Scribd Logo
Upload

Welcome to Scribd!

  • 2000 5 Divine Ladies Fragments To Inana

    Uploaded by

    Utkan
    43 views35 pages

    Original Title

    2000_5_Divine_Ladies_Fragments_to_Inana

    Copyright

    © © All Rights Reserved

    Available Formats

    PDF or read online from Scribd

    Did you find this document useful?

    Is this content inappropriate?

    Report this Document

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    Download as pdf
    43 views35 pages

    2000 5 Divine Ladies Fragments To Inana

    Uploaded by

    Utkan

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    Download as pdf
    of 35
    ALL Pr ’ pea Ce ead Cored ad ered 7 Bahrant Lo ad Dead = ar a A STYX PUBLICATIONS » Five Divine Ladies: ‘Thoughts on Inana(k), tar, In(n)in(a), Annunitum, and Anat, and the Origin of the Title “Queen of Heaven”! Gebhard J. Selz This paper is concerned with ive of the most important deities inthe Syro-Mesopotarian region, Each of these goddesses deserves an extended treatment of her own, but that is far beyond the scope of a short article. Therefore, I have concentrated on the following points: a) It should be regarded as certain that from proto-historical times Inana(k) was conceived of as a female Venus deity. This is put beyond any reasonable doubt by the interpretation of her name as “Lady of Heaven” or “Queen of Heaven”, b) In earthly matters, her responsibility was (o ensure the fertility of the land. This is proven by ter strong connections with the Uruk staple economies and her alleged role in the so-called “Sacred Marriage”. c) Already in proto-history, the Semitic Venus deity was perceived as bi-partite, the male and female aspects attributed to her appearance as the morning star and the evening star. d) With very few exceptions, only one (female) Venus deity survived in Mesopotamia. She was revered under the name of Inana(k) and, beginning with the Old Akkadian period, as AStar or Star. €) Btar, the foremost Akkadian goddess, ‘merged with the early Sumerian Inana(k). Shortly thereafter, any clear differentiation between their original concepts was lost. f) The deity In(n)in(a) is also of Semitic origin, most probably a deity of war. The resemblance of thei names, as well as the conceptual similarity as deities of war furthered the confusion between her and inana(k)- Star. g) Annunitum, earlier merely the epithet of a female war-goddess presumably of west Semitic origin, became more and more the object of independent veneration. ‘Thus, Annunitum developed from a nomen appellativum to a niomen proprivm. In the cuneiform sources, the epithet was originally used to emphasize [star's war-like aspect. hh) By the meaning of her name and by context itis ascertained that the name of the goddess Aninais merely a (grammatical) variation ofthe name of An(a The “west-Semitic” ‘Anat, with the question of her etymology yet unsolved, shows striking similarities not only to Attart(e)-Ktar), but also to Inana(k)-In(n)in-An(a)unitur. j) Finally, at the end ofthis paper, an attempt is made to give a tentative answer as to why this type of goddess enjoyed such an overwhelming popularity in the ancient worl, ‘The children gather wood, and the fathers kindle the fire, and the women knead the dough, to make cakes to the queen of heaven, and to pour out drink offerings unto other gods. Jen 7:18 NIN I Gebhard J. Selz “The present contribution was obviously generated by the periodicals title: NIN — AJJoumel of Gender Suies? Vowever, when the editors chose this Ws they clearly eee cha to deal just with worldly and divine women. There can be Title doubt PE innef the traditional history of events, the Ereignisgeschlchte, has comme © sea Mistery has a much broader scope than the res gestae of great me) It the sphere ecology or religion. the female abways played an important role i) We