The Pagan Heart Seasonal Festivals

April 2005 Issue

Akitu and the Festival of Inanna By Anne S.     The 12th of April marks the start of the month of Nissannu in the Mesopotamian calendar. It also marks the start of the new year, and the festival of Akitu. This eleven day extravaganza celebrates not only the New Year and the god Marduk, but also the rebirth/resurrection of Tammuz, the Shepherd God, and the Great Sacred Marriage of Tammuz and Inanna, Queen of the Heavens. At the same time we also have the Unaam, or New Moon Observance, the first of three lunar days that together make up the Essesu Festival each month. So, the first day of Nissannu is a very sacred and busy one! The Akitu is the dominant topic of this article, but I would like to briefly explore the Unaam and what significance it holds - afterall, this is added into the mix of energies. The knowledge we have of this festival is contained in the Atrahasis myth, ancient Sumerian tale recounting the creation of humanity (relevant section quoted at right). Since the Mesopotamian month is a lunar one, starting on the day when the first sliver of the new moon is descernible, the first, seventh, and fifteenth days equate to the New Moon, the First Quarter, and the Full Moon. There are later documents from various parts of Mesopotamia that confirm the importance of these three days (referred to as the Essesu). The minimal observance is a ritual immersion to cleanse the body and soul. However, it was preferred that the people should visit local temples and make offerings. The priests tended the cult statues, made sacrifices and offerings, performed rituals, prayers, and songs. A meal was served to the statues, and then their fingers cleansed in a bowl of water. The meal was then sent to the king - conferring some of the god's sacred blessing upon him. The water, now sacred, was used to sanctify and bless the king and the priests by being sprinkled over them. This section of Atrahasis depicts the intimate and eternal relationship of the gods to their creation - humanity. "Etemmu", the word translated as ghost, also means soul. The slain god gave his soul to humanity that the clay might live and breathe. The beating of the heart, the drumbeat heard forever after, is our tangible reminder of what we carry - divinity within ourselves. The ritual observance of the Essesu is not simply to wash away the stain of the murdered god - he died that we might live - it is also to celebrate our connection with the gods, and the eternal nature of creation - life leads to death leads to life. With this is the realisation that while fleshly life is mortal, the soul, being divine in nature, will live eternally. This, then, is the constant reminder of the Essesu. The Unaam, the first day of the Essesu, is also the first day of the Akitu festival, which is in itself a voyage through the cycle of death and rebirth. Resurrection, change, rebirth - these are the features of the Unaam, and of the Akitu. The Akitu festival is first referenced in accounts from southern Mesopotamia in the third millenium BCE. In and of itself it is not a New Year festival - it simply occurs then, and as such has become synonomous with the New Year. However, it should be noted that some parts of Mesopotamia celebrated the Akitu at both the vernal and autumnal equinoxes. The original name of the Akitu was akitusegurku - the Festival of Barley Sowing. Res sattim, beginning of the year, was sometimes applied to the vernal Akitu, however. So we do know it was considered to be a part of what occurred at the new year's beginning. The festivities were held primarily in Babylon at the temple of Marduk, and slightly north of the city at the House of the New Year. 1-4 Nissanu - a time of purification, preperation, and mourning. The people expressed their fears as to the coming future, begging the gods to intercede and protect them. 4 Nissannu - Marduk's High Priest officially announced the ceremonies under way. Among other rituals, the Enuma Elish (Creation myth) was recited at the House of the New Year. The king also departed for the city of Borsippa (about 10 miles away) to stay overnight in the great temple of Nabu (son of Marduk) 5 Nissannu - the king returned, bringing with him the cult statue of Nabu. To the Mesopotamian's, the cult statues were the gods. They protected the city in which they dwelt. Mythologically, the gods existed elsewhere. Physically, the gods inhabited the statues. By bringing the cult statue to the Uras Gate of Babylon, the king brough Nabu there as well. Following his return, the king