neen vor abe Oo, 18, {SES a Te tg ac a ach ec Noe Ey nto of rn Foe Jn hs od Robe 9 Goo Gator aur Que, 1987 563 a Ob, “Pa Probl gen Hace In Heres es en Ovens Suds ar Sachse Sucred Mariage and he Tesfer of Divine Knowledge 49 Solis ropa hymns Sul X, 2004-2047 e-waste sare a "ge ite with the coronation af the ling” FR Kaus suggested thatthe man purpose of the Sumerian love songs was to Beak ot the opal pet “spouse of Tanna, # tus explsning how the King scared nan bless ‘ngs He alo emphasized tha tes lssngs could be obtained fom other nds by ther means.” Yiahak elt spcted thi approach in defining ‘he decree of a ovorabl te forthe king the ost por: parpse of the King’s union with the goddess? Comparing the Sumerian tater ‘wih ae Assyrian sources, aswel as wih eer mater outsie the Su rrerantabylonan content Pro Lapin, in her eset monograph on the scred mariage, reads the Sumerian love aongaas bth seit ener nent and as al, religious and Wdelogal tents bearing om the sci lar rmarsiage, Dumuskinanna mythology, the ule of Inanna and royal eolgy ‘Wernust emphasie shat there ino itl tex tht describes the cae tions involed Ia sacred marrige itu fom eetal Mesopotamia prope. The wile notion of a tual s based on era tos er ryal Ins o love songs, that imply a sexual encounter between nana Ne 3ya/Ninsina and her consort Darn othe king in the ole of Dura Some of these love songs dscbe the seal encounter in very complex ‘and colorful guage. Language of hs sot peobalycontbutd othe idea that a client of ti sot existed, Fo the Sumerian context Jer told S. Cooper and Michael MPs hee econstctdntual f « more popular charac, evolving around Ina and the King and tnvabing Young men and women a6 well 3 cule funevonaies of the Tnanna od Karke Gola or Wii nde, ter os Tucker Benge sor Kalarmuensha sate Lsparttcs e lar ah 86) 208, ap Mg lg A421 82 1S.F A Kins, "Dos shajonsche Koy’ be Pet Pane “Archinect eal Cas CABAL 19 arts Ge 978)-99- ‘tise G Swe A New Lokal the Save Manage In Ani eo [oven Conte renner See Hann f fond’ Moon Sie Erma thing and tela Sonoran 7S 199), 25-108 1 Kens “bas latonache Keni 288, 2, Tha Set Lie Song fe ume irae rE of be De uns ons (fan Sus Nes Ester Langage ul: aed ‘Gin: Ban Unter Prem, 1988), 4299 21 FpLapiki The Sameron Sereda he Lipo Cope Er ance (SANS 13 Hash Nena let Coes es 2001 30 » earePoncraraLiates ‘Temple Theil included sporve comets and s season stl, ferings wo the Neherworld and dead couriers a5 well san encounter between te king sn Ins “The San evidence, tested a the tal installation of he ntaprestess av Ema desebes the sven day rial of nsupurtng the enteprisess feu hr ofc pray deal che fferings tothe various gods, the ‘hares f teeing or the ule peal nd policl members onthe ‘aris day, and the procession ofthe en and the gods. tough thee ‘ual fr tothe ena ng dow om herbed on the tay ad tbe ‘et subsequent to her nstalitan, there no diet lzenceo the peor “nce of eal or imagined sel oercouree mith he gs." “Therefore one ofthe central questions hasbeen whether there actly was uate included te performance of asexual ct between the 40 pores or whuther was tery metaphor used 2 describe the special poston ofthe king ie his eatonship othe gods. From my pint of view, Seal inecourse beowen the king and the goddess represented by & estes was no esenal This coutention esuppored by the fc hat ‘he kings di nse the ref legitinate ther altace wk nana tar tn er times Ara cersn point they stopped raring dee descent back 1 ‘Domus, wih who they tay have been dented nthe love songs. ‘Alhough 1 asogree with cera aspects of Lapnk's reading ofthe ‘Sumernn Babylonian mei I do wgee with Lapinki's emphasis on the politcal dimension of ds metaphor. This poi dimension tltes to theatempt“o esablsh personal and social est the gods" on behalf fof the Hing There such more othe mesaphor of seed mariage than Tegtimadoa oe mediation of dine power # Akhough te fice of king TJS Geer, “Scrat Marge nt Fpl ay Mesopotaa” \n fd Cl on pas gon nthe fice Na Ea (e- Maascs. ether Ca Wer 193), 92 Mae Mie" adie ‘ee Gone Dumciinewumanne an Dawn OAT 307, Ns Ups Veg. 1) Sst “Doane Peng Tena of High Pet re A Window Ake Son ign (1 $3 Aaa Sel Pres. 1982), a 308.09, 26 "Teg a dors not near tlre prema mage ‘eas ye sornaon if El fe so Fon “The a Te of flan Lave end Lary Language Sta Pa Frou {Quadrl dl Seman 18 Ferner: Unter Penn 1993) 169-25 5A shaw ad wine Ta” 265-67 and 327 26 Ln Te sme Sao rage 2 1 Caner," Marge and Poplar Can Ect Mesopotamia’ 1 3 Thisggestin wasn by Pipes, Enraingesnaepnaton Sacred Mariage andthe TransferofDvine Knowledge 5k ship was 2 dvine insuaton and had no need of Igtimation, sadduat hoes ofthe ofie went co great lang o eich th limacy an they dd by consrating familial lances wih the gods. One may then redline legitimacy tea more courte way, roggesing that fila ll snes withthe gods are an eecuve way of pronetng the ngs authori Sra prestige Pail alliances forme the banc sement in defining thosty onthe reigiosdeolgil evel she didn cplomatic lances, ‘which used te same statey lo deine paiea relationship yelping on fail terminology, suchas abba, “roterbood, to emphasize the qual status of testy pariners Consequent, was ply the sil nexus ofthe lly establishing es wh the vine wold habe the ngs authony eather than the poli Merch of iyaate, terior sae or empire, In ancient Near Fasern religous stems latina pt ‘era of flaton(paentschidre), collateral Knsip (common snes), and brosherhoed, o lances with goddesses in the form of adoption, ‘uring or sacred matriage ate common metaphors fr expresting tit ‘erauonBeween the human sper and the gos This is espeily re forthe divin seeton of he hn (fall he pater of human interaction withthe gods, sacred marvage tas ected by far the mont steno hacen Neat Eastern sade This is beeause it bs been linked to cule prostiition,™ Prophecy figures 125 (2008): 291-302. a a“ 2S Forte lnc the acent Ne Eaen eto as ‘hs aff scan ie ae ara Len, hart ‘nn Near a 146-1108 Gin ge 0. 