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Ningishzida (middle figure) bringing Adapa of Eridu to Anu (on throne at right)

Ningishzida was a Mesopotamian deity, worshiped in the city of Gishbanda which lay near Ur in the orchards of the Fertile Crescent.  It seems that he was originally a tree god (the name Ningishzida means “lord of the sacred/giving tree” in Sumerian, the first known written language), but he became associated with fertility, the underworld, and the healing force of nature. I wish I could tell you more about Ningishzida, but, remember how I mentioned Sumerian was the first known language?  Surviving texts concerning Ningishzida are ancient.  The texts were baked into clay tablets and these have become smashed and broken.  When translated they look like this (roll over the links along the left side for source identification and click any of the “GI” links for English translations). There is beauty, nature, the underworld, and magic.  There are serpents and lions and glowing portals, but the meaning is unclear (to say the least).

The “libation vase of Gudea”, dedicated to Ningishzida (21st century BC). the double helix depicts the deity.

Yet if the combination of fertility, a magical tree, the Fertile Crescent, and a serpent do not seem immediately familiar to you, perhaps you should peruse the book which comes free with the hotel room (you don’t even have to read very far).  Scholarly tradition asserts that the Pentateuch was written before or during the Babylonian exile of the 6th century. The author/authors seem to have used Mesopotamian sources for the portions which deal with creation and primeval history.

The Caduceus

Ningishzida is portrayed as either a serpent with the head of a man, or, more frequently, as a double-headed serpent coiled into a double helix.  It is believed that the Greeks also made use of this symbolism in their myth of the caduceus, the wand of Hermes/Mercury which is associates with theft, deception, and death (for Mercury was a psychopomp who led souls to the underworld with his staff).  Of course contemporary people are familiar with the double helix as well.  We know that DNA, the fundamental blueprint of life is latticed together on a double helix.  It is strange that the first use of this symbol is a mysterious Sumerian tree/snake god who apparently also appealed to Jewish scholars during the Babylonian captivity.

The concept of crowns—ceremonial headdresses which indicate leadership–is ancient.  If contemporary tribal society is any indication, the concept of providing kings, chiefs, and high priests with fancy hats to mark their status predates civilization.  But whether that is the case or not we conclusively know that the concept goes back to the very beginning of civilization because we have textual evidence, and, more importantly, we have magnificent physical evidence!  Here is the headdress of Puabi, an important noblewoman in the city of Ur, during the Ur’s First Dynasty (ca. 2600 BC).

The Headdress of Puabi (ca. 2600 BC, gold)

It is not clear whether Puabi was a queen or a high priestess: her title “nin” or “eresh” was applied to queens, high priestesses, and goddesses.  Perhaps the distinction was not meaningful to her Sumerian subjects.  Puabi is also known as Shubad in Sumerian (although evidence indicates that she was Akkadian/Semitic).  She lived at a time when Ur was one of the largest cities on earth. 

A picture of Puabi's crown/headdress as it was probably worn (i.e. over a thick wig)

The crown of Puabi was discovered by Sir Leonard Woolley in 1928 (when the great archeologist was half way through a 12 year series of excavations in Ur’s “Royal Cemetery”).  The tomb had never been discovered by looters and it contained a treasure trove of precious grave goods including a chariot, a variety of jewelry, a set of golden tableware, and the remains of two golden lyres.

A reconstruction of the lyre (made with original pieces) from the British Museum

Puabi did not merely take riches with her to the next world. Her tomb also contained the remains of several oxen and 26 human attendants (most likely sent along with the Nim by means of poison). Most of these attendants were discovered in a central chamber of the tomb structure (which Woolley colorfully, and aptly, called a “death pit”).  The queen was buried in state a sumptuous treasure chamber with only three other retainers.  The Oriental Institute website provides a more complete description of Puabi’s dead attendants:

Puabi’s death pit contained the remains of more than a dozen retainers, most of whom were women. The approach to the pit appeared to have been guarded like that of the king [whose looted grave was found nearby], in this case by five men with copper daggers. The vehicle here was a sled, pulled by two oxen, and accompanied by four grooms. Other attendants within Puabi’s pit included ten women, all wearing elaborate headdresses, positioned in two rows “facing” one another and accompanied by musical instruments

The Oriental Institute goes to pains to point out that human sacrifice and mass suicide remain speculative and that “scholars have failed to come to any consensus concerning the exact beliefs and practices behind the royal tombs at Ur.”  I am going to ignore those august words and rely on the (heavy) circumstantial evidence of all those extra corpses to say “human sacrifice”.

Woolley's Diagram of the Tomb of Puabi

Puabi herself was about 40 years old when she died and she only stood 1.5 meters (5 feet) tall.  Although she may have been tiny, the stature of her city-state was rapidly rising at the time.  Ur was located near the mouth of the Euphrates and its location allowed it to grow wealthy from trade.  At the time of Puabi, it was beginning to rival Uruk (its predecessor) and it had long eclipsed ancient Eridu, the first of the Mesopotamian city-states.

An artist's reconstruction of the city-state of Ur

Ye Olde Ferrebeekeeper Archives

July 2020