Ishtar Sentence Examples
Thus for the 7th, 14th, 21 st, 28th and also the 19th days of the intercalary Elul it is prescribed that "the shepherd of many nations is not to eat meat roast with fire nor any food cooked by fire, he is not to change the clothes on his body nor put on gala dress, he may not bring sacrifices nor may the king ride in his chariot, he is not to hold court nor may the priest seek an oracle for him in the sanctuary, no physician may attend the sick room, the day is not favourable for invoking curses, but at night the king may bring his gift into the presence of Marduk and Ishtar.
Just as we have in Assyria an Ishtar of Arbela and an Ishtar of Nineveh (treated in Assur-bani-pal's (Rassam) cylinder 2 like two distinct deities), as we have local Madonnas in Roman Catholic countries, so must it have been with the cults of Yahweh in the regal period carried on in the numerous high places, Bethel, Shechem, Shiloh (till its destruction in the days of Eli) and Jerusalem.
With this also compare the Babylonian Descent of Ishtar to Hades.
One of these myths is the famous story of Ishtar's descent to Irkalla or Aralu, as the lower world was called, and her reception by her sister who presides over it; the other is the story of Nergal's offence against Ereshkigal, his banishment to the kingdom controlled by the goddess and the reconciliation between Nergal and Ereshkigal through the latter's offer to have Nergal share the honours of the rule over Irkalla.
It is evident that it was originally a goddess who was supposed to be in control of Irkalla, corresponding to Ishtar in control of fertility and vegetation on earth.Advertisement
A like function belonged to the Babylonian Ishtar.
See " Descent of Ishtar to Hades," Rev. lines 6-10, where universal non-intercourse of sexes follows Ishtar's departure from earth to Hades.
If this be correct, then the goddess Nand (or Ishtar) of Erech was presumably regarded as his consort.
Of the names of the planets Estera (Ishtar Venus, also called Ruha d'Qudsha, "holy spirit"), Enba (Nebo, Mercury), Sin (moon), Kewan (Saturn), Bil (Jupiter), and Nirig (Nirgal, Mars) reveal their Babylonian origin; Il or Il Il, the sun, is also known as Kadush and Adunay (the Adonai of the Old Testament); as lord of the planetary spirits his place is in the midst of them; they are the source of all temptation and evil amongst men.
At the consecration of a church the sacrifice of a dove (the bird of Ishtar) has place among the ceremonies.Advertisement
The goddess Irnina (a form of Ishtar, q.v.) in revenge kills Eabani, and the balance of the epic is taken up with Gilgamesh's lament for his friend, his wanderings in quest of a remote ancestor, Ut-Napishtim, from whom he hopes to learn how he may escape the fate of Eabani, and his finally learning from his friend of the sad fate in store for all mortals except the favourites of the god, like Ut-Napishtim, to whom immortal life is vouchsafed as a special boon.
With the decision of the two friends to proceed to the forest of cedars in which the goddess Irnina - a form of Ishtar - dwells, and which is guarded by Khumbaba, the 2nd tablet ends.
The basis of the 6th tablet is the familiar nature-myth of the change of seasons, in which Gilgamesh plays the part of the youthful solar god of the springtime, who is wooed by the goddess of fertility, Ishtar.
In the course of his recital snatches of other myths are referred to, including he famous TammuzAdonis tale, in which Tammuz, the youthful bridegroom, is slain by his consort Ishtar.
While recognized by a temple of her own in Nippur and honoured by rulers at various times by having votive offerings made in her honour and fortresses dedicated in her name, she, as all other goddesses in Babylonia and Assyria with the single exception of Ishtar, is overshadowed by her male consort.Advertisement
The title Belit was naturally transferred to the great mother-goddess Ishtar after the decline of the cult at Nippur, and we also find the consort of Marduk, known as Sarpanit, designated as Belit, for the sufficient reason that Marduk, after the rise of the city of Babylon as the seat of his cult, becomes the Bel or "lord" of later days.
One of his successors was Ur-Gur, a great builder, who built or restored the temples of the Moon-god at Ur, of the Sun-god at Larsa, of Ishtar at Erech and of Bel at Nippur.