5OvReR Anan som marge nage ee a amb ene soos of menor! speck emer ar uch bey im ivan eo commen Seen a ot ln re Phe nts se 8 a, oar nw: i Sef Pp es eran his Selon oom yes a. jr Cope Auasn ope he erin Te ad he Meo tei gs of fv Mond, Grek Paap. Cen Tes, Sos nd tc Mee" Joos 20 200 190-80. 2x eed ays ton 1 isan Ral sedouyt riper ay ona tao pau ‘near afr cin Spon ote, Wing He Seopa et Cops Proje, 30, 93-1 ep. 9 fae ab lotr Legare bot td Sot nt es, 199), ‘Get, Hed he 19a get er Ses Indie Na arn ere len 9 Wem Loree. Ee beh 3 Brace RowcnarzL ere among these sings of commenicaon between the divine an the human sees. Sigman although it wa not primary tlt i character, ‘prophecy Was also performed within a relia framework, Ita ook ot the ole of nurse aa wet muse forthe king Thus he allance ofthe king with sar inks te hey spescsonented madi of propery to ter ‘eational paces, generating» complex grid of eration besneen Eo less and ing A So Parpl assed pointed onthe "ouspoken rote language” sommes used to usa these forms of lances had Ide, anything to do wih actual canal exalny™ ‘Mierogamy and Narratives of Power ow did the ancients imagine it was posse er mere humans to sue snowed of vine estos and plane Who among he gcswas though to perfor a madintng role fortis ol knoe? Which god had this ‘wie? By which medi coud the de knowledge be communicated? ‘These ae porn questions because i win the cates the ane lerof knowledge rm the divine phar tthe human sere tha the str ‘wre ofthe relationships been humankind and the gods emerges ‘What essen this disession isha Scred marrage devon | 2 culral mettior aed thus gues among ther meas af power, sucha divine sonship and divine adoption. One may also ad the King’s ‘oles ofthe wag, honey, ad jge Most ofthese royal lesa ine ‘models and were par of the syabole representation of power. ™ Wale ‘a Wheat Fo eter alas Sas Pen 190), 37 Toco de Rv an Esa an, Seas i Hern on Wi ed i able Kenigaeal 0 4 (199-2000 135-8 1d Scoops, "Postion Rut i-12-21 Seen the ey by Kel Net on ‘elu 53. See my "hon the Gods Ar Speaking Tava Define ec be ‘cen Pos and Voit” rap Mat Ace ral (ob Nathis Keck al Mra Nise FLAS 20, Conger: Veena "iprei 2005) 138-08 op. 10- 82 DSP yan Pope SAA ee os Unies re 1997) 53. tink, “On Rulers, rntsan Sard Migraine Eek ‘on Ey suena ys Per and Of te dint Sa ast (el Kauho Wateabe Hedley Cc, 198), 105-3 "36, Loa Main ov ofthe King (ean Matha Howe; Minneaptis: Univer iyo Mineo es, 188). 2 Sucre Marriage and he Danser of Dsine Knowledge 33 some ofthese metaphors had arta ontext, mos of them were embed edn epic tales, myhoogieanaraties, hymns, and self praise aswell as royilinscepons Mowever, large numberof there apo normed the eonogeapy of rule” represented on Teles, stele, sealers, ad pain ngs" Tex, ages, and ial were hens media used sppor ral. ship bythe command ofthe gods, nd lhe complemented eachother oF provided date messages in building a coherent raiework of al re tr Tetra and ages functioned by augmenting the mestge “in {van of way anya rat of referencing devices Wha rai con- Satis the enplasison terol and gu of thelr throughout a host of ‘active and sone eprsentatons Recently. Zab Bakr defined Scted marriage aba performative arrative® Although late eh Bab ‘aiscassfinuon of plore nara, donot sees being lime to performauve exp, 19), poduclg sere vague kindof ane fonmation” ce "epiphany Inadon othe kings perormance of his economic and il dues ia thecal ofthe gods, these nara of royal power and les served 0s rae and "irtmunize™ he instuton of kingship and added ous pres- ‘ge As hasbeen shownby Peter Berge and Thomas Luckzana the org of every instuona order ein the ypifeatons of actions and procedures ST. ee] Winter, Ata Ep: Tae Royal nage ante Vis Dimensions of Asran hao In Aue 195: Petaling ft 10 Anes Sm [osm fhe Non Tet oes Pe, ai Septentr 711, 195, Kin Patol and Rabe Vsng: Heals Neodesat Tet Congas Pe, 9, 350, eop 364 38S my Hehe cope: Formen der Keron sche Gn at Agim ad | ord Cr (A Te Hes Neots Tea Coes Projet 198) 1-3 "S: WerenEmpe8 {0 Zan Ras “etree ape Kame, Reino, {Ep n Honor of Oo Hs eres Earner Winona ake 1 Ee Senter 202), 13-22 the craton ere ny em exon | ‘hewn ta rake ale apaa amare avebeon ced danger estou ain rt i peace vg Pama er $e Pr pone a penn ann Ch had Pe ‘ehongen 1 ans em Za, 1990) 7, “106 alo Konig, sgl Handa elon ane 386-89 38 “2. Pe, egr and Thm Larkana The Sila Const of Ry: A ‘rea Sos of role (aten hy MY. Doda, 1966 7. o* Beave PoncnarzLastes ‘hat dene the ition Tas, he tors are concelved as 9s, ot asin vidulstha they ae interchangeable in the eoneepatation of| nghip inthe ancien Nex as, these types coud be eer dine or hu rman, according othe sting “The king’ aeons can consequently be shaped according to divine mod sor ners divine models are based on socal tle Tang on roles lates hts and dues for alg aswel as for gods and eras eac’s role moa dyale specs of his (he kings) o thet Che gods) sas The epetl repos i esse forthe relationship between the king and the gods bese soc roles deine aspect gi of iteration. Acer tance of ether he extol or the al performance af tis icracton by ‘he audience depends ons authentic and credit. Te relational pat terns and alances betwee the ing and he god, consequently, ms be ‘modeled afer soil oles hat ate known othe audience Im the case ofthe sacred marrage ri, Bend ls has suggested 20 cally secular culturl function slated othe young its coke of «he fund forth Srnvian lve song" He arguce that gh oral harcter ofboth he language snd the scenes alluded ton the poems a beseen a eienc of #tadtal set of commen eereonis*hat i, scenes of eouring and weddings. The authors af he love songs, we de: ‘ering th kee ges between inane andthe ing, drew on tae scenes fod provided