Ninib

“ If she is at times brought into close association with Asshur she is never regarded as his wife. She is not the consort of any god, but an independent goddess in her own right, standing alone, equal with Asshur and the dependant of no other divinity. But it was later only that she ranked with Asshur, and purely because of her military reputation.
Ninib as an Assyrian War-God
Such a deity as Ninib (another name for Nin-girsu, the god of Lagash) was certain to find favour among the Assyrians by virtue of those characteristics which would render him a valuable ally in war. ”

“ Jensen in his Kosmologie points out that Ninib represents the eastern sun and the morning sun. If this is so, it is strange to find a god representing the sun of morning in the status of a war-god. It is usually when the sun-god reaches the zenith of the heavens that he slays his thousands and his tens of thousands. As a variant of Nin-girsu he would of course be identified with Tammuz. His consort was Gula, to whom Assur-nazir-pal erected a sanctuary. ”

“ But other representations of her reveal Egyptian, Cypriote, and Hittite influences, and this goes to show that in all probability the great mother-goddess of Babylon and Asia Minor was compounded of various early types fused into one. To confine ourselves to those deities who are more closely connected with the Babylonian religion, we find the name of Ninib translated by the Canaanites as En-Mashti, and it has been thought that Ninib was a god of the West who had migrated to Babylonia. ”

“ The god Ninib, in his capacity as a god of agriculture, is called the 'product of Eshara.' [205] Pap-u, therefore, must be a god somewhat of the same character—a conclusion which is borne out by the description given of him as the protector of the boundary. He is probably one of the numerous forms of boundary gods that are met with among all nations. ”

“ Aruru washed her hands, took a bit of clay, cast it upon the earth, kneaded it and created Babani, the warrior, the exalted scion, the man of Ninib, whose whole body is covered with hair, whose tresses are as long as those of a woman; the locks of his hair bristle on his head like those on the corn-god; he is clad in a vestment like that of the god of the fields; he browses with the gazelles, he quenches his thirst with the beasts of the field, he sports with the beasts of the waters.” Frequent representations of Eabani are found upon the monuments ”

“ Moreover, Ninib and Marduk, as solar deities, symbolize the sun of spring, which brings about the revivification of nature. [Pg 577] The return of vegetation suggests the thought that Ninib and Marduk have filled with new life what appeared to be dead. The trees that seemed entirely dead blossom forth; the bare earth is covered with verdure. Similarly, the suffering individual stricken with disease could be awakened to new life. It is this 'restoration' which lies in the power of the gods, but once a man has been carried off to Aralû, no god can bring him back to this earth. ”

“ It is of course presupposed in the hymnal introductions that the gods desire and welcome the praise of men. The gods do praise one another. Enlil praised Ramman in the hymn to Ramman No. 2 which was discussed in the last chapter. Also Nusku praises Ninib in Ninib No. 4:
Nusku the lofty messenger of Bel in Ekur met him,
Unto Lord Ninib greeting he spoke:
Lord warlike art thou, perfect in understanding through thyself,
Ninib warlike art thou, perfect in understanding through thyself.
Thy dazzling brilliancy covers Bel’s house as a garment. ”

“ We must not be misled by an epithet bestowed upon several gods, Marduk, Ninib, and Gula, of 'the restorer of the dead to life,' into the belief that the dead could be brought back from Aralû. These epithets appear chiefly in incantations and hymns addressed to the gods for some specific purpose, such as deliverance of a sufferer from disease. The gods are appealed to against the demons, whose grasp means death. Ninib and Gula are viewed as gods of healing. ”

“ The gods of the planets were not arranged in a regular series like those of the triads, but the numbers attached to them expressed their proportionate influence on terrestrial affairs: to Ninib was assigned the same number as had been given to Bel, 50, to Merodach perhaps 25, to Ishtar 15, to Nergal 12, and to Nebo 10. ”

“ Ninib appears in a double capacity in the epithets bestowed on him, and in the hymns and incantations addressed to him. On the one hand he is the healing god who releases from sickness and the ban of the demons in general, and on the other he is the god of war and of the chase, armed with terrible weapons. It is not easy to reconcile these two phases, except on the assumption that he has absorbed in his person various minor solar deities, representing different phases of the sun, just as subsequently Shamash absorbed the attributes of practically all the minor sun-deities. ”