ancient Neat Sei eich dealing with the role of wornen begins and ends with ve 94 Sumerian foddess Tnana(k)" from Uruk ard with her Akkadian counter the Semitic Istar. It Beh studs ofthese and of some funtionally related goddesses hat my following remarks attempt a small contribution, Inana(k) raat search on the textual materials from the Uruk LVL periods Szarzysis ‘goed convincingly thatthe goddess Inana(k) was denied ‘with the planet Venus 28 arly as Uruk IVIL? This follows from hier reconstruction ofthe various cults attested in spat es, particulary from her distinguishing separate cults for an "Sven Tana” and ars mornin nana”. She gives the rather evident explanation that these Save refertothe different appearances of Venus asthe evening® and as the moming: star This observation has important eonsequences for our analysis ofthe name of Inana( ‘Th. Jacobsen’s old etymological explanation as “nin-ana.ak “Lady of the date clusters” of seems difficult to sort Consequently there i ile doubt that the name is corret!y explained as *nin- sa ady of Heaven” or "Queen of Heaven"? With tis not ony dhe O18 ‘Sumerian sortings NIN AN.INANA,' but even the later serial mistake rin-nannat is much easier Wreaplain, Additional suppor is given by my reading of the vie eesti BiMes 3. Sinan nana in-arsna “For Inana(k), the Mistress of Heaven” Goi 1995: 147). Leia snmely. our sources say next nothingas tohow the Venus aspect of Tnana(k) was Hkod to her funetions as goddess of eros, love, and fetlty!* Howett & ‘would ae hat Insta(k) had such features already in the early stages of proto-history.”> For ea to rely on iconographic rather than textual evidence, Most scholars would aretha the representations on the Uruk vases — there must HW ‘been two pieces" 28re% peut the economical and ideological situation ofthat time. The vanes We especially Fmportant for any reconstruction of beliefs related to Ina) TNE the Uruk period. aa era rather well-preserved piece shows three main registers, sepals from cach other by broad unsculptured bands (Fig. 1)" The lower regi if subdivided by woman’ and hm “gi” “Anat = like “Attar — “it may merely reflect the typing of the goddess as a young sharriageable gt (!author’semphasis) As such she would be the objec of sexual desir, bur since in early nomadic society the young woman egged on the young warriors it tate with praise and aunts, she could also be seen asthe personification ofthe rage of battle” "© There is no trace of “Anat or ‘AStarte’s motherliness in the Syro-Canaanite "Any such features would have been projected — mainly onto “Anat — by seersereasing ayneretism with the goddess Asherah. S.A. Wiggins) exhaustive 1995 an tment shows that the latter was indeed an archetypal mother goddess." It was only area ieapurse of increasing syncretism that these features were in part transferred 0 “Anat ‘Sa the other hand, ‘Anat — similar to ‘AStante and Qdf (Qudeset) —— apparently had the function of “mistress of animals”. She arranges the growth of the herds and ae te hem in giving bie. This is obviously related to her rote as hontess. and thos evokes the similar traits of the Greek goddess Artemis, Of particular interest here is ‘Anat’ “apparent androgynous character”."" Thus she displays a possible resemblance to Istar/AStar(te), as discussed by B. Groneberg 1986, Similar synoretistic tendencies wre attested in the now lost Winchester College relief (Fig, 3). The accompanying Feroslyphie inscription is perplexing; one deity is depicted, but the inscription ofers these nages: Qadeset (Qudsu) (“The Holy One"), “AStart, and “Anat. This trad is Undoubtedly a result of contemporary syncretistic speculation. I shall note here merely passant that the (depiction ofa) snake implies thatthe goddess would have ad role {in magic; cf. the study of D.R. West (1995:1331). Tresome respects, the conventional picture of ‘Anat needs modification. Recent, 44, Lenis (1996: LT5f1, pointed out that the previous reading of the opening line in ITU 196 (e RS. 22.25) is incorreet. This was already presumed by M. Dietrich, ©. Karete, and M, Sanmartin.