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Ninmug

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Ninmug
Goddess of artisanship and birth
Member of Šassūrātu
Major cult centerKisiga, Adab
Symbolgolden chisel, silver burin, obsidian knife
Genealogy
Consort
ChildrenLumma

Ninmug or Ninmuga[1] was a Mesopotamian goddess. She was associated with artisanship, especially with metalworking, as evidenced by her epithet tibira kalamma, "metalworker of the land." She could also be regarded as a goddess of birth and assistant of Ninmah, most likely because the fashioning of statues of deities and the birth of children could be described with the same terms in Sumerian texts. Her main cult centers were Kisiga, whose location remains uncertain, and Adab.

From the Old Babylonian period onward, the god Ishum (and by extension his counterpart Hendursaga) could be regarded as her husband. While no children are attributed to him in any known sources, Ninmug herself is addressed as the mother of the minor god Lumma in some sources. She was also associated with the underworld goddess Ereš'ugga based on similar writing of their names. While most researchers assume they were separate, it has also been proposed they were the same deity, and by extension that Ninmug could also be viewed as the wife of the sea god Lugalabba.

Character

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Ninmug was associated with artisanship and with birth.[2] Most likely both functions were interlinked, and Antoine Cavigneaux and Manfred Krebernik point out that the same terms could be used to refer to birth of children and fashioning of cult statues and statuettes.[3] She was particularly closely connected with metalworkers.[2] She was referred to as the "metalworker of the land" (Sumerian: tibira kalamma).[4] She could be described as wielding a variety of tools related to this trade, such as a golden chisel, a silver burin and an obsidian knife.[5] She was also associated with the investiture of kings, as attested in the myth Enki and the World Order.[6]

The name Ninmug could be written as dNIN.MUG or possibly dNIN.ZADIM,[7] though it has also bean argued Ninzadim was a separate deity associated exclusively with seal cutters.[8] Thorkild Jacobsen interpreted the name Ninmug as "lady vulva",[9] but it is now assumed that element mug refers to an unidentified cult utensil or building.[3] It is also attested in personal names, such as Mugsi (from Adab).[3]

It has been argued that in late periods Ninmug started to be viewed as a male deity.[10] However, as noted by Antoine Cavigneaux and Manfred Krebernik, it is not certain if the male deity Nin-MUG, who could be equated with Ea and who is conventionally assumed to be a god of bowyers, is simply a male form of Ninmug.[3] The reading of his name is uncertain and might instead be Ninzed or Ninzedim.[3]

Worship

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Ninmug is already attested in the Early Dynastic god list from Fara (Shuruppak), in which she precedes Ninšar.[7] There is evidence that she was actively worshiped in this city.[11] One of the Zame Hymns from Abu Salabikh from the same period associates her with Kisiga,[4] also known under the name Kissik. The precise location of this city is unknown, but it is agreed that it was located in southern Babylonia, possibly in the Sealand.[12] Texts from the first millennium BCE indicate it was close to Ur, Larsa, Uruk, Kullaba, Eridu and Nemed-Laguda.[13] Identification with Tell al-Lahm is sometimes proposed.[12] In other sources it could also be described as a cult center of Inanna and Dumuzi or of Lugal-irra and Meslamta-ea.[14]

Another major cult center of Ninmug was Adab, where at least before the Sargonic period she had her own temple.[15] The eleventh month in the local calendar was named after her,[15] as was a nearby canal.[16] A sanga priest and officials involved in the cult of this goddess are also attested in documents from this city.[16] In offering lists she appears after Ishkur or Nisaba.[16] Offerings to Ninmug are also mentioned in records from Umma, while in Lagash she had a sanga priest.[3]

In the Ur III and Old Babylonian periods, Ninmug could appear alongside her husband Ishum in cylinder seal inscriptions.[17] It has been argued she was a popular deity at the time.[17] References to her in personal letters are infrequent, though she nonetheless occurs comparably often as Ninsun or Ninkarrak.[18] Theophoric names invoking Ninmug are known, one example attested in sources from between Early Dynastic and Ur III times being Ur-Ninmug.[16]