“ It will be noted that the temple of Ishtar of Akkad in the north of the Merkes Mound, though not actually built in, is approached on every side by private houses, though on its southern face the road is rather broader than elsewhere. Still more shut in were the temple of Ninib and the unidentified temple known as "Z," both of which lie in the mound Ishin-aswad. [185] Here trenches cut across the mound have uncovered the ruins of Babylonian houses in crude brick, the remains of different periods lying one above the other as in Merkes, and [Pg 85] they surround the temples on all sides. ”

“ Tukulti-Ninib records that his first campaign took place at the beginning of his sovereignty, in the first year of his reign, and it was directed against the tribes and peoples inhabiting the territory on the east of Assyria. Of the tribes which he overran and conquered on this occasion the most important was the Kuti, who probably dwelt in the districts to the east of the Lower Zâb. They were a turbulent race and they had already been conquered by Arik-dên-ilu and Adad-nirari I, but on neither occasion had they been completely subdued, and they had soon regained their independence. ”

“ Thus Tukulti-Ninib perished in the city he had built and beautified with the spoils of his campaigns, where he had looked forward to passing a peaceful and secure old age. Of the fate of the city itself we know little except that its site is marked to-day by a few mounds which rise slightly above the level of the surrounding desert. The king’s memorial tablet only has survived. For some 3,200 years it rested undisturbed in the foundations of the wall of unburnt brick, where it was buried by Tukulti-Ninib on the completion of the city wall. ”

“ Anu was worshipped in Uruk, Enlil-Bel reigned in Nipur, Eridu belonged to Ea, the lord of the waters. The moon-god, Sin, alone governed two large fiefs, Uru in the extreme south, and Harran towards the extreme north-west; Shamash had Larsam and one of the Sipparas for his dominion, and the other sun-gods were not less well provided for, Nergal possessing Kutha, Zamama having Kish, Ninib side by side with Bel reigning in Nipur, while Merodach ruled at Babylon. ”

“ For instance, Nergal and Ninib were the patrons of agriculture and protectors of the soil, Dumuzi was the ground in spring whose garment withered at the first approach of summer, Damkina was the leafy mould in union with fertilizing moisture, Esharra was the field whence sprang the crops, Ishtar was the clod which again grew green after the heat of the dog days and the winter frosts. ”

“ The campaign against Babylon was the most important one undertaken by Tukulti-Ninib, and its successful issue was the crowning point of his military career. The king relates that the great gods Ashur, Bel, and Shamash, and the goddess Ishtar, the queen of heaven and earth, marched at the head of his warriors when he set out upon the expedition. After crossing the border and penetrating into Babylonian territory he seems to have had some difficulty in forcing Bitiliashu, the Kassite king who then occupied the throne of Babylon, to a decisive engagement. ”

“ The sky-gods and the earth-gods had been more numerous at the outset than they were subsequently. We recognize as such Anu, the immovable firmament, and the ancient Bel, the lord of men and of the soil on which they live, and into whose bosom they return after, death; but there were others, who in historic times had partially or entirely lost their primitive character,—such as Nergal, Ninib, Dumuzi; or, among the goddesses, Damkina, Esharra, and even Ishtar herself, who, at the beginning of their existence, had represented only the earth, or one of its most striking aspects. ”

“ To Bel is given [Pg 162] the honor of having granted royal dignity to the king. Sin has given the king his princely glory; from Ninib, the king has received a powerful weapon; Ishtar fixes the battle array, while Shamash and Ramman hold themselves at the service of the king. With this list, however, we are far from having exhausted the pantheon as it had developed in the days of Hammurabi. From the inscriptions of his successors we are permitted to add the following: Nin-khar-sag, Nergal, and Lugal-mit-tu, furnished by Samsu-iluna; Shukamuna, by Agumkakrimi ”

“ King Kurigalzu (circa 1300 B.C.) once sent to the temple of Bel, among other articles of agate and lapis-lazuli, an inscribed votive cylinder of agate. Then we priests suddenly received the command to make for the statue of the god Ninib a pair of earrings of agate. We were in great dismay, since there was no agate as raw material at hand. ”