ther wih an ars ofl ierogamy in Sumerian Royal Hymns The literary texts combine the metaphor of the sacred mariage with a blessing spoken by Tanna forthe king Sine-Dagen, king of In (1953 1935 ne), elaborates at length in hs slfpraie(eeDagan A) on the snot ofthe gods sling the king from arog the people for rales, Gs and godess at evar ofthe king, each performing is ot her 3B, {.ovoeh able wl serge onc der ar en Sn cg “3 bend "age and Love oe Sumeian Love Sos, with Somme ‘Neeson te Manion nh bral Ese Se Patti fan ace ah Coen eases MD COL, 198, er Sacred Marge andthe Transfer of Dsne Knowledge 55 specif takin he process of dering a good destiny, selecting good same forthe hing, goign to him ana rang him, nd ponding him wih he insignin of Kngship noteworthy that Ens menoned she beaming and end of the long line of gods and thus fame de dvine scion, wl Inna enters the scene a the las divine gre, sat belo Eni ene, the emphasis is lel nl on thee two gods a8 being re sponsible forthe sucessful reign of KimeDagan. Whi Enlil determines "ekg destiny, nana spate blessing for he ing, whereby hea hor evokes the imagery of mariage cling the king nannas spouse nan, they of heaven ana... cbse masher beloved spouse ‘She pu tractenes ln my Wate). Col at me wth bere ‘ging look ssid her tadlant fread tome a make me ep on ‘heey ed Ts spend on. long dyn the gar combing tec. fice of hip wit the ofce of Kings. and earing unceasing fr Ema, and fr oy nck to become ek kee wd bully in Ura a ry Splendor coral, se bar apoken et Rly alee word Guim Lup wurkar-ru-de forme” Alter he elegy to Halt she beaming ofthe tethers cto unde take by Enll isto determine good destiny for Isme-Dagan. We nay com hde then that anna acs ashe vlc of Elland informs ihe ing othe layorabe divine deison, The Blessing, consequent, contains the most, ‘porte informution forthe hing and represent far more than genesal divine fivor. is oly wth tis knowledge provide by sno that the ‘ng wil be able wo perform is duty a hing successfully Although one might exper Enis deceeing a god desing to be linked with either the bith o he selection ofthe cron prince or even is ascension 9 the throne, ihe mthor decided ink Inna’ blessing to he ing’ eomect Peformance of his ale dues. This, the Messing i ect reponse © the king’ caring fr tana’ eraple Hanna in the cy of Uruk Ts is > teresting i that the ame ehetoriel ptr is chose by king ia the fist nilentu, bu the mewphior of theogamy between 2 male and female ely i sulsituted forthe metaphor of lerogamy® In lime Dagnals hymn there re ro mou: (1) the assembly ofthe gods by thei unate le word, determine lsmeDagan o be king and 2) Enl chooses ree ‘Dagan by eatispey, am even that forme the cima of the god ation favor ofthe king Before the King proceeds to ental hse ~Gne Dap A 100-115 1084.25.60 iaStieow ‘Azone can glean fom the survey comple by Lapin the blessing of ‘he kang by Inanpas eerie nt onl tthe oe scenes inthe Sumer royal ys bat soi the love songs deserbing he encounter betwee Jnana and Damion the mythological plane. none ofthe ever Sumer ‘an roy hymns, Slt X thi blessing sequel related the de ‘heeng oft good destiny forthe King Here, hanna kes onthe oles of ‘En Supe 24 Sc on he ed he spe ome past (ors) 35. abo wl speak plessane ord) om ed, 34. Agood tel deere fori 37 Lyf pea please ord Sug he ghcons shepherd 433 agood fell deaee for bi What flows san example ofan elaborate Messing: 49 twbatde Lam your eset, 50 thcombar teary your weapon ie se armacenee 51 nthe sembly tam your sive 52. Ca campaie a your naptration 33 You, choen shepherd ofthe Exe 3h You the oja prover of tetas, 435 ou buon one of An gal 58. Yoware ried or leadership 43 Tool igh the head om the lida you ar aoe, SB Tositon te shining throne yosemite, 59 Toabrilane coum (paced) on your hed yo aes, {0 crag to your bay tthe ng eeygemetYou me sued, 151 Tote dred nthe royal gab you ae sated. {82 Too igh he mun espoa in our ar you ar sled, 68) Torumtas wih he beleace ou ue sa (4 To gudeseigh te habe sew and bow you ate sued, 18 Toad lathe trowsuse and sng you me med. 58 According to our hans tothe hal sep yo a sed, ST Accrdg tour ett the hol boas you we suite, 18 Youthe sl euner foracng onthe ond you sre outed, 58 Topranceon my holy Enc tea tender cal you se aed, TO. May yourtovng heart belong of dee TL Asecermined hs for you many heer ar 72. Bat he deer of he be ay neve changeit 5 cob Ke Thre Su ye: Sune apa yn lrg King Sul or es am Baan Ueay rm198),18-86 Secred Marriage andthe Transfer of Dine Knowledge ST ‘The blessing Issn det the dates assumed by Iason on bball of ce king, These te: (1) protecting hi i hs ole as wari defending te ‘cosmic order and (2) performing er role at agen in vereding forth theassembly ofthe gods. (3) The role of iar se divine mesenger Sag im the decision ofthe get gd Ana and Ea sana by ines 71 "Taewhidh veer wo Bots bigh pode ar decrecing the fates. Lines 37-09, my kaowlede, ofer the mast dead sceoun of the signa and royal {te whieh dnngath ee ing soy pole Ro est of hua: liyand symbolize his kingship By Inking the Blessing to he “sual enountec” between goddess and ng he boogie matte of the divine ma interaction fe transformed and ic now included nthe socal experence of symbolic universe om Felice Stnicen: religion takeson an essential ol in consructng eal. “This combination of wosverb sexual snd verbal commanistion ea ‘excelent example ofthe proces of difreniaion in ancien Near Ester ‘eligions aso contradicts Surkerts dea ofthe cogil detereism of religion and his defeluon of vel sa peli phenomenon eat Ingrital and instinctive, geneially programmed behavior. nena there latlonship Bere gd ane king regulated by thelr cles on the nonvesb lame, determines stecessfal veal communication, which again susan tees the maintenance of the socal (nto of kingship) and religious ‘stems (herachy and furcttn ofthe gods). Tui noewordy hata hos of epithets focsing on the erate asin ‘far apeaes in Od Babylonian royal post, whieh gain combines the ‘ote imagery wh ars intern for henge ase ofthe ode wel as perfring her role ae ware goddess, submitingthe word {otisyle. There sno tex tha lates the comple ef a's et ‘ec than Amina byt She sie joyous oe clad in ovens Sets adorned whl, speach, Iris the joyous on, da less, ‘Sheie adorned wih ste, appeal cat. 3, Waker Ren, Cetin of he Sacre Tah of Big in Ea Regs (Cambridge Hara Unesty rs 1950. 