Associations with other deities

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Ninmug's husband was Ishum, first attested in this role in the Old Babylonian period.[10] As in the case of other divine wives, such as Aya and Shala, Ninmug was invoked to intercede with her husband on behalf of worshipers.[19] Her intercessory role is attested in an Old Babylonian letter,[20] whose author addresses her because "Ishum will listen to what you say."[21] Hendursaga could be regarded as the husband of Ninmug too, but this was a secondary development based on the equation between him and Ishum.[10] It is possible that in the third millennium BCE, Hendursaga's wife was instead Dumuziabzu, the tutelary goddess of Kinunir (Kinirsha), a city in the state of Lagash, though in that period family relations between deities were often particularly fluid or uncertain.[22] While no children of Ishum are known from any sources,[23] Ninmug could be addressed as the mother of the god Lumma.[24] An Emesal text, possibly a lament for an unidentified dying god, mentions them both alongside goddesses such as Nintinugga, Ninisina, Ereš'ugga and Lisin.[24] Lumma was regarded as a guardian (udug) of Ekur, Enlil's temple in Nippur,[25] or as an underworld demon (gallû).[25] Gianni Marchesi describes him as "gendarme demon par excellence."[25] It is possible that he originally belonged to the pantheon of Kisiga.[1]

Lumma could also be associated with Ereš'ugga, whose name means "queen of the dead."[1] A second translation, proposed by Wilfred G. Lambert and based on variant spellings, is "mistress of the house of the dead."[26] Due to similarity between the names, she was sometimes confused with Ninmug.[1] Her name was written as NIN-ĝa'uga or NIN-ug-ga, with the NIN sign in this case read as either ereš or égi based on provided glosses.[27] The god list An = Anum equates her with Ninkarrak.[27] It is possible that the confusion between her and Ninmug is responsible for the equation between the latter and Meme in a double column edition of the Weidner god list.[4] According to An = Anum, Meme was an alternate name of Ninkarrak.[28] Ereš'ugga was the wife of Lugala'abba,[27] ("lord of the sea"), a god associated with both the sea and the underworld[29] who was worshiped in Nippur during the reign of Samsu-iluna.[26] An = Anum keeps Ninmug and Ereš'ugga apart, with the former appearing alongside Ishum and the latter alongside Lugala'abba.[8] However, Wilfred G. Lambert asserted that they should be considered two variant spellings of the name of a single deity, who could be viewed as the wife of both Ishum and Lugala'abba.[30]

In texts pertaining to the fashioning of divine statues, Ninmug could appear alongside other deities associated with crafts, such as Kusigbanda, Ninagala, Ninduluma and Ninkurra.[4]

An offering list from Umma from the Ur III period mentions a nameless sukkal (attendant deity) of Ninmug.[3]

Mythology

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In the myth Enki and Ninmah, Ninmug is one of the seven helpers of the eponymous goddess, described as goddesses of birth.[31] The other six members of this group are Ninimma, Shuzianna, Ninšar, Ninmada, Mumudu and Ninniginna.[32] It is assumed that Ninmug's role in this myth might be the reason why a single eršemma text equates her with Ninhursag, Dingirmah and Lisin.[4] Ninmah's helpers could be collectively called Šassūrātu.[33][34] This term was derived from šassūru, "womb," a Sumerian loanword in Akkadian.[35] In an Ugaritic god list, they were equated with Hurrian Hutena and Hutellura and local Kotharat.[35] The latter group is also known Mari, where they were known as Kûšarātum.[35] Their name is derived from the Semitic root kšr, "to be skilled."[35]

Ninmug also appears in the myth Enki and the World Order. When Inanna complains about not being assigned a domain, she mentions her alongside Aruru, Nanshe, Nisaba and Ninisina as goddesses who receives specific areas of influence from Enki.[36] Ninmug's appointment is stated to be the office of tibir kalamma.[9]