proceded to Marduk's temple laid aside his crown, sceptre, and sword, and professed his sinless nature to Marduk. Despite this, he received ritual, but real, punishment from the High Priest - facial blows that had to result in physical pain. He then prostrated himself before the god and begged forgiveness. After receiving forgiveness, the king took back his insignia, and then received an oracle for the coming year. At sunset he and the High Priest performed a ritual sacrifice of a white bull. It needs to be remembered that the king was the people's representation of Tammuz and of Marduk. He was the Shepherd who wards them. But Tammuz was been killed and lay in the Underworld. Marduk was imprisoned in the Underworld. Thus, symbolically, so too the king. His land was unclean, untended. Inanna, Queen of Heaven, also left the land, descending to the Underworld to try and rescue her beloved. This may seem confusing - Tammuz, Marduk, and king. Tammuz was probably a historical king, symbolically married to Inanna. His physical death marked his ascent into the mythos as a Shepherd king who resurrects each spring. The king symbolically represents this Tammuz. At the same time, Marduk is the king of the gods. Even though he has a wife, when he is trapped within the Underworld it is Inanna who descends to rescue him. Marduk takes on the role of Tammuz in the seasonal cycle, bringing new life and purification to the land with his return. The king represents both Marduk and Tammuz in the festival. 6 Nissannu - Nabu's statue visited the temple of Ninurta and defeated two golden statues of enemies. Then it proceded to Marduk's temple. Other cult statues arrived in Babylon and travel to Marduk's temple as well. The gods have assembled to try and free Marduk from the Underworld. However, as is explained within the Descent of Inanna, this is not an easy task. 7 Nissannu - the statues were ritually cleaned and dressed and then the gods made their efforts. Carvings and cylinder seals show Ninurta succeeding in freeing Marduk. However, there are also visual references to the Inanna myth and Tammuz. It seems clear that Ninurta succeeds because of Inanna's influence. It is significant that this day, the day of war, falls upon the second day of the festival of Essesu, sacred to Inanna. 8 Nissanu - the statues were shown to the people - Marduk was shown honour by the presence of all the other gods. A blessing was pronounced by the High Priest - the interpretation of what the gods had to say to their worshippers about their destiny. The gods toured the city and then traveled by river to the House of the New Year. The king transported Marduk, naturally. 9-10 Nissanu - the gods were feted in the House of the New Year. The king offered sacrifices to them and presented the treasures he won in battle over the year. Marduk has triumphed over Chaos and death. The recital of the Enuma Elish at the start of the festival set the scene for this celebration - in the Creation story, Marduk defeats Tiamat and ensures the cycle of life continues. From Tiamat was made much of existence. So this celebration was also one of life. 10 Nissanu - Marduk returns to Babylon for the Sacred Marriage rites. This rite was enacted by the king and the High Priestess of Inanna. The king, represent Tammuz returned from the Underworld, engaged in the public ritual were he and the Priestess (representing Inanna) "married" and celebrated their union. This ensured the land was once more sanctified and fertile. 11 Nissanu - the god-statues returned to Babylon, to the temple of Marduk, and held a second parliament of destiny. Nabu then left for his temple in Borsippa, and then the other gods departed for home. 15 Nissanu - the last day of the Nissanu Essesu and the full moon. This first full moon following the vernal equinox is especially sacred to Inanna - this is the day of her festival when she is offered great honours. Overall, the festival of Akitu is surrounded by the festivals of Inanna, and I think this is an important feature to be considered in any understanding of the Akitu. It is a time to observe death and resurrection, to cleanse and purify, to renew the fertility of the land and the people, and to honour the sacrifice of the gods to create and preserve humanity. Inanna, the great Queen of Heaven, the god of love, war, and fertility, is the fulcrum about which it all turns. It may be Marduk who destroys Tiamat, but it is Inanna who overcomes death herself, who brings her lover back from the Underworld. She is the gate through which we are able to be reborn. Note: The particular victorious god altered over time and with location. Marduk seems to have been the dominant one, however, so I am referencing him. Note: Although reincarnation is not explicitly stated as a belief by the Mesopotamians, every aspect of their religion and mythology points to it as a central tenet. The waters of life are kept in the Underworld. Resurrection and rebirth are featured in the mythology - Gilgamesh, for example. Other mythology relates how eating of the food of death will prevent a return to life (Adapa). There is also the myth of the Watcher and the Turnkey that states that the days of death are not fixed - in other words, how long one will be dead is not set. All these things, and more, lead to the strong likelyhood that reincarnation was a common concept. Note: The calendar I am using, with the month name of Nissanu, is the standard Mesopotamian calendar (from 1800 BCE to today). The names of the months varied by region and timeframe. The Babylonian Ritual Calendar has a detailed listing of the various versions used in Mesopotamia.         Verses from Babylonian texts about the creation of humanity, and the marriage of Inanna and Dumuzi "Nintu made her voice heard And spoke to the great gods, On the first, seventh, and fifteenth of the month I shall make a purification by washing. Then one god should be slaughtered. And the gods can be purified by immersion. Nintu shall mix the clay With his flesh and blood. Then a god and a man Will be mixed together in clay. Let us hear the drumbeat forever after, Let a ghost come into existence from the god's flesh, Let her proclaim it as her living sign, And let the ghost exist so as not to forget the slain god." Atrahasis and Human Creation The Sacred Marriage Rite The people of Sumer assemble in the palace, The house which guides the land. The king builds a throne for the queen of the palace. He sits beside her on the throne. In order to care for the life of all the lands, The exact first day of the month is closely examined, And on the day of the disappearance of the moon, On the day of the sleeping of the moon, The me are perfectly carried out So that the New Year's Day, the day of rites, May be properly determined, And a sleeping place be set up for Inanna. The people cleanse the rushes with sweet-smelling cedar oil They arange the rushes for the bed. They spread a bridal sheet over the bed. A bridal sheet to rejoice the heart, A bridal sheet to sweeten the loins, A bridal sheet for Inanna and Dumuzi. The queen bathes her holy loins, Inanna bathes for the holy loins of Dumuzi, She washes herself with soap, She sprinkles sweet-smelling cedar oil on the ground. The king goes with lifted head to the holy loins, Dumuzi goes with lifted head to the holy loins of Inanna. He lies down besie her on the bed. Tenderly he caresses her, murmuring words of love: "O my holy jewel! O my wondrous Inanna!" After he enters her holy vulva, causing the queen to rejoice, After he enters her holy vulva, causing Inanna to rejoice, Inanna holds him to her and murmurs: "O Dumuzi, you are truly my love!" The king bids the people enter the great hall. The people bring food offerings and bowls, They burn juniper resin, perform laving rites, And pile up sweet-smelling incense. The king embraces his beloved bride, Dumuzi embraces Inanna. Inanna, seated on the royal throne, shines like daylight. The king, like the sun, shines radiantly by her side. He arranges abundance, lushness, and plenty before her. He assembles the people of Sumer. The musicians play for the queen: They play the loud instrument which drowns out the southern storm, They play the sweet algar-instrument, the ornament of the palace, They play the stringed instrument which brings joy to all people, They play songs for Inanna to rejoice the heart. The king reaches out his hand for food and drink, Dumuzi reaches out his hand for food and drink. The palace is festive. The king is joyou. In the pure clean place they celebrate Inanna in song. She is the ornament of the assembly, the joy of Sumer! The people spend the day in plenty. The king stands before the assembly in great joy. He hails Inanna with the praises of the gods and the assembly: "Holy Priestess! Created with the heavens and earth, Inanna, First Daughter of the Moon, Lady of the Evening! I sing your praises!" Inanna, queen of heaven and earth: Her stories and hymns from Sumer, by Diane Wolkstein

Secondary Article - Worshipping the Underworld: the Chthonic Deities   

Secondary Article - Hekate's Day   

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