Mesopotamian religion was one of the earliest religious systems to develop with—and in turn influence—a high civilization. Followed by the Sumerians, Akkadians, Babylonians, and Assyrians, Mesopotamian religion and mythology reflected the complexities of these societies and has been preserved in remnants of their cultural, economic, and political institutions. This absorbing volume provides a glimpse of the cradle of civilization by examining Mesopotamian religious and mythological beliefs as well as some of the many gods and goddesses at the core of their stories and also looks at epics—such as that of Gilgamesh—and other aspects of Mesopotamian life.

Ancient Mesopotamia was a rich, varied and highly complex culture whose achievements included the invention of writing and the development of sophisticated urban society. This book offers an introductory guide to the beliefs and customs of the ancient Mesopotamians, as revealed in their art and their writings between about 3000 B.C. and the advent of the Christian era. Gods, goddesses, demons, monsters, magic, myths, religious symbolism, ritual, and the spiritual world are all discussed in alphabetical entries ranging from short accounts to extended essays. Names are given in both their Sumerian and Akkadian forms, and all entries are fully cross-referenced. A useful introduction provides historical and geographical background and describes the sources of our knowledge about the religion, mythology and magic of "the cradle of civilisation".

Ishtar is the first book dedicated to providing an accessible analysis of the mythology and image of this complex goddess. The polarity of her nature is reflected in her role as goddess of sexual love and war, and has made her difficult to characterise in modern scholarship. By exploring this complexity, Ishtar offers insight into Mesopotamian culture and thought, and elucidates a goddess who transcended the limits of gender, divinity and nature. It gives an accessible introduction to the Near Eastern pantheon, while also opening a pathway for comparison with the later Near Eastern and Mediterranean deities who followed her.

Encyclopedia of Gods and Goddesses of Mesopotamia Phoenicia, Ugarit, Canaan, Carthage, and the Ancient Middle East. Volume II: "I-Z" (Igigi-Zerpanitum) from a set of two volumes. Published by Times Square Press. New York and Berlin. This encyclopedia lists and defines approximately 125 gods and goddesses, and includes translations of Akkadian, Sumerian, Chaldean, and Assyrian texts and tablets by a noted scholar and one of the world's most distinguished linguists, who authored more than 20 encyclopedic dictionaries and 3 encyclopedias on the languages, culture, religion, and history of the ancient Middle East, and Near East. The encyclopedia is highly recommended to universities' professors who teach those fields, as well as to all those who are interested in the culture, religions and civilizations of the ancient world.

This book analyzes the history of Mesopotamian imagery form the mid-second to mid-first millennium BCE. It demonstrates that in spite of rich textual evidence, which grants the Mesopotamian gods and goddesses an anthropmorphic form, there was a clear abstention in various media from visualizing the gods in such a form. True, divine human-shaped cultic images existed in Mesopotamian temples. But as a rule, non-anthropomorphic visual agents such as inanimate objects, animals or fantastic hybrids replaced these figures when they were portrayed outside of their sacred enclosures. This tendency reached its peak in first-millennium Babylonia and Assyria. The removal of the Mesopotamian human-shaped deity from pictorial renderings resembles the Biblical agenda not only in its avoidance of displaying a divine image but also in the implied dual perception of the divine: according to the Bible and the Assyro-Babylonian concept the divine was conceived as having a human form; yet in both cases anthropomorphism was also concealed or rejected, though to a different degree. In the present book, this dual approach toward the divine image is considered as a reflection of two associated rather than contradictory religious worldviews. The plausible consolidation of the relevant Biblical accounts just before the Babylonian Exile, or more probably within the Exile - in both cases during a period of strong Assyrian and Babylonian hegemony - points to a direct correspondence between comparable religious phenomena. It is suggested that far from their homeland and in the absence of a temple for their god, the Judahite deportees adopted and intensified the Mesopotamian avoidance of anthropomorphic picorial portrayals of deities. While the Babylonian representations remained confined to temples, the exiles would have turned a cultic reality - i.e., the nonwritten Babylonian custom - into a written, articulated law that explicity forbade the pictorial representation of God.

Do you know that the Sumerians believed that: The moon was actually a god child conceived unintentionally by the God Enlil and a maid? Or that humans were first created to do the chores on earth for the Gods and Goddesses? The ancient Sumerians lived a difficult life, and this is reflected in their myths. However, also reflected in their stories is their love for justice and the values which they most supported, among them beauty, honor, and truthfulness. Some of the stories included are: How the world, the moon, mankind and animals were created The retelling of the Epic of Gilgamesh: the legend of the very first hero in history Ninurta and the slaying of the demon Asag The Myths of Kur: the Dragon Conqueror Inanna's journey to the underworld And many other amazing tales! Get this book and discover the fascinating world of Sumerian Mythology today!