Explorations in Bible lands during the 19th century - H. V. Hilprecht
Explorations in Bible lands during the 19th century - H. V. Hilprecht Explorations in Bible lands during the 19th century - H. V. Hilprecht
466 EXPLORATIONS IN BIBLE LANDS a " house of the tomb(s)." In view of what has just been stated in the briefest way possible, it will not surprise us that in the cuneiform literature Ekur sometimes is used as a synonym of " heaven," ' and sometimes stands in parallelism with Gigunu and Aralul 1 The tower of Bel at Nippur appears to us as a place of residence for the gods, as a place of worship for man, and as a place of rest for the dead — a grand conception for a sanctuary in the earliest historical period of Babvlonia, which has continued even to the present time. For the hundreds and thousands of Christian churches, which contain tombs within their confines or are surrounded by a graveyard, practically express the same idea. As to a certain degree most of the other Babylonian temples were modelled more or less after the great national sanctuary of Bel at Nippur, we must expect, a priori^ that excavations at E!-Hibba, Fara, Larsa, Muqayyar, and other pre-Sargonic ruins, will likewise disclose extensive cemeteries around their ziggurrats. interesting to observe how certain religious But it is ideas of the Semitic conquerors, possibly in connection with considerations similar to those which led to a transfer of the cemeteries from the environments of the churches to districts outside the cities in our own davs, seem finally to have brought about a radical change of the ancient burial customs in Babylonia. With regard to Nippur, this change can be traced to about the period of Sargon I, after whose government no more burials occur in the sacred precinct of Ekur. As remarked above, there are comparatively few among the 2500 post- Sargonic tombs thus far examined at Nuffar that can be with certainty assigned to the long interval between Sargon I and the Seleucidan occupation. Nearly all those reported by Peters and Haynes as being true Babylonian are Parthian, Sassanian, and Arabic. 3 In fact we do not 1 Comp. ii R. 54, no. 4. - Comp. iv R. 24, 3-8 ; 2 _ , 26, 27 a. 3 Comp. pp. 154, seq., 233, note 3, above.
. DURING i9?B CENTURY: ASSYRIA AND BABYLONIA 467 know yet how the Semitic inhabitants of ancient Nippur generally disposed of their dead. From the difficult passage 1 preceding Gudea's account of his restoration of Ningirsu's temple at Lagash, I am inclined to infer that originally a vast fire-necropolis surrounded the sanctuary of Tello also, and that Gudea did the same for Shir-pur-la as Sargon I (or some other monarch of that general period) had done for Nippur. He stopped cremating and burying the dead in temple of Ningirsu, and levelled cemetery around it, the environments of the the ground of the ancient with due regard to the numerous burial urns and coffins previously deposited there. In other words, " he cleaned the city " and " made the temple of Ningirsu a pure place like Eridu," the sacred city of Ea, where, apparently, in the earliest days, burials were not allowed. the same inscription we learn another important fact. states expressly, that " he restored From Gudea Eninnu-imgig{gu)barbara [Ningirsu's temple] and constructed his [i. e. the god's] beloved tomb (gigunu) of cedar wood in it." 2 It cannot be ascertained precisely where the god's funeral chapel was, in the extensive household 3 provided for him by Gudea. From another passage (Gudea, Statue D, ii, 7-iii, 1), however, it would seem that it formed part of the temple proper, which stood at the side 4 of the ziggurrat, while the room on the summit of the stage-tower (called Epa) was the one chamber above all others in which Ningirsu and his consort, Ban, were supposed to reside, and where, accordingly, 1 Statue B, iii, 1 2-v, 1 1 2 Comp. Gudea, Statue B, v, 15-19 ; Statue D, ii, 7-iii, 1. 3 Comp. Thureau-Dangin's translation and brief" treatment of Gudea's two large cylinders (A and B) in Comptes Rendus, 1901, pp. I 12 seqq. (Le so?ige ae Gudea, Cyl. A), Revue d'/usto/re et de literature religieuses, vol. vi (1901), no. 6, pp. 481, seqq. (La famille et la cour d'u/i dieu chaldeen, Cyl. B.), and Zeitschrift fur Assyriologie, vol. xvi (1902), pp. 344, seqq. (Le ey/i/idre A de Gudea). 4 Comp. pp. 469, seqq., below.
