Gods and Immortality in Mesopotamian Belief
The gods are immortal, and man is dead, as the gods exist to live forever and control the destinies of existence, the world and man, and they are the main existence in the universe.Man is secondary on the surface of the earth, as a merged body and soul, and as a soul trapped underground after death.
The Mesopotamians divided the universe into three sections: the sky, which was considered the seat of the gods; the second section, the earth; and the third section, between the sky and the earth, which separated the sky and the earth, which was personified by the god Enlil, the lord of the air. The cuneiform texts state that the earth is divided into three sections:
The upper earth, on which humans' dwell, the middle earth, which is considered the seat of the god (Enki - Ea), and the lower earth, which is the underworld or the world of the dead.
The gods are mainly located in the sky, led by Anu (the sky god), who presides over the
The gods of the divine community, whose number exceeds a few thousand and are called (Igigi) and has a major authority over the community (Anunnaki), which are fifty gods who decide destinies and are based on the earth and control the major phenomena, including seven great gods who roam the earth. But they have earthly headquarters in temples and celestial headquarters in the planets.
Interestingly, Mesopotamian mythology does not refer to the existence of a heavenly paradise, but rather emphasizes the existence of seven heavens, perhaps referring to the locations of the seven planets.
each of which is located in one of the heavens.
As for the divine paradises on earth, they are two paradises, the first is (Dilmun), a land that lies far to the southeast of Mesopotamia in the Arabian Gulf, and it is mentioned in mythology as an ancient mythological deposit that reminds of a lost paradise and a golden age lived by man and therefore limited to the gods, in which the god Enki and his wife Ninhursag, the creators of man, lived.
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The second paradise on earth is Eden, which is identical to Dilmun
It is possible that the name came from the Sumerian word Edin meaning plain or easy
In addition to this general meaning, it appears from Sumerian texts from the era of the dawn of dynasties
Sumerian texts from the era of the dawn of the third dynasties around 2450 BC. Aden refers to the plain area south of the city of Umma and west of the city of Lagash, which was the cause of a long conflict between these two cities, as is clear in the Sumerian document that came to us.
(Sumerian document that came to us from Entemena , one of the princes of Lagash).
As for the underworld, which corresponds to hell, there are some gods who rule over it and are responsible for the spirits of the dead.
for the souls of the dead and an army of demons that they use to tighten their control over the lower world or cause disease and devastation in the upper world when they want to, and so on, the gods have everything, immortality, the universe and destinies, while man has death and the surface of the earth with conditions and only has to obey the gods.
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The Permanent Death of the Gods
In Mesopotamian mythology, the killing of the gods was a rare occurrence, and the killing of these gods was accompanied by two basic conditions: The first is that this killing takes place for the sake of a new creation of the universe, the gods or man, and the second is that the material of the bodies of these gods does not perish, but becomes the raw material of the universe, the new gods or man, which means that their soul dies and their body remains in a new entity.The Babylonian creation myth shows us the purpose of (the creation of the universe) from killing the old Hylic gods, where the god (Ea) kills his father the god (Abzu) and builds his house over his body where Ea becomes the god of water and Abzu the god of deep waters, and Ea lives with his wife (Damgalnuna) in this house and gives birth to their firstborn son the god (Marduk) who grows up and is crowned king of the gods and then kills the mother goddess (Tiamat) and makes from her body the sky, the earth, the terrain, the rivers and others.
Tiamat and the Enuma Elish: Monsters of Mesopotamia
Thus, it is clear that the bodies of the slain gods became the material for the creation of the new universe.
As for the purpose of the creation of man, the Babylonian creation myth refers us to the process of creating man from the blood of (Kingu) the punished god mixed with clay, and another myth mentions that the god Enlil, along with the god Enki and the goddess Mama, chose one of the small gods who protested or dissented to be slaughtered and mixed his flesh and blood with dust.
Another legend states that Enlil, by order of the Anunnaki gods entrusted with heaven and earth, slaughtered a number of gods from the gods of construction and labor of Nippur to create human beings. In general, we see that the gods die or are killed, but they do not disappear permanently, but remain in the elements of nature (the universe, the gods, and humans), as the purpose of their death is the emergence of a new, active offspring of the gods who rule over nature or create from the remains of the old gods or the creation of human beings.
of the old gods or the creation of humans who would in turn serve the gods and help them in their work.
In other words, the sacrifice of the gods was to serve the universe, nature, and immortality, not arbitrarily
The slain gods are transformed into something or someone else in nature, which does not mean their eternal demise.
As for the purpose of the creation of man, the Babylonian creation myth refers us to the process of creating man from the blood of (Kingu) the punished god mixed with clay, and another myth mentions that the god Enlil, along with the god Enki and the goddess Mama, chose one of the small gods who protested or dissented to be slaughtered and mixed his flesh and blood with dust.
