Mamu

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According to the list of gods "An = Anum", Mamu ( Akkadian Mamu , Sumerian d Ma-mu.d and d Ma-mu 2 .d ) was a Mesopotamian dream goddess and daughter of Šamaš / Utu . Your name is a synonym for dream in the Sumerian language , which, with the spelling as mamu, usually has a divine reference and a forward-looking character. In contrast to mamu, there is also a more neutral word for dream ( maš 2 .gi 6 .k ).

Male form

Apart from the list of gods An = Anum, Mamu is primarily referred to as a male god. In the lipšur - litany he appears behind Šamaš, Aja and Bunene (Vizier of Šamaš). As a divine witness he is also mentioned in old Babylonian documents next to Šamaš and Aja. He is attested only twice in dream rituals, where he is identified as the god of dreams ( d Ma-mu 2 DINGIR Ma-mu 2 -da and d Ma-mu 2 DINGIR ša 2 MAŠ 2 .GE 6 meš ). In both cases, he is called upon to induce a positive dream. Butler believes that, unlike Ziqiqu , Mamu was responsible for positive dreams.

temple

His only known temple was in Balawat ( Imgur-Enlil ). This was excavated by Hormuzd Rassam and Max Mallowan . Aššur-nâṣir-apli II had it built after 875 and equipped with elaborate bronze-clad gates (Balawat B) and a statue of the god. It is not clear whether the deity Mamu of Imgur-Enlil is not a local deity of the same name, but Butler sees no evidence of this. The temple was probably in use until the end of the Assyrian Empire (approx. 612–610 BC), but the last written mention dates back to 694 BC. No religious or literary texts were found in the temple, which makes it difficult to classify the role of god. In contrast, there was a private archive of the Mamu-iqbi (approx. 697–671 BC), which may be a temple servant or a priest. Also the question of why Aššur-nasir-apli II. And Salmānu-ašarēd III. built a temple of Mamu in Imgur-Enlil cannot be answered with the available sources. Oates suspects that during his first night on the march (Imgur-Enlil is a day's journey from Nineveh, one of Assyria's capitals ) , the Assyrian king wanted to receive a dream from the god regarding his further campaign.

See also

Other Mesopotamian dream gods are Sisig , the son of Utu (Akkadian Ziqīqu, son of Šamaš) and Anzagar . Ziqīqu can also be referred to as Mamu ( d Mamu ), this is the case in the "Assyrian Dream Book".

literature

  • Jeremy A. Black, Anthony Green: Gods, demons and symbols of ancient Mesopotamia. An illustrated dictionary . British Museum Press, London 1992, ISBN 0-7141-1705-6 .
  • Sally AL Butler: Mesopotamian conceptions of dreams and dream rituals . Ugarit publishing house. Münster 1998. ISBN 3-927120-65-0 ( Old Orient and Old Testament . 258), pp. 73-77.
  • WG Lambert: Mamu (d) . In: Dietz-Otto Edzard u. a .: Real Lexicon of Assyriology and Near Eastern Archeology ; Vol. 7: Libanukšabaš - medicine . de Gruyter, Berlin 1987–1990, ISBN 3-11-010437-7 , p. 331.
  • Andreas Schachner: Pictures of a world empire: Art and cultural historical studies on the decorations of a gate from Balawat (Imgur-Enlil) from the time of Shalmaneser III, King of Assyria . Brepols, Brussels 2007, ISBN 978-2-503-52437-5 ( Subartu . 20).

Individual evidence

  1. ↑ On the court of Šamaš (column III, lines 97-205) and the sequence of the gods within the text, compare: Thomas Richter: Investigations into the local Panthea of ​​southern and central Babylon in ancient Babylonian times . 2nd Edition. Ugarit-Verlag, Münster 2004, ISBN 3-934628-50-8 ( Old Orient and Old Testament . 257), pp. 350–354. Mamu is only 52 lines behind her father.
  2. ^ Sally AL Butler: Mesopotamian conceptions of dreams and dream rituals . P. 74.
  3. ↑ Annette Zgoll : Dream and world experience in ancient Mesopotamia. Dream theory and practice in the 3rd-1st Millennium BC BC as the horizon of a cult history of dreaming . Ugarit-Verlag, Münster 2006, ISBN 3-934628-36-2 ( Old Orient and Old Testament . 333), p. 76 f. and 313.
  4. ↑ This is what Sally calls AL Butler: Mesopotamian conceptions of dreams and dream rituals . P. 74 and 87 Mamus Femininity in An = Anum: unusually .
  5. ^ Sally AL Butler: Mesopotamian conceptions of dreams and dream rituals . P. 73.
  6. ^ Sally AL Butler: Mesopotamian conceptions of dreams and dream rituals . P. 76 f.
  7. ^ Sally AL Butler: Mesopotamian conceptions of dreams and dream rituals . P. 86 f.
  8. ↑ To these see Andreas Schachner: Bilder einer Weltreichs .
  9. ^ Sally AL Butler: Mesopotamian conceptions of dreams and dream rituals . P. 76: "Statue of Mamu, my Lord" ( ṣa-lam d Ma-mu 2 EN-ia ).
  10. ↑ Jeremy A. Black, Anthony Green: Gods, demons and symbols of ancient Mesopotamia . P. 128.
  11. ^ Sally AL Butler: Mesopotamian conceptions of dreams and dream rituals . P. 74 f.
  12. ^ Sally AL Butler: Mesopotamian conceptions of dreams and dream rituals . P. 75 f.
  13. ^ B. Parker: Economic Tablets from the Temple of Mamu in Balawat . Iraq, 25, 1963, pp. 86-103.
  14. ↑ On this person G. Van Buylaere: Mamu-iqbi . In: Heather D. Baker (Ed.): The Prosopography of the Neo-Assyrian Empire. Volume 2, Part II: LN . The Neo-Assyrian Text Corpus Project, Helsinki 2001, ISBN 951-45-9055-4 , p. 676.
  15. ^ Sally AL Butler: Mesopotamian conceptions of dreams and dream rituals . P. 75.
  16. ↑ D. Oates: Balawat (Imgur Enlil): The Site and Its Buildings . In: Iraq . 36, 1974, p. 175.
  17. ^ Sally AL Butler: Mesopotamian conceptions of dreams and dream rituals . Pp. 747-83.
  18. ^ Sally AL Butler: Mesopotamian conceptions of dreams and dream rituals . Pp. 83-85.
  19. ↑ Annette Zgoll: Dream and world experience in ancient Mesopotamia. Dream theory and practice in the 3rd-1st Millennium BC BC as the horizon of a cultural history of dreaming . Ugarit-Verlag, Münster 2006, ISBN 3-934628-36-2 ( Old Orient and Old Testament . 333), p. 299 f.