5, YAS 10215 raneionby Rein oS, forthe Mi: An Att 0 aban Ltr Se ate ND CD, 205) 80-95, 58 rare RoxonareLesres Sued arige andthe Tans af Divine Keowee 39 Teer ip shes vere italy her mouth, Wate on er eres laughter burs loon, Shes proud of the vecharms nt om er ead Fairer es, allrngng, an Tasos er ye. Shei thar (he gods) geen they dss er commands, ‘Alot them bow down bore bes They goo erin Re ance, ‘Wome and me fear eo, Inti anny her uerace ble supa Shes seed mong em san equal oA thing, She ene in uermandng, reece, ah “Together they mate thet dessus she nd he rd ‘het favore king. whom thet hans vest Ber ofers in splendor pare fegs ‘Adan ots ley tore the is perioral poe Kbaion of sate ad ited tap. ‘She ashe of Ana her spose long le bea fr him, rire hae ‘Bye command se ie ln in subrisson ‘he our werd rion ats ee, ‘She hare he whole of he nbd wold sok Although by the prod ofthe Old Babylonian dynasty (1894-1595 4c), ‘he ageyofescred mariage had yaused from the eto of royal ide ‘logy the poem shows tat he clos lance erween iste and he king ‘ontnued and took on new symbole forms. Por Senker has points ‘or tat, wat dhe Snasid Dynasty in Uruk a 1820 BC), ce Kgs ‘topped refering 1 te hers games>® My suggestion is cat. wi Sie sid andthe imposing of Amor tradition nto southern Mesootes, ngs chose the seting of prophecy to convey their clos,excsive rl sonahip th Inannayte and the divine word.” From the dickrone Ga Sette “on rulers, as and Sacred Mariage 127; compat m4, 53 Sey “When th Godse Spening 22-08 perspective then, tar’ tole as a orcular dey eno surprising bu an beeen a lowing out of ream of acon, inthe Mesopotamian ah ous system, tect gods Mesopotmi did not convey rds “personaly but had ther "messenges deliver them. The constellation of che goa) and mesenger is already ates in Sl Xan Ime-Dopan ‘when iat takes onthe oe ofthe mesuenges dey by sonveying Ast tnd Ens decree to he king: the sume constltion coninus inthe se- tingof prophecy throughout the Oe Babylonian and Late Assyrian penods, Thus the prophets im Asia do not proclaim the word of ther ation god, Aug" Bu of Ta, ho assumes the ral ofthe ors de [ar Prockime the decisions of the divine counel oer which AS presi Ferveatonship with the divine coun is eluated by bs epithet mapa brat pb which describes sar asthe convener f the vine coun “The orale spoken by tna of Uruk vor of King in ai prods Theat stance nua she cole as orcalar Sty or the eo Prince an fare hing fn this orl, ar supports Sn’ ao ‘he throne of Uruk which afer the eign of the Lars kings, fale nto {he hands of several shadowy Amore kings Like hie predecessor, Sint atid was aloof Amore orga sling blll a he King ofthe Ana ‘som a i iacipon “The meaning of Isa’ tole a5 orca dey highlighted bythe Kite tm orice fom sical, spoken by Baka to the king Dap. (hs orl, she deserts her ale at reveaing the secrets the gods sidan othe King The em nr," his context embraces ‘mote than simply the divintory kmowledge proposed by Nani de Jong El Hesnteredton ofthe tex. As tar lle the king berele "The sees of ‘he gods ie beore me: Because the invoeation of myname sever in our rout, shal vedio you oe by one the crt af the goss" These “exces are pa of the decteeing of Talis fe bythe gods who have Se frp, Arian Prope nt 58 sTe 2 9103) lor fretless, see Ppl, Ain Pope, oa ep - 30. 3 sete the Godse Speaking” SSH 53, Dogls 8. rayne, Oe Bayon Eo (00-155 ac (IME 4; Teo Univer Fro res 1990 939, Sa bu, 158. 5, Ma deong Ei, "The Goddes Kattan Speaks to King tp Once ‘Tes eh 0 5 (987 235-68. Salm isrs 8 cs Beare Poncnaraitesies ‘keced hi for kingship. Theft ofthe bingis equated with he ate ofthe ‘ounin, a isnt by the spese of trim, who ulines fr he king hetero of his lang, the wealthy economl station ur {ds bel, an he sabi of his ralerahip Tis meaning of the “vine secret” reserved for plteged members of human soit i supported by 2 pasag inthe Glget Epic in which the god Es, secused af hang be tryed the go’ plans, defends mel wih the words: dd nt myst ‘closet est gos sere Ter Ara tas se dear and soe Dat the gods secre" ‘Viewing sted mariage an prophecy hls achronc perspective re veal hatin bo setngs, tar peforms the le of transfering vine ‘owed to the king inorder to allow hin to partake ip the divine Pan ‘to enable hi operon the duties of his opal ofce. owever, wile [rogamy in combination th vine blessing evokes «stun ofa ‘ine sptowl and, om 2 berry plane, ay be lined wo the ing’ ue perfotmance prophecy euppors the politcal authority ofthe king user fing knowiedge a ential stuatio ha reqs dectacton onthe pat ofthe kag, ‘Theogamy and the Divine Approval ofthe King We donot now fey tl uesrptione forthe performance a theo amy aha the ational usin between ag anda godess) fom tbe ‘ay peviods, Gude ference to the theogeny of hi god Ning ‘vith his spouse Sass oly alter election of what ay have been pe Toned el tthe end f the third mileniemy we Whe ela his resoraton of the Eninne temple at Gir, Gudes describes a length Lis balding and adornment of the Bedclamber for Nigise and his syoute Ba. The descrip ofthe bullding ofthe became anid the 2 Stal aneogsmny pedormed by the gods form the ramewark or he peste ‘outcomes he thenpny. These outcomes ude abundance tn he land Sin divine approval the king’ cule pesormance aden Ct x 28 Ibis beloom, be est plas of