References

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  1. ^ a b c d Marchesi 2006, p. 59.
  2. ^ a b Asher-Greve & Westenholz 2013, p. 222.
  3. ^ a b c d e f g Cavigneaux & Krebernik 1998a, p. 473.
  4. ^ a b c d e Cavigneaux & Krebernik 1998a, p. 472.
  5. ^ Marchesi 2006, p. 44.
  6. ^ Marchesi 2006, p. 61.
  7. ^ a b Cavigneaux & Krebernik 1998a, p. 471.
  8. ^ a b Lambert 2013, p. 242.
  9. ^ a b Vanstiphout 1997, p. 126.
  10. ^ a b c Asher-Greve & Westenholz 2013, p. 55.
  11. ^ Asher-Greve & Westenholz 2013, p. 58.
  12. ^ a b Röllig 1980, p. 620.
  13. ^ Röllig 1980, p. 621.
  14. ^ Röllig 1980, pp. 620–621.
  15. ^ a b Such-Gutiérrez 2005, p. 27.
  16. ^ a b c d Such-Gutiérrez 2005, p. 28.
  17. ^ a b Weiershäuser 2010, p. 356.
  18. ^ Asher-Greve & Westenholz 2013, p. 251.
  19. ^ Asher-Greve & Westenholz 2013, p. 273.
  20. ^ Veenhof 2018, p. 87.
  21. ^ Veenhof 2018, pp. 57–58.
  22. ^ Asher-Greve & Westenholz 2013, p. 61.
  23. ^ Edzard 1980, p. 213.
  24. ^ a b Marchesi 2006, p. 45.
  25. ^ a b c Marchesi 2006, p. 58.
  26. ^ a b Lambert 2013, p. 244.
  27. ^ a b c Cavigneaux & Krebernik 1998, p. 361.
  28. ^ Krebernik 1997, p. 56.
  29. ^ Lambert 2013, pp. 240–241.
  30. ^ Lambert 2013, pp. 243–244.
  31. ^ Lambert 2013, p. 506.
  32. ^ Lambert 2013, p. 337.
  33. ^ Stol 2000, pp. 80–82.
  34. ^ Archi 2013, p. 19.
  35. ^ a b c d Archi 2013, p. 14.
  36. ^ Vanstiphout 1997, p. 118.

Bibliography

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  • Archi, Alfonso (2013). "The Anatolian Fate-Goddesses and their Different Traditions". Diversity and Standardization. De Gruyter. doi:10.1524/9783050057576.1.
  • Asher-Greve, Julia M.; Westenholz, Joan G. (2013). Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources (PDF). ISBN 978-3-7278-1738-0.
  • Cavigneaux, Antoine; Krebernik, Manfred (1998), "NIN-ĝa'uga", Reallexikon der Assyriologie (in German), retrieved 2022-05-13
  • Cavigneaux, Antoine; Krebernik, Manfred (1998a), "Nin-muga, Nin-zed, Nin-zadim?", Reallexikon der Assyriologie (in German), retrieved 2022-05-13
  • Edzard, Dietz-Otto (1980), "Išum", Reallexikon der Assyriologie (in German), retrieved 2022-05-13
  • Krebernik, Manfred (1997), "Meme(-šaga)", Reallexikon der Assyriologie (in German), retrieved 2022-05-13
  • Lambert, Wilfred G. (2013). Babylonian creation myths. Winona Lake, Indiana: Eisenbrauns. ISBN 978-1-57506-861-9. OCLC 861537250.
  • Marchesi, Gianni (2006). LUMMA in the onomasticon and literature of Ancient Mesopotamia. Padova: S.A.R.G.O.N. Ed. e Libr. ISBN 978-88-901286-4-6. OCLC 237144973.
  • Röllig, Wolfgang (1980), "Kisiga, Kissik", Reallexikon der Assyriologie (in German), retrieved 2022-05-13
  • Stol, Marten (2000). Birth in Babylonia and the Bible: Its Mediterranean Setting. Cuneiform Monographs. Brill Styx. ISBN 978-90-72371-89-8. Retrieved 2022-07-24.
  • Such-Gutiérrez, Marcos (2005). "Untersuchungen zum Pantheon von Adab im 3. Jt". Archiv für Orientforschung (in German). 51. Archiv für Orientforschung (AfO)/Institut für Orientalistik: 1–44. ISSN 0066-6440. JSTOR 41670228. Retrieved 2022-05-13.
  • Vanstiphout, Herman L. J. (1997). "Why did Enki Organize the World?". In Finkel, I. L.; Geller, M. J. (eds.). Sumerian Gods and their Representations. ISBN 978-90-56-93005-9.
  • Veenhof, Klaas R. (2018). "The Family God in Old Babylonian and Especially in Old Assyrian Sources". Revue d'assyriologie et d'archéologie orientale (112): 49–90. ISSN 0373-6032. Retrieved 2022-05-13.
  • Weiershäuser, Frauke (2010). "Weiser Išum, der du den Göttern vorangehst". Von Göttern und Menschen (in German). BRILL. pp. 351–376. doi:10.1163/9789004187474_019.
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