Assyrian New Year

It was the tradition of our ancestors, thenhabitants of Bet-Nahrain (Mesopotamia), to celebrate the New Year annually onhe first day of Nissan (April), a celebration of revival and renewal of nature.his was one of the most important religious and national celebrations held inet-Nahrain [1-3].

hese celebrations originated from two myths, theyth of creation and the myth of Ishtar and Tammuz, which were revered by thenhabitants of Bet-Nahrain. In Babylon the myth of creation assumed centralmportance owing to the fact that it became associated with the great Babylonianew year or Akitu Festival [4], and was embodied in liturgical form in the poemr chant known for its opening words ENUMA ELISH "When on high" [5].n this form of the myth the Babylonian god Marduk plays the principal part. Theerman excavation of the site of Ashur, the old capital of the Assyrian empire,rought to light the Assyrian version of the "ENUMA ELISH", in whichhe name of the Babylonian god Marduk was replaced by the name of Ashur, thehief god of Assyria.he first of these two myths is the myth ofreation [6,7], the work consisting of seven tablets. The British excavation ofineveh first discovered these tablets. The outline of this myth begins with aescription of the primeval condition of the universe when nothing existedxcept Apsu, the god of the sweet (fresh) water, and Tiamat, the goddess of thealt water. From the union of these two, the gods were brought into existence.he first pair, Lahmu and Lahamu, give birth to Anshar and Kishar, interpretedy some scholars as the circular horizons of sky and earth. Anshar and Kishar inurn give birth to Anu, the sky god, and Ea, the earth and water god (also knowns the god of wisdom and the source of all magic). Ea then begets Ashur, theero of the Assyrians form of myth. But before the birth of Ashur, there was anccount of the first conflict between the primeval gods and those whom they haveegotten. Tiamat and Apsu are disturbed by the noise of the younger gods andake counsel with Mummu, Apsu's vizier, on how to destroy them. Tiamat iseluctant to destroy her offspring, but Apsu and Mummu devise a plan. Theirntention is disclosed to the gods, who are alarmed, but Ea, the all-wise,evises a counter-scheme; he casts a spell of sleep upon Apsu, slays him, bindsummu and puts a cord in his nose. He then builds his sacred chamber. In thishamber the birth of Ashur takes place, and a description of his beauty andremendous strength follow.

he preparation for a renewed conflict between therimeval gods and the younger gods went on. Tiamat is reproached by her otherhildren for having remained quiescent when Apsu was destroyed, and they succeedn stirring her up to take measures for the annihilation of Anu and hisssociates. She makes Kingu, her first born, the leader of the attack, arms himnd invests him with the tablets of destiny. She then begets a horde ofonstrous beings, and places Kingu at the head of this host, and prepares tovenge Apsu. The assembly of the gods received the news of the coming attack.hen Anu is sent armed with the authority of the assembly of the gods to turniamat from her purpose, but he returns unsuccessful. Then Anshar rises in thessemble of gods and proposes that Ashur, the strong hero, should be entrustedith the task. Ashur's father, Ea, advises him to accept the task, and Ashurgrees to undertake it on the condition that he is given full and equaluthority in the assembly of the gods, and that his word is to determine destinynalterably. The gods are satisfied and proclaim "Ashur is King". Thenshur arms himself for the combat; his weapons are the bow and arrow, mace,ightning, and a net held at the corners by the four winds; he fills his bodyith flame, and creates the seven raging hurricanes; he mounts his storm chariotnd advances against Tiamat and her host. He challenges Tiamat to single combat,e casts his net to enclose her and when she opens her mouth to swallow him, herives in the evil wind to distend her and transfixes her with his arrow,plitting her heart. Her demon helpers flee, but are caught in the net andound. Their leader, Kingu, also is caught and bound. Then Ashur takes fromingu the tablets of destiny and fastens them upon his own breast. He thenplits the body of Tiamat in two; he places half of her above the earth as theky, fixes it with bars, sets guards and charges them not to let her waterscape. Ashur declares his intention of creating man for the services of theods. By the advice of Ea, it is decided that the leader of the rebellion, Kingu,hall die so that mankind may be fashioned. Accordingly, Kingu is slain and fromis blood mankind is created for the services of the gods. Then the gods build aemple for Ashur, and at the command of Anu, they proclaim the fifty great namesf Ashur, a proceeding that occupies the rest of the poem.

he second myth, which gave rise to the choice ofpril the first to become the beginning of the New Year for the Assyrians andabylonians, is the myth of Ishtar and her lover Tammuz. The details of thisythical story begin with a discussion between Ishtar and her brother, the godtu. Initially, she announces her love for the farmer and her desire to marryim, whereas Utu prefers her marry to the shepherd Tammuz. Eventually, she isersuaded to accept her brother's choice especially after listening to Tammuzlaim to be gifted with superior qualities. After this meeting, Ishtar falls inove with the shepherd Tammuz, who in turn asks for her hand in marriage. Henceshtar, the goddess of love, marries the shepherd Tammuz, who is elevated intohe god of Fertility. Their marriage endows the earth with fertility and renewalf life is ensured.