®? Collations have proved that the usual reading ‘nt of the ft line, based on Virolleauc's editio princeps in 1938, is indeed wrong, It follows aes ener of what has been written about ‘Anat, eg. her supposed “cannibalism”, is unfounded. However, Ch, Lewis the clear “nn of the now established text poses nov problems [personaly find G del Olmo Lete’s solution, offered prior these cotaions either convincing, He understands the whole text as “a Ugartic spell against the “evi oye Feyptan sources, especially under Ramses If, which attest to “Anat asa wel-nurse land cov are obviously influenced by syncretistic fusion with the Egyptian Hathor and 1a Tp our discussion the famous votive stela of an Egyptian offical found in Beth Shean is of some importance, The inscription calls “Anat “Queen of Heaven, Mistress spel the Gods" However, in contrast tothe other four goddesses, we have no hint of “Anat being an astral deity; ef. Wyatt (1995b: 5850. ‘We have briefly mentioned that In(a)in and IStar/AStar had a connection with lions and mountains, a subject on which one could dwell much longer, Kt deserves to be So ———————— Gebhart J. Selz co] mentioned that the Ugaritic ‘Anat and ‘Attart are also associated with lions and even mountains. According to Ugaritic mythological texts, they reside on the (mythologi- ca) mountain *nbb."? We may finally recall, as I have sketched above, that certain Scholars analyse the name of the Syro-Mesopotamizn goddess Atargatis as a compound name, containing the names of ‘trd) and ‘nz. Some Cypriot inscriptions in Greek and Phoenician even equate the oriental ‘Anat with the Greek Athena, which is clearly an indication of the high esteem ‘Anat enjoyed at the time." Conclusion ‘Over time, Mesopotamian theologians developed an expanding pantheon by creating family ties between individual gods. Originally independent deities were coupled in “theological” marriages, and other gods were associated with these couples wnt) & group of gods resembled an aristocratic human family. Reyal famiies in paricuay Sppeared to have provided the model for these divine families. The case of Lnana(4) eeomewhat different: we can trace her ambivalent character to the beginning of the third millenniutn, Her bi-polavity is founded on a natural phenomenon: the planet Vents as morning and as evening catly appears twice in its course, once in the east, once in the wes and star Our evidence bears this out: Inana(k)(-Istar) was conceived of as one divine entity. and able to embody different, even opposing aspects. A few lines from the hymn in eis ja-guee-ra, inthe translation of A.W. Sjoberg (1975: 1884), wil serve as an example: ance acies 114: Without you no destiny at all is determined, no clever counsel is granted ying favour ers 115: ‘To run, to escape, to quiet and to pacify are yours, Inana(k), ad is erely 119: To destroy, to build up, to tear out and to settle are yours, Inana(k) role 120: To tum a man into a woman and a woman into a man are yours, Inana(k) 121: Desirability, libido, to have goods and property are yours, Inana(k) ontly, 122. Gain, profit, great gaining and to become more rich are yours, Inana(k) nein 123. Business, great winning, financial loss, deficit are yours, Inana(k) h, 0. if the 140: To interchange the brute and strong and the weak and powerless are yours, ows, Inanack) 141: Tointerchange the heights and valleys and the... andthe plains(2) are yours, Inana¢k) 155: To reduce, to make great, to make low, to make broad to ... (and) 10 give lavish supply are yours, Inana(k) nurse 156: To bestow the divine and great garza and the royal garza are yours, Inana(k) srand 137: Slander, untruthful