A collection of Babylonian and Assyrian myths and legends, including various analogues of the biblical flood story and discussions of the history of Babylon and Assyria, and descriptions of various forms of Babylonian worship, Assyrian cults, and archaeological excavation of Babylonian and Assyrian sites.

This volume deals with the myths and legends of Babylonia and Assyria, and as these reflect the civilization in which they developed, a historical narrative has been provided, beginning with the early Sumerian Age and concluding with the periods of the Persian and Grecian Empires. Over thirty centuries of human progress are thus passed under review. Keywords: myth, legend, ancient, religion, classic

The cuneiform literature of ancient Mesopotamia is vast, ranging from economic texts, other sorts of record-keeping documents, and letters through texts that modern readers consider literary, including one category that is often considered esoteric. The latter works appear to be attempts on the part of the ancient scribe-scholars to explain parts of their own culture, to elucidate their own traditions. In the mid-1980s, Alasdair Livingstone studied these texts and then published the collection he had gathered. These texts demonstrate that the Assyrian and Babylonian scholars responsible for their creation had their own distinctive ideas about the function of myth and ritual. Livingstone's study was first published in 1986 by Oxford University Press but has been out of print for a number of years. Eisenbrauns is happy to make it available once again, in a quality hardback reprint.

The rediscovery of Babylon and Assyria in the 1840s transformed Western views on the origins of civilisation. The excavation of Nineveh proved that even the Greeks, Romans and Egyptians together did not constitute the ancient world. These peoples had nothing to do with the beginnings of civilisation on Earth. It was in Mesopotamia that humanity took the first steps on its path towards the society we know today. The Sumerians inaugurated civilisation itself, but it was the Babylonians and then the Assyrians who fulfilled its potential. Their early experiments in state formation remain fascinating to us today: just like our governments, for a thousand years Babylon and Assyria grappled with the challenges of organising central power, administering distant territories, and engineering social harmony in empires and their cities. These achievements form one of the momentous episodes in human history; the Mesopotamian invention of writing revolutionised our minds and increased our intellectual possibilities a hundredfold. The First Great Powers is a revelation: of kingship, warfare, society and religion. Here at last we can discover what it meant to be an ancient Mesopotamian living in such an extraordinary world.

The current investigation has been divided into three main chapters. In the first two chapters, the primary focus is the relationship between Ninurta and kingship. The first chapter gives a diachronic overview of the cult of Ninurta during all historical periods of ancient Mesopotamia. This chapter shows that the conception of Ninurta's identity with the king was present in Mesopotamian religion already in the third millennium BC. Ninurta was the god of Nippur, the religious centre of Sumerian cities, and his most important attribute was his sonship to Enlil. While the mortal gods were frequently called the sons of Enlil, the status of the king converged with that of Ninurta at his coronation, through the determination of the royal fate, carried out by the divine council of gods in Nippur. The fate of Ninurta parallels the fate of the king after the investiture. Religious syncretism is studied in the second chapter. The configuration of Nippur cults left a legacy for the religious life of Babylonia and Assyria. The Nippur trinity of the father Enlil, the mother Ninlil, and the son Ninurta had direct descendants in the Babylonian and Assyrian pantheon, realized in Babylonia as Marduk, Zarpanitu, and Nabu, and as Assur, Mullissu, and Ninurta in Assyria. While the names changed, the configuration of the cult survived, even when, from the eighth century BC onwards, Ninurta's name was to a large extent replaced by that of Nabu. In the third chapter various manifestations or hypostases of Ninurta are discussed. Besides the monster slayer, Ninurta was envisaged as farmer, star and arrow, healer, and tree. All these manifestations confirm the strong ties between the cult of Ninurta and kingship. By slaying Asakku, Ninurta eliminated evil from the world, and accordingly he was considered the god of healing. The healing, helping, and saving of a believer who was in misery was thus a natural result of Ninurta's victorious battles. The theologoumenon of Ninurta's mission and return was used as the mythological basis for quite a few royal rituals, and this fact explains the extreme longevity of the Sumerian literary compositions Angim and Lugale, from the third until the first millennium BC. Ninurta also protected legitimate ownership of land and granted protection for refugees in a special temple of the land. The "faithful farmer" is an epithet for both Ninurta and the king. Kingship myths similar to the battles of Ninurta are attested in an area far extending the bounds of the ancient Near East. The conflict myth on which the Ninurta mythology was based is probably of prehistoric origin, and various forms of the kingship myths continued to carry the ideas of usurpation, conflict, and dominion until late Antiquity.

From the tragic young Adonis to Zašhapuna, first among goddesses, this handbook provides the most complete information available on deities from the cultures and religions of the ancient Near East, including Anatolia, Syria, Israel, Sumer, Babylonia, Assyria, and Elam. The result of nearly fifteen years of research, this handbook is more expansive and covers a wider range of sources and civilizations than any previous reference works on the topic. Arranged alphabetically, the entries range from multiple pages of information to a single line—sometimes all that we know about a given deity. Where possible, each record discusses the deity’s symbolism and imagery, connecting it to the myths, rituals, and festivals described in ancient sources. Many of the entries are accompanied by illustrations that aid in understanding the iconography, and they all include references to texts in which the god or goddess is mentioned. Appropriate for both trained scholars and nonacademic readers, this book collects centuries of Near Eastern mythology into one volume. It will be an especially valuable resource for anyone interested in Assyriology, ancient religion, and the ancient Near East.

The Myth of Nergal and Ereskigal, preserved in two versions, a Middle-Babylonian one from Tell el-Amarna and a much longer Standard Babylonian one probably composed in Assyria in the early first millennium BCE, tells the story of why and how Nergal, son of Ea, the god of wisdom, descended into the Netherworld by the "ladders of heaven," fell in love with Ereskigal, queen of the Netherworld, and eventually deposed her and usurped her throne. Like all Mesopotamian myths, the story is replete with enigmatic details, puns and intertextual allusions making it a heavily encoded text with hidden levels of interpretation. In allegorical reading, the myth was a complement to the Descent of Istar (SAACT 6), and the mission of Nergal could be associated with that of the king as a heavenly savior sent to the rescue of the sinners. This volume provides an in-depth analysis of the myth and the most complete reconstruction of the Standard Babylonian version yet presented. The reconstructed text is given both in cuneiform and in up-to-date transliteration and translation, complete with a critical apparatus, philological commentary, and a full glossary and sign list. The Introduction also contains an edition and discussion of the Amarna version and an extensive study of the god Nergal in Assyrian sources. Ideal both as a textbook for classroom use and as a resource for non-Assyriologists wishing to study the myth first-hand.