Another legend states that Enlil, by order of the Anunnaki gods entrusted with heaven and earth, slaughtered a number of gods from the gods of construction and labor of Nippur to create human beings. In general, we see that the gods die or are killed, but they do not disappear permanently, but remain in the elements of nature (the universe, the gods, and humans), as the purpose of their death is the emergence of a new, active offspring of the gods who rule over nature or create from the remains of the old gods or the creation of human beings.
of the old gods or the creation of humans who would in turn serve the gods and help them in their work.
In other words, the sacrifice of the gods was to serve the universe, nature, and immortality, not arbitrarily
The slain gods are transformed into something or someone else in nature, which does not mean their eternal demise.
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The temporary death of the gods
Although the underworld is the realm of death, it is part of the universe created by the gods. Over which they must impose their rule and control, and there are views that the underworld is a later form of the world of the ancient dead and slain gods (such as Tiamat and Abzu) that have been transformed over time into evil agents of disease, catastrophe and even death.diseases, disasters, and even death, but the new gods must rule this world, or it will explode with death at any time.
The gods went to the underworld for different reasons and for different periods of time Therefore, the types of temporary death of the gods were divided according to these reasons and periods in the ancient Sumerian myth of the god Kur and his abduction of the goddess Ereshkigal, this god whose name means mountain, east or enemy, kidnaps the goddess Ereshkigal, sister of the goddess Inanna, from the upper world to the lower world, and this goddess stays there and then turns into a divine ruler over it, then she chooses a husband from the upper world (Nergal) and brings him down to the lower world to share the king of this world, and these are the only two gods who spend all their lives in the lower world as kings with a continuous line of their children and grandchildren who are gods of medicine and healing and accompanied by demons of the lower world. and healers, along with the demons of the underworld who cause disease and pestilence.
The offspring of the gods of the underworld become immune to disease and the relationship with man is restored. The upper gods give him life, strength, and labor, and the lower gods give him healing, which is a form of life and survival. The temporary death of the gods Nergal and Ereshkigal is a false death as they go there first kidnapped and then ruling and managing the underworld.
As for the temporary death the actual temporary death of the gods explains the ideology of nature's monthly, seasonal and annual cycles Others explain natural disasters.
The mythology of monthly natural cycles is exemplified in one of the oldest and most ancient myths Sumerian mythology (Enlil and Ninlil), which explains the monthly birth of the moon, where Enlil descends, followed by Ninlil. Enlil descends, followed by Ninlil, and carries in her womb the fetus of the moon (the god Nanna) and then bears two more gods
Enlil, Ninlil and the moon are released from the underworld, while the other two gods remain in the underworld
the other two gods remain in the underworld on the condition that at the end of each month the moon frequents the underworld to be freed three days after its descent into the underworld.
The myth that explains the annual cycle of nature and the four seasons is the myth of the descent of Inanna or Ishtar into the underworld followed by the descent of Dumuzi or Tammuz into the underworld.
Temporary death also explains some of nature's disasters, such as the myth of Irra and Marduk which refers to the abduction of old Marduk to the underworld and the disruption of the laws of nature This myth transfers its content to the Babylonian New Year's Day (Akitu), where it is to symbolize the turmoil at the end of a year, and Marduk's return represents a new beginning The return of Marduk represents a new beginning.
This abduction explains the occurrence of disasters and plagues and the return of normalcy There is another group of myths that do not involve the descent of gods into the underworld, but rather the emergence of lower beings and their clash with higher gods.
All these myths contain rich dramatic material that indicates that the permanent or temporary death of gods, their abduction, their descent into death, or their clash with death does not indicate a permanent characteristic of the gods, but rather a cosmic phenomenon.
The myths of the death of the gods are surprisingly consistent with the myths of their immortality to a strong mental structure that ancient Mesopotamian man represented in his view of the gods on the subject of death and immortality.
Written by H. Moses
References
- Kramer, Samuel Noah. History Begins at Sumer: Thirty-Nine Firsts in Recorded History. University of Pennsylvania Press, 1981.
- Jacobsen, Thorkild. The Treasures of Darkness: A History of Mesopotamian Religion. Yale University Press, 1976.
- Dalley, Stephanie. Myths from Mesopotamia: Creation, the Flood, Gilgamesh, and Others. Oxford University Press, 2000.
- Black, Jeremy, and Anthony Green. Gods, Demons and Symbols of Ancient Mesopotamia: An Illustrated Dictionary. British Museum Press, 1992.
- George, Andrew R. The Epic of Gilgamesh: A New Translation. Penguin Classics, 2003.
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