words, abuse, to speak inimical (words) (and) to add Beth hostile words are yours, Inana(k). stress ‘Although there exist a numberof later hymnic texts which attribute various functions to-one deity in similar ways. These passage contain more than just stylistic variations by lions tising contrasting analogies for symmetrical reasons." Inana(k) seems to be responsible tobe for all imaginable human affaits In this espect, I would even like to speak ofthe earliest 8 monolatrous tendencies attested 80 f The famous line 120 just quoted Gebiuard J. Sele far in the ancient Near East.” ‘elates to Inana(k) in an even more direct way. The “Aken version seas zkdram ana sist sinni ama kim trim Kingna To ‘On turn a man into @ wornan and a woman into a man is yours, Bt ‘On this much disputed statement M. Malul, (1992: 53-55), undertook some interest research, In the context of a broader based study, ihe discussed a number of curses which threaten the ire far with various Kinds of “effeminization”. Subsequently, the states thy one finds, ee 20 of Inin-fagura not just an allusion to “merely transvestite actors" changing the roles of me sexual deficiencies and preferences”. “an example fora hermencutic circularity if one ties this Itisrather superficial and eve arguinent to Inana(k)-Hitar's alleged “The curses Malul treated reflect fear and awe in the face of the powers id before, one suspects — definite proof is not av polarity of Tnana(K) from time immemorial that corresponds tothe sexuality. As Thave the perception the bi vind women in certain cult ceremonies,” but also to “people with clear ” 1 androgynous of even hermaphrodite character."* tnana(k) over lable — that itis ee divison of humankind into female and male." Being in charge of both se ly ‘even occasionally change her ex, af ind thus she might be pictured as an hermaphrodite Se eesly Old Babylonian reference to®nin-siy-an-na asa male deity (in whieh she is {Called lugal is hardly a basis fora theory of cher earl) hermaphroditism 96 Be that as it tray, Inana(k) Ita, and other related deities, according to the vast majority of sources, remain goddesses. natty, we rexur to the “Queen of Heaven”. It is a well-known fact that her cult tasted well nto Cluistian times. That the veneration of the Virgin Mary has its 100 tas ed cults well established (Houtman 1995: 1281). C, Houtman mentions Ne tajuation Tsaae of Antioch made between the Dea Syria and Kaukdia, “the (female) Hee ere one finds some proof thatthe millennia-old features of Inana(k) af still alive, at least to some extent. If on 1¢ looks at the evidence I have assembled here, one ard however, be very careful nt to blur the concept ofthe various Venus deities 29 ‘easily with the comp Caan cr has noted that “in late theological texts these goddesses do merge with at One has the impression that all of idea ofthe so-called mother goddesses.” For Mesopotari ‘our five goddesses do somehow display a female- tnale polarity. Probably all were perceived as goddesses of eros and sexuality." Those male polarity Memes deaplay a particular affinity for ate and strife. tn the case of tn(myin and “Anat, ther perception as epiphanies ofthe Venus star remsins 1 bs oe Nevertheless, the sources indicate that all five goddesses contributed to the concept of the "Queen of Heaven", which, however modified, is still alive in contemporat) religion, “The question remains why the “Queens of Heaven” enjoyed such a vast poplar ‘Their original feature is sometimes obscure, and, as stated above, is not even beyond seer the all of them originated as astral deities. By way of explanation, B. Groneberg (4986: 45) made a rather importa (rnportant because her most salient aspect was ar that of a mothergoddes: added] it point: “(vc. Inana(k)-Itar) perhaps remained s0 2" [Emphasis Takeda goddess of such overwhelming sexual prowess, who excels in