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DURING i9?B CENTURY: ASSYRIA AND BABYLONIA 467<br />
know yet how <strong>the</strong> Semitic <strong>in</strong>habitants of ancient Nippur<br />
generally disposed of <strong>the</strong>ir dead.<br />
From <strong>the</strong> difficult passage 1<br />
preced<strong>in</strong>g Gudea's account of<br />
his restoration of N<strong>in</strong>girsu's temple at Lagash, I am <strong>in</strong>cl<strong>in</strong>ed<br />
to <strong>in</strong>fer that orig<strong>in</strong>ally a vast fire-necropolis surrounded<br />
<strong>the</strong> sanctuary of Tello also, and that Gudea did <strong>the</strong><br />
same for Shir-pur-la as Sargon I (or some o<strong>the</strong>r monarch<br />
of that general period) had done for Nippur. He stopped<br />
cremat<strong>in</strong>g and bury<strong>in</strong>g <strong>the</strong> dead <strong>in</strong><br />
temple of N<strong>in</strong>girsu, and levelled<br />
cemetery around it,<br />
<strong>the</strong> environments of <strong>the</strong><br />
<strong>the</strong> ground of <strong>the</strong> ancient<br />
with due regard to <strong>the</strong> numerous burial<br />
urns and coff<strong>in</strong>s previously deposited <strong>the</strong>re. In o<strong>the</strong>r words,<br />
" he cleaned <strong>the</strong> city " and " made <strong>the</strong> temple of N<strong>in</strong>girsu a<br />
pure place like Eridu," <strong>the</strong> sacred city of Ea, where, apparently,<br />
<strong>in</strong> <strong>the</strong> earliest days, burials were not allowed.<br />
<strong>the</strong> same <strong>in</strong>scription we learn ano<strong>the</strong>r important fact.<br />
states expressly, that " he restored<br />
From<br />
Gudea<br />
En<strong>in</strong>nu-imgig{gu)barbara<br />
[N<strong>in</strong>girsu's temple] and constructed his [i. e. <strong>the</strong> god's]<br />
beloved tomb (gigunu) of cedar wood <strong>in</strong> it." 2 It cannot be<br />
ascerta<strong>in</strong>ed precisely where <strong>the</strong> god's funeral chapel was,<br />
<strong>in</strong> <strong>the</strong> extensive household 3 provided for him by Gudea.<br />
From ano<strong>the</strong>r passage (Gudea, Statue D, ii, 7-iii, 1), however,<br />
it would seem that it formed part of <strong>the</strong> temple proper,<br />
which stood at <strong>the</strong> side 4<br />
of <strong>the</strong> ziggurrat, while <strong>the</strong> room on<br />
<strong>the</strong> summit of <strong>the</strong> stage-tower (called Epa) was <strong>the</strong> one<br />
chamber above all o<strong>the</strong>rs <strong>in</strong> which N<strong>in</strong>girsu and his consort,<br />
Ban, were supposed to reside, and where, accord<strong>in</strong>gly,<br />
1<br />
Statue B, iii, 1 2-v, 1 1<br />
2<br />
Comp. Gudea, Statue B, v, 15-19 ; Statue D, ii, 7-iii, 1.<br />
3<br />
Comp. Thureau-Dang<strong>in</strong>'s translation and brief" treatment of Gudea's two<br />
large cyl<strong>in</strong>ders (A and B) <strong>in</strong> Comptes Rendus, 1901, pp.<br />
I 12 seqq. (Le so?ige<br />
ae Gudea, Cyl. A), Revue d'/usto/re et de literature religieuses, vol. vi<br />
(1901), no. 6, pp. 481, seqq. (La famille et la cour d'u/i dieu chaldeen,<br />
Cyl. B.), and Zeitschrift fur Assyriologie, vol. xvi (1902), pp. 344,<br />
seqq. (Le ey/i/idre A de Gudea).<br />
4<br />
Comp. pp. 469, seqq., below.