“ Whether the fall of Libit-Ishtar may be traced to such a cause or not, we now know that it was during the reigns of Ur-Ninib and Gungunum, at Nîsin and at Larsa respectively, that a West-Semitic Dynasty was established at Babylon. Northern Babylonia now fell under the political control of the invaders, and it is significant of the new direction of their advance that the only conflict connected in later tradition with the name of Sumu-abum, the founder of Babylon's independent line of rulers, was not with either of the dominant cities in Sumer, but with Assyria in the far north. ”

“ But we subsequently find him on friendly terms with Babylon, and allying himself with Nabû-shum-ishkun, or possibly with his successor, each monarch marrying the others daughter. [25] His son Tukulti-Ninib II. of Assyria, [Pg 260] profiting by the renewed sense of security from attack upon his southern border, began to make tentative efforts at expanding westwards into Mesopotamia. But it was reserved for Ashur-nasir-pal, his son, to cross the Euphrates and lead Assyrian armies once more into Syrian territory. ”

“ In addition to sending rain from heaven and causing streams to irrigate the plains, the Assyrian deity also sows the seed:
Over the land thou goest scattering seed.
—Ninib No. 5.
The work of the deities in nature as elsewhere need not always be done immediately, but can be accomplished by the spoken word. Assyrian and Hebrew hymns alike exalt the power of the divine word. The voice that speaks the word is a voice of thunder.
To him that rideth in the ancient heavens,
He uttereth his voice, a voice of strength.
—Psalm 68:34.
As the sound of Adad’s thunder thy voice is awe inspiring. ”

“ Budge-King, 173 ff.; Le Gac, 188 ff.] Calah wall, [Footnote: Budge-King, 177 ff.] Bulls, and Ninib inscriptions, [Footnote: Budge-King, 209 ff.] Variants are few, but are not without value in fixing the relative dates of the various recensions. For example, some of the Standard inscriptions, as well as the Ishtar and Mahir ones, insert a reference to "Mount Lebanon and the Great Sea" which would place them after 876, and this is confirmed by the reference to Liburna of Patina which occurs in the Annals and the Calah wall inscription. ”

“ Further, we have other slabs in which this Ninib hymn occurs as a separate composition, [Footnote: Slabs 27-30, Budge-King, 255 n.—Other invocations are the Bel altar at Kalhu, BM. 71, Budge-King 160; Strong, JRAS. 1891, 157; and the Ishtar lion BM. 96, II R. 66, 1; S. A. Strong, RP2, IV. 91 f.; dupl. Budge-King, 206 ff.] and this leads us to assume that it is not the original introduction. This is still further confirmed by the fact that we do find such a required invocation in the beginning of the Monolith inscription. Clearly, this is the original invocation. ”

“ That the Annals itself existed in several recensions is indicated by the fact that, while there are no less than at least seventeen different duplicates of Column I, [Footnote: Le Gac, Introd.] there are but seven of II and five of III; that there is one of II only [Footnote: Le Gac, iii.] and one of III; [Footnote: Ibid. 126 f.] and that there is still another, in at least three exemplars, in which parts of the Standard and Altar inscriptions are interpolated between the Ninib invocation and the main inscription. ”

“ A fierce tribe of desert wanderers, who murdered and pillaged in the name of their great God Assur, left Arabia and marched northward until they reached the slopes of the mountains. Then they turned eastward and along the banks of the Euphrates they built a city which they called Ninua, a name which has come down to us in the Greek form of Nineveh. At once these new-comers, who are generally known as the Assyrians, began a slow but terrible warfare upon all the other inhabitants of Mesopotamia. ”

“ Henceforward it was no longer the Babylonian army that protected Nineveh, but rather that of Nineveh which had to protect Babylon, and to encounter, almost every year, foes whom in former days it had met only at rare intervals, and then merely when it chose to intervene in their affairs. Where the Assyrian sovereigns had gained a kingdom for themselves and their posterity, Assyria itself found little else but fresh battle-fields and formidable adversaries, in the effort to overcome whom its energies were all but exhausted. ”