rom this myth we also learn of the descent ofshtar to the Netherworld (land of no return), the realm of Ereshkigal (Ishtar'sister). The original version gave no reasons for this journey, but the Assyrianersion states that she sets free some of the dead. The version runs as follows3]: Ishtar determines to descend to the Netherworld. When Ishtar reaches theate of the land of no return, she says these words to the gatekeeper:

gatekeeper, open thy gate,
pen thy gate so that I may enter!
f thou openest not the gate so that I cannot enter,
will smash the door. For I will shatter the bolt,

will smash the doorpost, I will move the doors,
will raise up the dead, eating the living,
o that the dead will outnumber the living."
lthough Ereshkigal is Ishtar's sister, she is

illed with joy at the thought of capturing such a prize, and orders her to bedmitted. At each of the seven doors of hell, through which she must pass, theeeper of the gate forces Ishtar to remove part of her apparel; first her crown,nd then her earrings, her necklaces, her breastband of precious metal, her beltade of charms of "stones of childbirth", her bracelets from herrists and her ankles, and finally her "garment of modesty." Thusshtar appears naked in the presence of the queen of the Netherworld, andvercomes with rage, without a moment's thought, she attacks her. In revenge,reshkigal bids her minister, Namtar, to unleash upon Ishtar a multitude ofiseases, like a pack of hounds.

uring these events in the underworld, everythingn earth is withering away. Trees and plants will not turn green; animals anduman beings alike are sterile. But Ishtar has already asked her devotedessenger Papsukkal, the vizier of the great gods, to inform Ea, the god ofisdom, of her misfortune if she does not return from the Netherworld withinhree days. Three days elapse and Ishtar has not appeared. Consequently,apsukkal pleads with Ea to rescue Ishtar from the Netherworld. When Ea learnsf Ishtar's predicament, a being Asushunamir of extreme beauty (or the eunuch)s created and instructed by the god Ea to undertake the rescue of Ishtar fromhe Netherworld. Ea sends Asushunamir down to induce Ereshkigal to give him theife-water bag. By his charm he succeeds in doing this, and Ereshkigaleluctantly orders her vizier Namtar to sprinkle Ishtar with the water of life.shtar is released and returns, receiving back those articles of adornment andpparel which had been taken from her as she passes through the seven gates oner return journey. But a reference is made to the ransom, which she must pay.reshkigal says to Namtar, "If she does not give thee her ransom price,ring her back." What this is to be is not specified, but the mention ofammuz at the end of the myth seems to imply his return from the underworld,lthough no indication has been given as to how he came there.

r. Yousip Nimrud Canoon, in his article [1],escribes in details the mythical story of how Ishtar passes through many citieshose inhabitants are in mourning because of the news of her death. When Ishtareaches her husband's house, she realizes his indifference to what had happenedo her. She also realizes that he is not saddened by her death. Instead he isearing immaculate robes and sitting in opulent surroundings. In anger Ishtarasts a deathful look on Tammuz followed by an attack of Namtar, but Tammuzscapes several times aided by the god Utu.

entually, Tammuz is captured and beaten to deathy Namtar and taken to the Netherworld. His sister mourns his death and pleadsith Ishtar to set him free; Ishtar also mourns the death of Tammuz her belovedusband. When her anger subsides, Ishtar pleads with the council of gods toestore Tammuz to life, but the gods agree to a partial reprieve only, wherebyammuz spends six months in the world of living and the following six months inhe Netherworld. Hence, Tammuz is restored to life on the 1st of Nissan (April),he 1st day of spring. The event is marked by the renewal of life on earth andhe promise of fertility, and Tammuz returns to the Netherworld by the end ofugust, the onset of autumn.

EW YEAR FESTIVAL

t Ashur (or Babylon) the New Year festival lasted for twelve days. The first four days of Nissan were in fact largely given toreliminaries including the necessary purification, and culminating in theecitation of the epic in the temple, and the ENUMA ELISH itself was solemnlyecited on the fourth day of the festival. On the fifth, the king began to playis leading part. Within the shrine of Ashur (or Marduk), he was confronted byhe high priest, who stripped him of his regalia and placed them before theod's image. The priest then struck his face, made him kneel and declare hisnnocence: "I have not sinned, O lord of the lands ..." The priestddressed him on behalf of the god, announcing that his prayer was heard andhat he will increase thy dominion, heighten thy loyalty, then gave back theegalia and struck the king again. If the blow drew tears (fertilizing rain?),t was a good omen. In this curious rite, evidently, the ruler was purified andis reign renewed in preparation for the universal renewal in which he was toarticipate. On the same day emotion grew in the streets. The god hadisappeared, the power of death held him captive in the mountain, nature wasifeless hung in suspense, chaos might be about to return. The crowds began toork themselves up, they ran hither and thither, wailing and lamenting; theeople's eyes were turned toward the ziggurat - there was Ashur'stomb", there he was imprisoned in the dusty dark of the Netherworldnd needed the help of their mourning.