he House, Be et pte bed verb eam) rents a Elson ke the Dg he “GI, lame Ep 196-97 A. Gorge The aban Gum Bp: ican Crea Elion, ets (Onord Onto Users Pes, 203) Tier 12 Okt Oe ls Gade and He Dyn RIE Teoma nies of “women 1997), Caden B/C TEE Sacred Marige andthe Danser of Dine Krawielye 61 ‘That rom nw’on the ver be il Howing wae that cere be arp Sn pere) i the mass shat he nape of the ihre and the dpe nepctr igh asi, hat bese eight be led and shipped) on the get waters tacos, bras and tos te incon ofthe an of Lagat be pled satan an heals atoms mh aban ad betel ewes [Meet concs wits ages of abundance and then proceeds with ‘he deacon afte leaps aes 8 1-3 1m he vomit cove the ed) having pate af Hue Hawes, totes Baling seve th te rd Nip In oer words, Gen, inhi erry eendering af the events, acptes ‘he postive outame ofthe tage paormed by Ning and Bau. A simi fntion ofthe theogamy may appest ina oal nn of Sul Sa BR deseies esl bed for Nil aod omnes paseo Nis arge ‘heogamy of Enitand Nil «bos ri, an cline banquet with he de ‘ee of good destiny forthe King The sequence of he mots pis that the fe for the ing was decreed during the banquet and not fer te bax ‘et or dring the thengamy The so setings theogaryaccompuried by tes oferings and the leaing of the gods inthe king company. are meta hors expesing the gods’ approval ofthe King though only evoked i ‘aguewems, the theogamy beween Nira and is wile m the Sumerian ty The Return of Nitra a Nippar entails evorable pronouncement ot theking When Nara ered Ehumet, is beloved temps alone, Be tl ie ‘re, young lady Nara wat asin is art he ol Ber wha t oh hs mind and he made an enduring vrableprocouncoment her forthe ng shave abeady stated, wid de arta of the Amores in he Second nl Jennium, prophecy replaced herogamy inthe presentation of the cose re Inionsip Beween Inanna/ltar and the king. The Get milenniam as led abundant evidence for dengan in ol tal and royal nscrip- tions Theogamy is evidenced in Neo-ssyrian and Neo Babyonian lt ‘es, royal seipons, ele texts and administrative documents Mar “Ta ra of Nu to Nyy, EICL 16.1195. alo eral. Coo ete ag mn a o Beare PoncuaracLasren Nissinen has provided a dealed survey ofthe sures from the fst mi- Tennant snd i acoms that, at leat in Asya, thegamy may have ox ‘Sed imo contest one costes ss repr elevation i the mont of Saba (XD, sar wo Bliss overt grt nthe cy of A Survand the second context the love itl of Alar and Zarpaite in fabs; Bots areateted daring the relgn of King Assurbanial(669- S27 ner) and were rebated when te king was alzeady n oct ‘The qu of Mul at Asursems ohne Bee pt ofthe mr Fes tsi Assur afer the rebuing of Esra, and Its emping o suggest ‘5 Fenvon for this theogany similar tthe Function of ingles and Bo the bling yan of Gudea i celebrating ad eppeorng the king’ falimencefhiscule dues. Tis function may even have ened vad when the theopamy same part ofthe esti aed, herring he Aisne approval of the Kr’ cul acai. the cas of Mardule and “arpa, thi seems obvious bce, according othe nserption of Ae ‘surbanipal, she tal 0 place air te king had fre the restoration fof Marduk temple sags begun by his ater Esarhaddon and renewed ‘he chamber fe the theoganyof Mandl nd arpa, Por th ske of ny i nd forte lngheningof my day ge then 1 presen [en they peroneal of lve (hal) selene ‘heowe of love (ht ay the vn couple pk ly hy thy bess big yt trance of pre mothe wc Isat o be coustermendect May toey aha me, who locked fo her dling, anln wy heats dest May hey suppress my enemies) whould he aden ws ay eda yg of he ous eee Is powney and dstoy hs sud May Zap ronousce a bal word hit i he beso ber boos (thr) In this ex the divine approval imple the tual is made expe by the blessing of the king bythe wo gos. The combination of ain approval 1nd vn blessing ofthe kings ule appears its most elaborate farsa 1 prayer by Nabonids (395-339 mec) in his inscriponconceroing the ‘elding of the ep Ehabbar a sippar Inet pver, the King atthe goddess Ayo treed wth dhe sung: {5 thc o3-97 gree to deed or ne or “o mak love to copulate 96 Sapte 2 wh as) ABA 78-79 ek Ab, 300) ane sine,“ Re a o> curl De Love” 108 Secred Marioge andthe Transfer of Die Koowdedge 63 ‘When ou take up residence tn te cla of your ldap, the dwelling of yo esi, ay he gods of you ty and your emp ln dows aay te great gods appase Jour beard ay Ay, ce grea bee eho ‘el inthe bedroom, conan make your eine mays ey {hy speaktavsalyom my halt you! ay you in your rot op Deane ook endian wna face spon te peo wore 2 Fans good deeds the spin of myname ad the tue om Mops “The NeoBabylnian seed macage of Sans and Aya inthe cy of Spat ves celebrated wice in he month of Sbayaand seems to have Been silat tothe sacred marriage of Melson Aun" Contemporaneous withthe ‘heogany of Samas and Aya was, however, lovee of the Lady of Spe a, who prbabiy ould be ended usa hypostasisf tar, nots Ay.” Trike cae one woud have in econ with twa New Babylonian sane of love in Sppa, one of which pvlved an unknown consort Pay, sources from Seleved Ural 311-125 nc) mention asia of love for An 2d ‘Anu thats clersed dating the New Ye fen inte sath Ta sau (vb ‘The other mode! of shengany is the ual of divine lve peformed by the younger generation of gods er the erowm prince inthe month of 4) yar (im Alma, Nab conor was Tames; Bubyloni, Nab's “Sonsot was Nanay, who het lena, ws wll dena ‘vi Sar and whose cxuaseinary sex appeal (Sum. Bil, Ad ag) was expressed not only inher various eptets but also the name of her temple in Uruk, Ebilanna CHoute ofthe Heavenly Alien’) The Babylontan vial of Nabe and Nanay ad mul in common wl he Assan nt wa abated at he same me ofthe ear (Arar a ‘ad the same rita onsiuents: the gods’ procesion into tel bedroom, thei sojourn therefor several days, and @ garden Sezne. Nabu's ve 1 ‘An’ garden in Uruk, where he was granted kingship by his