The first gate, that of Anu, was successfully reached; but in ascending still farther to the gate of Ishtar the strength of the eagle gave way, and Etanna was dashed to the ground.
On the Shabwat inscription `Athtar is the father of Sin, and it is noteworthy that these two deities also appear as nearly related in the Babylonian legend of 'Ishtar's descent to Hades, where `Ishtar is conversely the daughter of the god Sin.
The zodiacal Virgo is held to represent the Assyrian Venus, Ishtar, the ruling divinity of the sixth month, and Sagittarius the archer-god Nergal, to whom the ninth month was dedicated.Advertisement
Neither would it be correct to identify her entirely with the great goddess Ishtar of the old Babylonian religion.
The name Nina, was borne also by the goddess Ishtar, whose worship was the special cult of Nineveh, and Ninua may well be a hypocoristicon of Nina,.
The mention of Gudea's building a temple for Ishtar in Nina (2800 B.C.) may refer to the Lagash city and an inscription of Dungi, king of Ur (2700 B.C.), said to have been found at Nineveh, might have been carried there by some antiquary king.
Dushratta, king of Mitanni, about 1400 B.C., in the Tell el-Amarna letters offers to send to the king of Egypt an image of Ishtar of Nineveh; from which it has been inferred that Nineveh was then under foreign rule.
Assur-narsin-apli (885 B.C.) restored the temple E-MAS-MAS of Ishtar at Nineveh, but removed his residence to Calah.Advertisement
The mistress of Gebal was no doubt `Ashtart (Astarte in Greek, `Ashtoreth in the Old Testament, pronounced with the vowels of bosheth, " shame "), a name which is obviously connected with the Babylonian Ishtar, and, as used in Phoenician, is practically the equivalent of " goddess."
Besides the temple of Assur there was another great temple dedicated to Anu and Hadad, as well as the smaller sanctuaries of Bel, Ishtar, Merodach and other deities.
Besides the chief temple, the capital contained temples and chapels to Anu, Adad, Ishtar, Marduk, Gula, Sin, Shamash, so that we are to assume the existence of a sacred precinct in Assur precisely as in the religious centres of the south.
At Nineveh, which remained the capital till the fall of the Assyrian empire in 606 B.C., Assur had as his rival Ishtar, who was the real patron deity of the place, but a reconciliation was brought about by making Ishtar the consort of the chief god.
The combination was, however, of an artificial character, and the consciousness that Ishtar was in reality an independent goddess never entirely died out.
There were, however, two deities who appear to have retained an independent existence - Anu, the god of heaven, and Ishtar, the great mother-goddess, who symbolized fertility and vitality in general.
There are some reasons for believing that the oldest seat, and possibly the original seat, of the Anu cult was in Erech, as it is there where the Ishtar cult that subsequently spread throughout Babylonia and Assyria took its rise.
Postponing the discussion of this triad, it is to be noted that the systematization of the pantheon after the days of Khammurabi did not seriously interfere with the independence of the goddess Ishtar.
By the side of the first triad, consisting of Anu, Bel and Ea - disconnected in this form entirely from all local associations - we encounter a second triad composed of Shamash, Sin and Ishtar.
According as the one or the other aspect of such a power is brought into the foreground, Ishtar becomes the mother of mankind, the fertile earth, the goddess of sexual love, and the creative force among animals, while at times she appears in hymns and myths as the general personification of nature.
This process, which reached its culmination in the post-Khammurabic period, led to identifying the planet Jupiter with Marduk, Venus with Ishtar, Mars with Nergal, Mercury with Nebo, and Saturn with Ninib.
Israel, where they made images of Ashima or Eshmun (probably Ishtar).
The goddess of springs and streams (of the Oxus in particular) and of all fertilityA rdvisura Anahsla, Ana-ilis is endowed with the form of the Babylonian Ishtar and Belit.