bale and strife and who probably also controlled animal fertility, was a more enthralling conceit ee te maignn mater of old." That might pay be due (othe fact that soviet) Nad Decoane increasingly complex, that states had expanded, and that the economy was n9 ult ity, ond erg sis and ept rad no Gebhard 4. Set: 39 onger run on a household scale. Beyond that, I suspect that it was her bi-polarity, her ambivalence, the fact that she encompassed contradictions and reconciled opposites, that appealed 10 so many people. Given the background of an ideology which tended to interpret oppositions"*" as two halves of one great whole, the impact of such a concept becomes understandable." Last, but not least, the idea of a “Queen of Heaven” provided comfort and consolation ina world where heavenly and earthly governments were strict, remote, and frequently oppressive Notes 1 The author gratefully acknowledges the help of Professor M.A, Brandes, who was aby willing 10 diseass my arguments | also wish to mention the suppot of Th. Albers, T, Breckwokl, M. Stout ‘Whiting and especially, A Green sn making corrections to this atc Some scholars cbjected tothe word Indies” ed inthis contiutin's tile, ANer several discussions ‘with other English speaking persons inching ferinss, | decided against a change. Afterall i many Contexts, the translation of Sumerian nin is generally “lady”, The original version ofthis article was finished in autumn 1996 therefore the use Of more recent material 1s somewhat eclectic. OF speci! Jneest for the present arguments are Parpols 1997, from which I eared of Haris 1991, which had overlooked 2 Tam aot fully convinced thatthe “til” in was originally related to gender. The use of nin in the names ‘of male gods, such as Nin-azu, Nin-agal, Ni-data), Nin-Girsuh), Nit-ibida, Nin-zadim, Nina, Ge, was usualy taken ether asa sigh of achange in gender or ofan orginal bisexuality ofthese dees {Groveberg 1986: 27), However, seems by no means excluded that, with respect to gende.the ile rin tras originally neutral and thus in certain cases might have been confounded with the similar souncing ‘on though they certainly were diferent words. By way of explanation, I would like to mention such fgod-names as In-Suinak:Thdafr, and perhaps even the supposed tle min (sce below) where the lege inital ii egulry dropped. Te fact that from Sargon times onwards the ile on ay also designate a female's office cg the enpriestes, may be duet a coneepaua change inthe priestly ofc. Yo not think tha the alleged original gender-neutral usage of nin or the fac that the Sumerian language ‘doesnot grunmiclly distinguish he Sexes canbe taker a arguments forthe existence of a pre-gender Society in prebisoryef- also below nn. 116,135, (42 FRrthormore, itis known that some language, ike Sumerian, donot know of grammatical clasfice tions by gence. Though te very publication ofthis jouralisa sign of the importance airibted to gender Suis in cuca rexeach, one could take this fact a a warning against embedding and even pressing All observations into a male/female opposition. Otherwise there are Asks thatthe necessary rescarch ‘wll encounter pitfalls siniia 1 those of Jakob Griaun and his notions ofthe origins of grammatical {(do-Buropead) gender; cf, Cassirer, 1953: 273 3 For reasons elucidated inthe following paragraphs {prefer this transliteration t the commonly used Inara. 