Religion:Hendursaga
Hendursaga (𒀭𒉺𒊕, Dḫendur-saŋ),[2] also spelled Hendursanga[3] or Endursaga[4] (𒀭𒉺𒊕𒂷, Dḫendur-saŋ-ŋa2) was a Mesopotamian god. He was regarded as a divine night watchman. He was commonly associated with the goddess Nanshe. In a number of god lists, he was equated with the similar Akkadian god Ishum.
Character
The etymology of the name Hendursaga is uncertain, though it is possible it was related to his functions and can be translated from Sumerian as "torch (or staff) bearer who goes in front."[5] The word ḫendur is otherwise unattested, but it is assumed that it is related to Akkadian ḫuṭāru, a type of staff.[5]
Hendursaga was a divine watchman.[6] He has been characterized as a "protective god with friendly face."[6] Attested epithets attributed only to him include "chief herald," "watchman of the street," and "lamp of the people," applied only to him, as well as "chief herald," "high constable," "herald of the silent street," and "herald of the silent night," and "hero who goes about at night," shared with Ishum.[7] The text Marduk's address to demons refers to him as "the god who wanders the thoroughfares."[8] According to Andrew R. George, the word nimgir/nāgiru, present in many of these epithets, which is conventionally translated as "herald." in this context should be understood as "constable," "town cryer" or "night watchman."[8]
Associations with other deities
Starting in the Old Babylonian period, Hendursaga came to be equated with Ishum in bilingual contexts, with the former appearing in Sumerian and the latter in Akkadian formulas.[3] They were also equated with each other in the Weidner and Nippur god lists,[3] and it is possible that such an equation is also attested in a copy of An = Anum, though due to state of preservation and possible scribal errors this is uncertain.[9] Another god closely related to both of them was Engidudu, who was the divine guardian of the Tabira Gate in the city of Assur.[10] In the Epic of Erra, Engidudu is used as an alternate name of Ishum.[11]
Hendursaga was also closely associated with Nanshe.[6] According to a hymn dedicated to him, she bestowed his functions, as well as his insignia, a staff (or perhaps a torch) upon him.[11] Hendursaga was also believed to serve as her advisor and cooperate with her steward Enniglulu.[11]
In a hymn to Nanshe, Hendursaga is called a son of Utu.[9]
It is possible that in the third millennium BCE, his wife was 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.[12] In a later tradition his wife was Ninmug, a goddess of crafts and birth from Kisiga.[13] This was a secondary development based on the equivalence between him and Ishum, whose spouse Ninmug usually was.[13]
In a Sumerian hymn to Hendursaga, he is stated as being assisted by three groups of seven attendants.[14] This first group of seven is described in detail in the hymn. They were known as "warriors", and it is theorized that this heptad is related to the Sebitti heptad which developed in later times.[14] It is unclear if they are animal hybrids, or instead magical animals.[15] Each is associated with one specific creature: A fox, dog, two birds (one described as pecking at insects, possibly a raven, the other huge vulture, devouring carrion), wolf, nin-imma bird (probably an owl) and a shark.[14]
Worship
Hendursaga was one of the deities chiefly associated with the area controlled by the state of Lagash.[16]
A chapel of Hendursaga might had existed in Ur, next to one possibly dedicated to Ninshubur.[17] Identification of both of these sanctuaries is based on inscribed mace heads found during excavations.[17] However, it has also been argued that these objects might have no cultic function.[18]
According to a hymn dedicated to Hendursaga, it was believed that lighting a torch and invoking his name guaranteed safe passage through city streets at night.[5] An incantation implores him for protection from demons, including galla, maškim, udug and "evil lamma."[5] While the lamma was normally understood as a type of benevolent protective minor goddess,[19] multiple references to "evil lamma" (dlama hul) are also known, though they are uncommon.[20] An "evil lamma" is listed in a similar enumeration of demons in a text dedicated to the medicine goddess Ninisina.[20]
References
- ↑ Edzard 1997, pp. 117-118.