Among the Semitic peoples (with the notable exception of the Hebrews) a supreme female deity was worshipped under different names - the Assyrian Ishtar, the Phoenician Ashtoreth (Astarte), the Syrian Atargatis (Derketo), the Babylonian Belit (Mylitta), the Arabian Ilat (Al-ilat).
Thus, Ishtar descends to the kingdom of Ilat the queen of the dead, to find the means of restoring her favourite Tammuz (Adon, Adonis) to life.
Like Ishtar, Aphrodite was connected with the lower world.
Esther is a modification of Ishtar, the name of the Babylonian goddess of fertility and of the planet Venus, whose myth must have been partially known to the Israelites even in pre-exilic times,' and after the fall of the state must have acquired a still stronger hold on Jewish exiles.
Esther, moreover, ought to be parallel to Judith; fancy likening the representative of Israel to the goddess Ishtar !
The Imgur-Bel of Sargon's time has been discovered by the German excavators running south of the Qasr from the Euphrates to the Gate of Ishtar.
They have also laid bare the site of the "Gate of Ishtar" on the east side of the mound and the little temple of Nin-Makh (Beltis) beyond it, as well as the raised road for solemn processions (A-ibur-sabu) which led from the Gate of Ishtar to E-Saggila and skirted the east side of the palace.
There were three courts, the outer or great court, the middle court of Ishtar and Zamama, and the inner court on the east side of which was the tower of seven stages (known as the House of the Foundation of Heaven and Earth), 90 metres high according to Hommel's calculation of the measurements in the tablet; while on the west side was the temple proper of Merodach and his wife Sarpanit or Zarpanit, as well as chapels of Anu, Ea and Bel on either side of it.
Together with Sin and Ishtar, Shamash forms a second triad by the side of Anu, Bel and Ea.
The three powers, Sin, Shamash and Ishtar (q.v.), symbolized the three great forces of nature, the sun, the moon and the life-giving force of the earth.
At times, instead of Ishtar, we find Adad, the storm-god, associated with Sin and Shamash, and it may be that these two sets of triads represent the doctrines of two different schools of theological thought in Babylonia which were subsequently harmonized by the recognition of a group consisting of all four deities.
Wednesday was assigned to the planet Mercury, the equivalent of the Germanic god Woden; Thursday to Jupiter, the equivalent of Thor; and Friday to Friga, the goddess of love, who is represented by Venus among the Romans and among the Babylonians by Ishtar.
Ereshkigal's words crawled over Ishtar like a venomous spider.
He built temples, canals, defensive fortifications, the gateway of Ishtar, the great ziggurat and the sacred processional way in Babylon.
Ereshkigal is therefore the sister of Ishtar and from one point of view her counterpart, the symbol of nature during the non-productive season of the year.
The tendency to centralize the powers of the universe leads to the establishment of the doctrine of a triad consisting of Sin, Shamash and Ishtar, personifying the moon, sun and the earth as the lifeforce.
Originating probably, in the observation of the fertilizing effect of rains and streams upon the receptive and reproductive soil, baalism becomes identical with the grossest nature-worship. Joined with the baals there are naturally found corresponding female figures known as Ashtaroth, embodiments of Ashtoreth (see Astarte; Ishtar).
Ishtar); the second is a Palmyrene name Ache (i.e.
The connexion that has been suggested between the names of Mordecai and Esther and those of the Assyrian deities Marduk and Ishtar would be a further strong confirmation of the proposed etymology and derivation of the feast (see Esther).
In these series we can trace the attempt to gather the incantation formulae and prayers produced in different centres, and to make them conform to the tendency to centralize the cult in the worship of Marduk and his consort in the south, and of Assur and Ishtar in the north.
The dispute between Aphrodite and Persephone for the possession of Adonis, settled by the agreement that he is to spend a third (or half) of the year in the lower world (the seed at first underground and then reappearing above it), finds a parallel in the story of Tammuz and Ishtar (see APHRODITE).
Ereshkigal 's words crawled over Ishtar like a venomous spider.
It is possible that, like many Christian stories, this is a re-telling of an older Sumerian myth regarding the goddess Ishtar.
In Gilgamesh, the Goddess Ishtar turns a mortal into a wolf.