ath, Anu, provided the divine pater fore eainly llc of the clown prince who twas a Become the fate King “GF Naboids © & 17-23 (Suphen Lange, Die nabayonichen Konig nce Cpl Ta 39 Ne, ain Ral 50 tao FL B95, rare Posceare.astes Scred Mariage andthe Tansfrof Dsne Knowle 63 ‘The heogamybenveenNabo and Tame she Best documented f the love nual the rst mle cB ca be ace back to the early (Ol Babylonian period but Became prominent only during the reigns of| arhadon and Aasurbanipal in the 7h eny 2687” Te evidence fr iis ual comprises eters fom cule spealss and temple oils 0 ‘he king or he erown prince anda Assyrian lowe song” Assurbanals tym wo the dvine couple deeibes the ocily encounter between Ta se and Nab that void a essing for Assubanipal afer he ascended {othe tone. This ya indicates tht Tet came em he workshop (ovum) and Naba cate rors his blt house (upp) eo tee inthe ‘uptnl chan heat, hich corresponds to he bt (bed chan ter) in the Nao Temple” The byran continues wit a dialogue between aba and Tate, olowed by several opogaphial ferences that point tothe Aiur Tempe a the place where sh tial was performed This, Ser that the ital bag inthe Nab Temple nd then moved the AS Sur Tempe where the gods aly pronounced essing for Assurbaalpl “he ele topography tha precey rel the rol of Nab snd Tate 2s resins or AsSuranial ble the national god Aur ad pet Imiored the conten national gd-soa, king-crown pine ‘Aecoding tothe information lesed rom the keter, the Mogan of| Naboand Tastes was perfored fom the thio be 1h day of the month ‘of fyyruin the ety of Kalhu and was dicey connected othe instlaton of herown prince Onthe Sed of Ayan, chamber wa prepared Tawar 74 ores, Seven M. Col an ates Mai Liter from Pr he Wing End nl Auarbnipl (GA4 Ve He lan Unersty ra 199 ace an tet oA 2 3657, 7078 El Mange zoganique de Nat a Somer GOH) BI, a-49 Mee ‘Newnan ro Nab and Ta a an Sng Song nnd Moses La Re fr Osa ae or ale 70 {hen Brig on Pane, Sew Kage Dec nd 1 omeper AONE 86. hunner Oger 198) 585-004 For the ove ong see StA3 14 (Alar Leper Foy an Ley enn FRACS Hits Unie Pee 190), 38-37 77 When the cut of the iy of Assur absorbed the theology of Nip the go sur ao sms the oe a Eland Nobo adopcd tere f El oe Sct eer ye besos Rabo Tep SAA 1379, for the encounter ofthe gods. none eter, the hf Aya is sid to be ‘he wedding igh (qu) of Nab whereas ober eters date the Pose sonal Nabi and Tabet no the bed chamber othe ofA OF feemgs were perlonned fr Assrbunipal and is bling» The divine up stayed for several days, during which offerings were prfomed by ‘heya family. On the So ayyary, a opal banquet 0 place, tended bythe temple sinister and apprentice clit speass¥ On the Th, [abo ete bed chamber and atl to the garden (in) where ach fces were performed He connie to de busting park amas) tM ‘lorena then feared ois empl i rey she hori rl ‘ay bare bern cased ou bythe sown pice Im aon othe eters, thee ll tex tt estes a dag be ‘een Naa and stmt, This dialogue is toduced by a chorus, "whose speech motiates and Inoduces the inerplay of the gods leads formar ‘he action and inks ue pars ofthe wx gether, ct not lear wbeter or ot theta follows a itrpel agenda, proceeding fm one phase ofthe paformance lo another The levers ccisied above, Howes, ty ‘bed this ext aul context. Based onthe ltr, one nay even one thode that the ehorus inthe ual was composed of he erow prince and Is sibings perhaps gether wth elpons spelt none fis clots, Asubusipa emphas themes e of Takes (Hab, the reat Lady your bod spouse, who ince (or ms) [es before youn he see be, who eve Gesnes dean yout rote (TAs ake wh ase nou not Some to soa, © Riba 1 ds tea, suddenly, the theogamy beeen Nab and Tabet becomes thestage for iar’ interesson before the divine coun the ca gids 80 S136 15-17 “On yar, Se and Time willed ca te Compure S413 70.8°8 1 SA8 15 7-9-1054 1 76-12-14 (anendance ofQauan SAA 1 78108 6-5 (enna of he pence, ana 14 Nase, Lore is of Na and Ten 582 15, Hera ge Bobbie nd are Klphone AOAT 2: Kee fuon Bere / Nesey eke Meg. 1955), 108 (338) 6 uare Poncaare Leen Suced Mariage ad he Tansfr of Disne Keowleige 61 ‘Anu and Enl-for de king, Consequently, Tamers takes on iar’ tle ‘others evidenced by the terse of prophey inthe frst milena, find Nabi adap the role ofthe el doy. in in these erry contents That he phenomena of theogamy and prophecy bur nto one ‘The sional Dilgue betwen subi and Nabu rsh pees ‘example of how, na itera sone, th vo henomens of thegsry and prophesy merge expres the lowe relationship between gods nd ing ‘The Intercessory rl ft adopted by ar of Uruk, Urkit, wo whom che king paps cesar or intercession bore Nad, who, thi Ira composton, takes an the role of Aur othe sin coun. However, Wi the topogrape seungs ofthe temples of Isar in Nive, Abels, Ess ru, and the Eatalsamm, the athe clr to the iar of Als sd Ninel (3-18) nab ontnses “That plesanc mou of yours which con stanly praysto rks your gue, hich erated prays incessant tiets Etna. Your ie, whch deve, Ince prays to mets, Ting sney no Egnanalanat Your peren/beah” icestly Dry tome: lon he He of Aerial (09-22) Asurbanipal i his aes, prayngincssny to ab, hs lo ase, Nba. do nt abandon el My fe ala i writen bere Yeo, my peo (ups sdeposted a heap of Mus Pease, pou (etc Neb do wot bandon me among ose wh wsh ee And then a dreamgod kes onthe tle of sae (23.26) 4 dca go answered fom he pesnce of Nib, sor ear oy Asana vl give You long, wl eat pean ‘owes wth your peso, my ples mouth sale Us You he sembly ofthe peat pe Concusion Sumerian, Babylonian and Asan texts illus the great conotave potent ofthe poi strategy of the sacred mariage Tes thought esopotsmin soy atest to hee pe of sacred aerige cosmo, 36.SAAS 19 fvmgsone, Cur ery end Lary Mice, 33-35 and sont reeny Foner, bre he Mun, 610 forthe eltnship twee it [cedalgue nd popes, ety ersiaentuenin ean, 13 cm pees 'S7'S443 1318 2 mesh Cmte