- ↑ "Sumerian Dictionary". http://oracc.iaas.upenn.edu/epsd2/cbd/sux/H.html.
- ↑ 3.0 3.1 3.2 George 2015, p. 1.
- ↑ Michael Jordan, Encyclopedia of Gods, p. 75, Facts on File, 1993 ISBN:0816029091
- ↑ 5.0 5.1 5.2 5.3 George 2015, p. 6.
- ↑ 6.0 6.1 6.2 Asher-Greve & Westenholz 2013, p. 234.
- ↑ George 2015, pp. 2-3.
- ↑ 8.0 8.1 George 2015, p. 3.
- ↑ 9.0 9.1 George 2015, p. 2.
- ↑ George 2015, pp. 3-4.
- ↑ 11.0 11.1 11.2 George 2015, p. 5.
- ↑ Asher-Greve & Westenholz 2013, p. 61.
- ↑ 13.0 13.1 Asher-Greve & Westenholz 2013, p. 55.
- ↑ 14.0 14.1 14.2 Verderame 2017, p. 389.
- ↑ Verderame 2017, p. 406.
- ↑ Such-Gutiérrez 2005, p. 18.
- ↑ 17.0 17.1 Asher-Greve & Westenholz 2013, p. 231.
- ↑ Asher-Greve & Westenholz 2013, pp. 233=234.
- ↑ Konstantopoulos 2017, p. 27.
- ↑ 20.0 20.1 Konstantopoulos 2017, p. 32.
Bibliography
- Asher-Greve, Julia M.; Westenholz, Joan G. (2013). Goddesses in Context: On Divine Powers, Roles, Relationships and Gender in Mesopotamian Textual and Visual Sources. ISBN 978-3-7278-1738-0. https://www.zora.uzh.ch/id/eprint/135436/1/Asher-Greve_Westenholz_2013_Goddesses_in_Context.pdf.
- Edzard, Dietz-Otto (1997). Gudea and his dynasty. Toronto Buffalo: University of Toronto Press. ISBN 0-8020-4187-6. OCLC 809041550.
- George, Andrew R. (2015). "The Gods Išum and Ḫendursanga: Night Watchmen and Street-lighting in Babylonia". Journal of Near Eastern Studies (University of Chicago Press) 74 (1): 1–8. doi:10.1086/679387. ISSN 0022-2968. https://www.researchgate.net/publication/277594149.
- Konstantopoulos, Gina (2017). "Shifting Alignments: The Dichotomy of Benevolent and Malevolent Demons in Mesopotamia". Demons and Illness from Antiquity to the Early-Modern Period. BRILL. pp. 17–38. doi:10.1163/9789004338548_003. ISBN 9789004338531. https://www.academia.edu/8379202.
- Such-Gutiérrez, Marcos (2005). "Untersuchungen zum Pantheon von Adab im 3. Jt." (in de). Archiv für Orientforschung (Archiv für Orientforschung (AfO)/Institut für Orientalistik) 51: 1–44. ISSN 0066-6440. http://www.jstor.org/stable/41670228. Retrieved 2022-03-31.
- Verderame, Lorenzo (2017-01-01). "The Seven Attendants of Hendursaĝa: A study of animal symbolism in Mesopotamian cultures (draft)". L. Verderame, the Seven Attendants of Hendursaĝa: A study of animal symbolism in Mesopotamian cultures, L. Feliu - F. Karahashi - G. Rubio, the First Ninety Years: A Sumerian Celebration in Honor of Miguel Civil (SANER 12), de Gruyter, Berlin, 2017, 396-415. https://www.academia.edu/28114374. Retrieved 2022-05-15.
External links
- A hymn to Ḫendursaĝa (Ḫendursaĝa A) in the Electronic Text Corpus of Sumerian Literature
 |  |