4 See Szarzyiska 1993 and her contribution to his volume. His worth remarking that Heimpel 1982: 62 ‘sing only argument rom te history of religion, had already stated that Inana(k) was identical with "Whe ‘evening tar and the moming star before the ise, or togeber with te ise of anthropomorphic dis in Babylonia” '5 That meas that SINANA.UD, read Srana-bid by Szarzyiska (cf bid = nub sud = ts), snd Sinano-sig (0g orginally meaning “low, humble, deep”) refer tothe positon of the sun; ef. also fish = kayo w iia “in the morning andi te evening” (SL, 39:812) ‘Weilznown isthe deseipion of toanak) a5 morning and evening star in te Ldn Dagen yr SRT 1 (Gee Reisman 197%: 185-202), of which Jacobsen 1987: 110-124 gives a beautiful wansation. «6 hus, this feature of the goddess extends over thousands of years: ef. SBHY no. 53+ RS. 381, (= M, Coben 1981: 131-135 Eefemma no. 342. lines 19-20) gagoran-na anna AN.USAN natin fi até Flat emitan ana | gasar-arvnn aro uy ebi-mée rar (al eee: ana-ku "You are (Akadion Tam) lnana(k-)ABtar, the goddess of sk, You are (Akkadian tam) (Inana)-Iar, the goddess of {que (For ihe Akkadian msinlerreaton of the tex, see M. Cohed 198 for reading Aft instead of fy dar see Laren 1985.4, 536-537 with n.24, 7 Jacobsen 19 70:27 idem 1957 108 a. 3: iden 1963: 475-46 n. 6, Already in the most ancient, O18 ‘Sumerian texts, which tts toa ial Consonant, we fn the name ofthe goddess ending with aI The Emesal Sga¢an ana proves the name to be a genitive constuction. 40 Gebhard J. Sets 4 Sees, towever, Abnich 1995: 847 (f, Ree pp. 23-27), For Wars asian with he dete palm inowever, note Parpota 1997: xiv and 2e¥ 0, 133 9 NERS ne Pare ens erecta Wilcke 1976-80: 75, pons 0 ee pos Of 8 A8 tn fs Fa ca, bc Gan = sin Aga (18 (for he 0 US ON merci tO a gpnorcal scion of Inana() inthe ings yee TCL 1S oe Ce avon sopisict anderen afi: ara summa ange WAR SY S21 Soe ee ea nlc drm Tranatk Tat, wo vers in ik he ding he das Te ne od, nenms ony fo eal hati was Jace wal wo Wee Alou ofr reo poming and evening star nana war called "qoen of Meneame aoe aes hat: We far nota following the la Table of Aon ON ca re precel the name cran-anna that conveys the asl aspect oe dS rN ih a atin Therefore A sess quite ces a Tama) sin et w ouyr of thee ucen of Heaven se bi Delor 19820: sp 119 Fea Gest ida. 10s) ncusing Ina’ Well-known le mo an. BS ‘Ne may ad te Gerber den Hie This however, early deve tom Me ENE SS en rae mal pratt hie odo with an vigil uncon rag, Reloring nae aay of Get £90, same dat the ceed oa seperated soap PT © the import lyons ght eer the cone of eae) eases al canaclans A x soc oon ns boa Sense mega hen ay us ean We Ua neat > 3 dest sin of te king contin sresis by ol a, of couse bese (oli aoe eal ole Yason: te Url 1 and Ur parade of bie to Sse Whicke 1976-30: 75; Sez 1995: 147 with 61) 17 See Wilcke toTe-: 75 with reference to UEP | 0. 40:1 1 ce Wicks arn ie Ura woes clay ermonsteat the goes geaonship wih a0 There te sores ates! to naa having divine culsen ara rpm Urinal a arma oi. ag 90: 16-104 Sad ian doe ara Fon Say dn tom at (i teloved ei of) ant” Stinson 8:14 Sheven 9:4; Stag. ET Fd ee 85) ven the OF tar reserves sch maternal fears whist she neve sora | ‘ere a sae sonse Or soaces dit anata) pedomsantly 4 Yoo) “mother goes ol and beicose goadens fetres aed ikewse other Semi aos SRS Recor 1993-97: 515, and se ny this rice wb “Anat rer Ker he erbag, rahe of the mater O05 ype wore sional a Woe ah Fe a woman theater Baba" inthe Babatyron CT 36,3917, 10. Ths proves ia ean ot dcermine the character ofa deity purcly from epithe ae cing a eal cmoter goasess ee the note above. Ia Sunes Nin Barkan, {ven Ni-sunta) had this function, ora list ofthe nares ofthe various ven Ninn) a I eben 1993-97:51 3) An Uae "noberpen wasannarety et Feary chowm nth large viny by Wigin 996 73.9. aso Heid wae aber) i iat 1990. 582 39 forte various wring of ena ofA “Ades Hest 1996 14 This fact regulary over rooked, atough in glyptie at alvays to vases are represented. From the ‘This fet is egal pment of the upper cept is prescrved, which never ss indices Se ee ons vse wee probuby Henin This second pics. VA S792, wes Dror rsoresentatons on PO inich 1936: 17 wih ate 4s, Without brit these (wo wake Oat BYES 2a en ie eat ceremonis represented on Urvk singer sels: cf etic 1936 Pes ‘rd and 18; Brandes 1986: 53. 