ans e word "our sa, ‘erogany, and theogamy They accu diferente genres. Whe cos- rmogany is esc to mythelogealnaraves,herogamy s represented i tke socalled Sumerian lve songs and becomes pat of the Weolgial ‘heat of royal hymns. Theogamy occurs in the context of divine bar ‘que o in royal serplons aa erary device express divine a for the King ls mention tp Saegoold Teter ofthe Tih century Bc. to the ‘own prince ofthe king ines that chad a eontext leropamy and theogamy played an importa tle ln the eojal Keo ‘ogy While eragsmy x rested othe Shmeran snd Eri Babylonian Periods, theopny, aed steed a che end ofthe third nln 2nd fevved ine fat nile, became a poten ual device to ex press the divine approval (1) ofthe king his cai eae forthe gods and (2) of the instalatian ofthe crown pice into his ice An impart ee nent ofthe theguny isthe enplusis on abundance, demonstrated byl isly prepared flerings and » banquet forthe gods ‘Theconoiste power af the metaphor of sored mariage becomes ev Aenuin the arrangement ofa vary of texas ana colesive ble found at ‘Nippur.Aseribe deced to eecorda oval ym of Sul (Eepeing him as ‘canal digge) and several Sumerian Lovesong ie ysde on one table, erent associating apical ely with human sexual pleasure, as ‘Steve Tinney has recenaly noted * inet, by means of uxapocng vat. ‘us text genres, sonal imagery is eniched by the poral ofthe king as 1 cotal digger Heed on this jucapotion, the themabe conection be ‘ween the imagery ofthe mal lg and of sexual creouseappeaed. [Ac Tnney ha ated, thie neronecion mde leary a speesh vere y the godess Nanaya to [nana ‘As you est pint the wll. yor patient ea plese, ‘A youlbend over your hips are pally leasing, Doan s can etme your aa ‘Donat ploghs El etme Be your ei, Farmer dna eorh fora wet plat, my precious swe, this be your wet lace “This juataposton no only elucidates the vchnes ofthe imagery but lo ‘rophsins the lings ative rol inthe poovsion of shurdance spre ‘ely his interconnection beween a marrage te and abundance fats 1H Sve Thy "Ur Nana he Caner: Cones, Coy snd Change ‘Sumerian Ute C351 0999) 31-8 18 co Her 18-23, oTCL ST co Beare Foxcrare Lasts sacred Marriage and the ans of Dive Kwowledge 69 mphasttd inthe context of theogany. From the very begining, he none ‘erbl communication nthe form of hrogamyandthegamy unites wih {hosing forthe king and sexoal imagery weber heary mou or “ual performance, proves o be the bass or decreing good destiny for thekeng "Wseem hain the scond millennia mee, thesetlng of hierogamy inched divin blessings well the king’ partaking inte divine lan nd that only gradually was 2 dstncuon made beoween the funcuons of| ese culty satis, While herogamy and theagumy served as co texts for exressing divin approval of the kings clic car ofthe ods | For conning dine knowledge, in the second males 8c, pooh ey bese another cltrl Seay to support he king coneree pit fal aton, msl neta stations sucha he inners turmoil nected with Esraddonssuceesion tothe throne In the st ile ns nee, theogany served asa vehicle co make the pod susceptible 0 the gest nereesion, ad then avin blessing and approal Was cos fered upon the king Prophecy an the ae hand, by establishing fatal ties wil th king accomplished he transmion of ston knowledge tomheking “The king's accumulation a kuowlege nd ie ala connection with «he gods (provided bythe love of Tazo i he role ether as over for nurs) sialon elevation in sak and author Toe te lang a Stalzd the nasaton af lng Thon diferent eel bieropay {hsgauy and prophecy were deme feresm promaung henson fof Kingsip and the indivatal ler. The dstncton betwen theogany (Glesng) and prophecy (nowedge, howe, blrs ip light of rary ‘ext desing the king’ elatonshp ih he gods, suc asthe Sueran| royalhymnsor th tie Dialogue of surbunial ith Nba sheet, the sting and he communication berween Nab andthe hing resembles the sing of propey: the uncton ofthe commansation, hovever, COS ‘outta Bethe vine Blessing ford king al hese texts show nt of rtinon inthe ese ofS mystery cl or persona ansformaton a reuse Chstan system: Rather, he fami bond served asa Ireophorclvating the aman hing he el tof bring abe we ‘ive divine tees, Jer a th ema ove snd fenship serve as ier Sy device to express Lyall in the language of he vats ents he 9a Wil Monn." Ait Net ss acon he ane God inDewranonys C035 1080) 77-0: Noe te Tet Temi) retaphor of marlage declares the king worthy to rae ad capable of a= ‘Sting ls pot responses and of malatning the social order nud consequently, of preserving he come order ected by the pods. The Iegl bon between nanna/su and the hing eased not only rm es betwen the gods and the king but also feszed the Mtarchial elaine ship besween the king and his subjeas. The orale bles from the reigns of Essndéon and Aesurbaipal or een the OH Saloni Kaun oF fede eva hat he “vine secret els to these very concrete aspects of langshp. "A passage from he thd cable ofthe Bal Cyl rom Upars(Hh cen- tury hee) oles «Beal example of how a myles! nareative i> tepveoves all hese apts elated to he imagery of marge and isle in governance lata sophististed and compen scheme of Abgship relying fom the came forces, ination, ad sce. hs message i Ata, isl ‘hares secre information about his power TUjCAT 1.310 20-28" M2 Fors menage tv, oa wile yon, ‘edad wl aunt 9 ot peas Wordol sand whisper of ane Conese of teven with Eth Df Depart Ste 26-28 Tundestnd the igtning shih he Heavens donot koa, The word tat peopl do otk, ‘nt Es maser do noe undesnd, Append ‘The Middle Assyrian Ritual KAR 139 \Wih this woderstanding of tannsystar’ “blessing” and the meaning of ns, secret” nnd, woul ke twat Male syria al [KAR 159, ich has hen rie to mich speciation aboutamysery cult con ned with the goddess arin Asse This text as ginal lca ‘Tie See Sa NES 2 (DY 73-74 pp, a "ino ‘reson sly sy" yg tng sl Fabe Prop The ees ‘aml aco Device hn Nex feral aes a hua Peano: Peg of Spo Hed Chiagy, Oct 2731, S00 fe Aro Pann a Garner, an Saye: Ma ‘neat Beograd ett iam per Amen FOneme 2002215°43 LT saltin pre me by Ma. Ss 0 Beare Rowcrarztnsros by Erich Ebling an lat by A. eo Oppenein. Ane eon has been pated by Brigitte Menzel ® On the bass af ths text, Oppenei, Simo Prpola jon G: Wesenhol apd Ean Fah feore the exitence of a ‘mystery cl connected wh inarCppenbein geal) sugested ha sar ‘sumed go diferent roles im dus Hal "st a a center of a secret cult ‘socom, and second ars madnsn an intercessor wih the pds on be Ia of the saering wen wh carne hersaced symbol, led Moutband- tong, inorder to reach out evel tad the stot gods"? Ahr approach was opted by Sto Parpola, wh also paced thi text athe cone tent of smytery cl, Howeve, nd this eharaceration problematic or “1 There no tual desing on ination smart the Greek ys tery us th sides the ital sequence of puifemon, tation tbe fon of istration, and vio ebm Baye tec). (2) The Aaa terme naan pri, sere” a0 wel as thelr nya hat, hidden" rfer ter the cuneiform wrt sftem and Scrplogapi highly enue orhograpy or archaic format write” lexi knowledge, vinatory knowledge and medical nade, 35 wel {the Knowledge f the lesion pest (a sum, practeal knowledge ralogous to the Greck yon)" The variations ir apa, “knowledge likewise one's bar, "seereoftheestepcy wnt se ‘et of te scholars iia, “eee of the kang and mst Same ‘het eeret of Heaven and Earth were sed clophons to characterize ‘SE Boch Eing “Quon sur Kegs er abate Ral AAG 23 Gol #7 Aigo Opn anal of A Aaya Ral KAR 39)" ie 63) 230-65, 9) Brite Mena, Aris Tepe Suda Pol Series Mor 18 2 vl Rome: one ca ate, 1980), 27 1 ‘3 Fara apron ope, ero Goodie Ween. "Thought ‘on ao Raw ed See Le ira if of he ect Ne Bs Fp Pocned he ed enone yg arate Pray 3, TBpe ted Js Pen Puagn” Coen Ines ASC, 1980) Si ae Fras of Fpl prin Props (Wie te wa le assytssbe elguoa? WO 31200 3-49, 0339 ‘ppm, “Anzio a5 nya 261 Seber Cnc “bee thane gone luke ae 8-78 ‘St foveal te Ween “Thongs on Hotere Kaowedge 456-57 [5 fylebonger Gehan’ Rt S188 ts ont, Hens we Metin, 2388 “Sood Mariage andthe Transfer of sine Knowledge TL the tet tha were prt ofthis practical lnowledge® While ll es ar tes of scenic nowedge cetinlyeegured high rudtion and ror ‘ded deep insight no earl lnowedge and its stream of tition | the especie seolay there sno Bint ha hs nowedge was spied in trdero experiences spiual and myc encounter mith he divine. Ae tations of vslons audios, and estas as they may have occured inthe Context of prophecy, desebed especialy in te Ma lees, do not a= unt or ayer cul connected wit Bas. Whether piu n KAR 138 ‘eer o"nora” and "behavioral oiigation” as Oppenheim proposed, r= ans an open question. Oppenheim himself admit tha in“ other Contest doe pip dene the secrecy that surrounds a body of fale unpaid n some way eaclasivel (© a paricular group of worship- pes of «de® The ack of anyother attesatin of members of a rele [Bows group following specie secret tess hey dd ner n mystery cls | tances Gree howl econmeg thie sortf speculation based on ara ‘ogy eather then on teal information tstead, uggest ha the rt pr ‘etn AR 139 desgestes the sme body of hnowiedge a des nist the Kiuum oracle and that, consequeny, the etal draws the King Ino ‘ose commrniation with the sds. (@) in Mesopotamia, ligous lore, apart om dlinatory knowledge, served primary to repute the interac wih the gods inthe dl 2d Fev cl. Theslogiea ex, such s explanatory commentaries and god Its, express speculative thoughts about te word of the divine and at tempo ongeize the pantheon which, de to pllcl changes, as com stanly exposed wo new port, (@)Eacusvy of knowledge was rate among theciclesof the schol ars asit conveyed inthe Enndarant Legend, Yb hich the ang rep reves himset an the hinge beovecn the scholars and cute specialists Transteing the divine kapelede fo seeced members ofthe ancient elt ‘eles of Babylon, Given the key tle signed 19 Ue elaonsip be ‘wen lnznnyIsar and the king throughout Mesopoamin history, one 9 Seca as at ey “New ight on Sere Krag ato lone care? 24 621998 98-11 Oo. Oppeai, Arata ot A am ital 255, 1b Sm nnn Ment 29 wat, ualtancon boi vines a st fr ie Bg sem ‘beg om 24, al 199 Tiny Sout Ma Dd Stepan la Cor ‘fre Banas 10: Gongs Sy, 988), 181-98. n Beare Poxcnar2Laeres leptin son png te hg and hen a he yay (9) oats the mrs which wld he dea foc is or her pron asforaaon in Sumer and Syn alo snip vc ng hg iy fososasa whol ats avy ofthe es og maap magybes mons ingress knowage hess despa ‘accede ening hin cy ot soe ender rom Be pee. Specve of Asuna lipase whch faaes och eats ‘il clita and acting silts knowledge may be deed ‘education rer ton anon (6) Fin, ancient Nat Exerc exhib nag of onling ‘clos tetas or dening boundaries tthe ace conan athe thee my hon kaw 13, aeons heme sat tens owner oh si ‘ual ters thei et nthe Behe approach, om the ight a eg cb which stands in Goma he ssaed oe Cmettongoe Helge th ces, hich sin hoot of te ease hewn ‘ad: He ienes the th re kit hed ad ee prs sma ‘so the emer in ono he sacred kaze: Heb ela ‘she upon tearing tbl mee heute Dow! ithe Bet) i smn i opis i ine he va Hee sewed Ince na nbttcnsr ie plats aaron egg bala ‘ind sore the sted so (ad) pests hime {ibs fans lees the ones of esa anys tage etal sean ley ne yr od fore bar. Asti orchis Bight my Bur dee igh ond pro fry yu. Gund the wend and cof ent a reat Me laes The angie ses hin saying “Moy the heavenly tsa spa icy of you te Ast tah bg, a dre Lwighnes and prosperity w you Guard the word and secret of a Should outa out te word str, you shall ot eon if oul ot gust er sere, you stall a proaper Si sa gat our wo 10 Ses induction to Aniki rms and Ai econ ‘ochre estan (siden ato, 180, TNE {Safco 30° “ 203 Forthcoming gion so Gr

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