he next day, Nissan 6, was full of excitement.he crowds must have surged along the riverbanks to watch the arrival of theisiting god -- images as they arrived at the quays in their sacred barges. Theyame from Nippur and Uruk, from Kutha and Kish. Most important of all Marduk'swn son, Nabu, who was a resident at Borsippa, came to Babylon as the Savior ofis father. Possibly he led a triumphal procession of all the gods up from theiver; the king was there and poured a libation. Not so much was known of thectual "liberation" which may have been enacted on the seventh day. Inome manner Nabu led the gods against his father's foes and Marduk was set freerom the mountain. Nissan 8 was a solemn day. All the divine images weressembled in the Ubshuukkinna, which here as elsewhere represented the place ofssembly for the gods. They were ranged in order of precedence and stood facingshur (or Marduk), on whom they bestowed their united power, giving him "aestiny beyond compare." While the king, the priests and the images wereccupied in this way within the walls of the Esagila, the populace were toemain hushed and peaceful, a day of calm between the lamentations and theutburst of rejoicing. It was the ninth day that saw the great procession ofods and people from the Esagila to the Festival House (Bit Akitu), set ineautiful gardens outside the city. Eventually, Ishtar went with Ashur (orarduk) and the king proclaimed the start; The Lord of Ashur (Babylon) goesorth, the lands kneel before him. Sarpanitum (Ishtar) goes forth, aromaticerbs burn with fragrance. By the side of Ishtar, while her servants play thelute, goes all Ashur exultant.

ennacherib had the drama shown on copper doors ofhe Bit Akitu at Ashur -- where of course Ashur was the protagonist; the dramaf the battle, between Ashur (god) and Tiamat, and the subsequent creation ofeaven, earth and mankind seems to have been expressed by symbolic acts. Withhaos defeated and order triumphant once again, Ashur led the way back to Ashurcity) through crowds roaring out their ritual cries of joy. This return mayave taken place on the tenth of Nissan, after a grand banquet held in theestival House.f this ordering of the days is correct, then itas that night, either in Esagila or in the chapel with the couch on theiggurat, that the sacred marriage of Ashur and Ishtar, perhaps enacted by theing with the high priestess, was celebrated and the renewal of all natureecured. On the eleventh day, the gods had a second assembly for theetermination of destinies comparable to that of the eighth. This time, however,t was the destiny of mankind that had to be settled. Just as in Genesis, thereation of man in the ENUMA ELISH followed that of the natural world. This lastolemn rite of the New Year festival seems in fact to celebrate the moment whenshur and Ea killed Kingu and from his blood, they formed mankind... Ea thenmposed toil on man and set the gods free. The twelfth day of Nissan was the dayf departures. The quays must have been thronged once more as all the visitingods, and perhaps visiting royalty as well, set out on the waterway that wouldake them home.

r. Canoon in his article [1], described the 6thay as that, a hooligan is chosen to rule the land (during the daytime)urrounded by madmen and lawless companions who kill, steal, rape and spreadhaos. At sunset, the impostor king is dethroned and stripped of his regalia andffered to the legal king who reclaims his throne amidst rejoicing of theopulace. The aim of such display is to remind the inhabitants of the benefitsf justice and stable rule, and the triumph of order over that of chaos.inally, the new year festival has left its markn the contemporary Assyrian; where to this day, they indulge in the game ofuck (fortune telling) with the hope of knowing their fortune for the comingear and from this tradition developed the habit of gambling practiced by somessyrians on new year's eve. Also present day Assyrians living in the northernillages of Bet-Nahrain place a bunch of green grass (or NISSAN'S BEARD) on thehresholds or lintels of their houses on the 1st day of Nissan, an indication ofreen pastures, fertility and prosperity in the new year.nother custom inherited from these festivals isn the 10th of Nissan, the day of the sacred marriage of Ashur and Ishtar, asentioned earlier, a large number of marriage ceremonies took place on the sameay in different Assyrian cities. Consequently it was impractical to hold everyarriage celebration separately, but instead the brides paid a visit to everyouse in their city. To this day, the Assyrians uphold this tradition whereby onscension Day (KALO SOLAQA) groups of young brides visit every house in theirillage (or city) and they receive presents which then they share or distributemong the brides of each group. We can also attribute to the "Aprilool" to what took place on the fifth day of the New Year festival wherehe god disappeared and disorder prevailed.

FERENCES:

Y.N., KHA B'NISSAN ASSYRIAN NEW YEAR, Mordinna Atouraya Magazine, Volume 3,
No. 12, July 1977, Page 8.tenau,
G., EVERYDAY LIFE IN BABYLON AND ASSYRIA.tchard,
J.B., ANCIENT NEAR EASTERN TEXTS, 3rd expanded edition, Princeton, 1969.lis,
S.A., THE BABYLONIAN AKITU FESTIVAL, Copenhagen, 1926.mel,
A., ENUMA ELIS, 2nd edition, 1936.th,
G., THE CHALDEAN ACCOUNT OF GENESIS, 1876.gs,
L.W., THE SEVEN TABLETS OF CREATION, 2 Vols., 1902.