1 ane ars apc rather of four bands thus taking into account he ley earale of oe an om hat wih he ted lock, This might be important no a ey lowest sp Wik Pn tread foundations of the Ur econony, agriculture and animal asbaers re cyindr seals cny the broader separation bands ofthese vases re indies (Se TH), however, favours the present description. 16 Rae rem deseiton nthe peliation by Hench 1936: 16, Scena Ber Cro ring iflcnoed at became aratv™, “emulating wing” using fort 106, ace rachel postion of sigs, tick syste oe an ection” a Bue PH oF mnpasiie. mack Besseat 1996: 318): ref courtesy A. Green. Fan eastside (939-41: 37-38, proposed to err ets and dates a sols ran ren aah) and Dur. But despite Jacobsen’ ee) propositions fora smping dive a racking, acabien 1970: 375-376, wi Ds gerar = aura (PAS 8 9-12 ‘ows 5)yand tig acl above. 1 ea er 198 95, wha argcs"that he chai symbol of anna depict seas ea aa See now Stink cay aso fers to Ina: he ose, ich somehow was comect wi sl Hoo. well 987: 187 ya ctihe ss for afer ing to ted t0 e's ial leand stark Siti pany amca ‘eal shat aus ‘ara iamite nase am the mathe afro played Plates of the ould dandy (ern linear ‘it foe for the snption 0.12 sand” sawith » 1 B By 2s v Gebhard J. Selz 4 ape sig for ashe wel DIOR ign, SI 1922 Deimet proposed their common aging She Myo INT TEE mel Deacon 1 that the rose ik ch nom Moor Cor they comin of ESN Srecpte the implications for Re Pk ne Uruk pigs te ae A eas Jcobsen 1975: 654" Joe ne scene the presentation of wedding Mei a) by Duman) Aan pe sual af the so-called "Sacred na er Res 1982 (wth ferences: tg payed te ole ofthe pods Mariage ove and the answer igh YAP i HSL rae Cooper 193. Howes at rising rsd 24 ted ona grey smc cn “gabe. 1am convinced that As gy cde Sumerian symbiom i 96a 1 ndantiiransposed ino appcopsiane ait see fre nde cain cui onaons 2 PSS i be nana eather than HOST represent bet eprsent shed by Heidescch 1933: 200 Pe ‘onhmane 1975: Fig, 126). with 9-224 Cine al mat pocesof ment groupe aun Fe, "a uph ecnaries later. me MAY rar nen ar tested a moNE SHEN eAerings ad thos are usually served ae Maing goss of the various antics. fe ne a gh cin root ea ater convineing interpretation Se Beans vats ae ink 10 the scene CEINERS se gmat), wold folio that she tat the te rect Tate andthe Hon was sendy SOG this erly pet ine pgs 316E ated that nana) a Bar the oie Ae odka, the Ugarte “Anat and the Syian {igure appear in connection with "bull gar angen camer ofthe problem of he “Saeed Me «see Renger 1975: 251K: How also ra ss and J. Wesel 1995, OF tie, mrs ihe present context 1s Romer’s 1982: Coane oy aise briefly discusses the Upantic evidenes Stat we ewe a lle account of ecco politics backgrounds Ilan 6 and 19ST: 18-109 TO spr context iis intresting that Cr acc ration pois whe comesion cS Et ipaiintation ofthe (ood sues, ae ere ext Sulit) Z which Kramer 1969 abe ea and Sulgi A Sumerian Fertility Sone Se at eve tt iene comag gg rer oP isons he pitoral represe nator Tos at ae. Ci. frher van Boren 1935: 327% oft Uk cet) reference ls hee 1 FT Ane Sulgi(-ymn TLH 2.2 (ven Dik Fo ey 96 37 where Selg ae "oat Lakin order to psent ere tose isangsw narxh) who, after (T2008) miei then, igs itu hyn ase oF ihe A. x Bitton, se Dreckwoll V T to late text KAR 144 £5 when ree oe epar with ar (2d mar eer ery oi ration ofthe Cine Dine parting ere gods were dere, pata = i ove (ior food)” as noted in CAD G no BA sly of secondary importance wheter te Soren cccne” efers primarily wo the consenpiailie Ue only of pote cnet oft eresensbens one "Jac poinstothe Urak aple economies, rowwithsianding it eco ue Toundesstand “economy” 268 MNT) peels waiter tat has nothing soxwihtndi oser cone ne Wee oT aight seriously spoil ourchances So with i 3 ein cue. Terese RY SAS the aot ofthe en consisted ofthe {eligi anaeconomic np and wenn a ig religous aden ence ago aout fncion of

    You might also like