Temple of Sumer

Welcome to the Temple of Sumer, a resource for those interested in

learning about the religion and myths of the Sumerian peoples. We will be
bringing you all and any information that you might need in order to
understand the myths, and reconstruct the religion.
In our books section you will find reviews of the best books on the Ancient
Near East along with books to avoid and why. We will be paying particular
attention to how useful the books are to both the beginning and advanced
student.
In our myth section you will see our modern English versions of the myths.
We will be bringing you an easy to understand version of the myths
without losing the meanings and implications that were put there by the
peoples of the Ancient Near East.
Over in our religion section you will find information on how you as a
Sumerian Reconstructionist can help bring an ancient religion back to life.
We will tell you about the morals, beliefs, and practices of ancient and
modern Sumerian practitioners.
In our biblical section we will be showing some of the places where the
bible gets some of its most popular ancient myths. We will show how some
traditions and customs are far older than once suspected, and we will
explain why people do what they do.
Our links section provides on line resources where you might find
electronic resources such as the ETCSL from Oxford university, and an on
line Lexicon of the Sumerian language. Also in here you will find links to
message boards and other resources where Sumerians and other
Reconstructionists get together.
Community is important for every religion, so we will be adding resources
to allow people from distant lands to get together. We hope to eventually
make a message board, and an off line place of worship, but for now enjoy
our guest book and feel free to send one of us an Email.

What is Reconstructionism?
If you've heard the word Recon in pagan circles, you may find that it refers
to a highly educated individual who has some differing views from the rest
of the group. Often this individual will correct others on various pieces of
information from history. This is not to say that they are correct, and that
everyone else is wrong. It just reflects a completely different point of view
from modern neo-paganism.
Reconstructionist pagan religions start with a religion that has not been
worshiped for hundreds if not thousands of years and attempts to bring it
back. It is imposable to bring a religion back exactly the way it was,
because the culture that the religion developed in is now gone, but we can
bring back the traditions and the beliefs in order to honor the gods.
There are various religions that we cannot reconstruct because we don't
have enough information about them. If we can't read the language of the
people and not enough was written about the people, then we cannot
reconstruct the religion. This is what prevents people from reconstructing

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Minoan and Etruscan religion. We simply don't have enough pieces of the
puzzle to make out a picture.
There is more to reconstructing a religion than simply getting a list of the
gods and worshiping one or more of them. It does no good to worship a
god or goddess if you have no idea who they are, what they have done,
and what they want from their worshipers. To find this information out we
need research and study. This is what gives Recons the reputation for
being obsessed with research.

How to Recon
The first thing to do when reconstructing a religion is to find out who the
people were. This allows you to get an idea of how to approach the gods,
what sort of mind set that they instilled in the people who worshiped
them. We may not be able to reconstruct an ancient culture, but we need
to understand why they did what they did.
Once you have a good idea of who the people were you need to
understand the gods. The best way to do this, at least at first, is to read
the myths. The myths give us a glimpse into the lives of the gods. They
tell us who the gods were by showing us a glimpse of some of the notable
things that they have done.
Many of the ancient myths are damaged or flawed. We should attempt to
figure out what those myths meant and what might have been in the
places that are damaged. On the other hand there is a point where
speculation should stop. A real Recon will never make up the ending of a
myth. It is considered particularly despicable to make up sections of a
myth simply to forward one's own religious beliefs.
Some stories were humor and not meant to be taken seriously at the time.
This needs to be kept in mind. Ancient peoples had a sense of humor and
were sometimes even allowed to poke fun at the expense of their gods.
Some of these stories reflect humorous views of the myths, where others
were meant to depict some comical aspect of the gods. Either way they
are useful in telling about the nature of the gods.
In some religions when one section of the religious doctrine contradicts
another section of the religious doctrine the worshipers are encouraged to
ignore the contradictions as though they weren't there. Reconstructionist
religions have many myths that contradict other myths. There were many
differing groups in most ancient religions, and each of them had a different
way of looking at the gods. There will be times when two conflicting myths
must be reconciled. One view will need to be accepted while another view
will need to simply be understood.
Myths and ancient belief sometimes do not mesh well with modern beliefs
and scientific knowledge. The ancients weren't always right. Occasionally
the ancients were completely wrong about something. We don't simply
throw out these ancient beliefs as foolish. Some of the beliefs were meant
to be taken spiritually, while others make sense given the context that
they lived in. The earth might not be flat, but the sections that they lived
in might be.

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The myths don't tell us everything about a god. There might be a god
known for farming prosperity that has a myth where they are a warrior.
This doesn't mean that they were a god of war, just that they have taken
up arms at one time. It would be like presuming that a person who joined
the military for four years was a military commander.
To find out more about the gods you need to read literature written by
ancient sources and the scholarly studies that have been written about
them since. This requires more research and study. It also requires access
to a moderate supply of books and journals.
Once you are this far you can start to reconstruct the rituals and forms of
worship. You have enough to know how to be respectful of the ancients,
and have probably picked up useful pieces of information along the way.
Be careful as you reconstruct a religion not to throw in old beliefs and
biases. If you came from a religion that believed in reincarnation for
example, then you might try to see reincarnation or karma in your new
religion. If these elements are not there, then don't add them. If you are
forced to disregard what the ancient peoples held dear, or if you are
unwilling to give up a strongly held belief, then perhaps Reconstructionism
isn't for you.

Communities
Many of the ancient religions have already been reconstructed to some
extent. Greek, Norse, Egyptian and Roman religions have been
reconstructed and are there to provide support for the interested Recon.
There are also small pockets of Recons who can be found here and there
almost at random who are not part of a community, but who would like to
be. They may worship less popular pantheons such as Sumerian,
Canaanite, Aztec, or Welsh just to name a few.
The first thing to do when looking into a community is to check to see if
they are a healthy community. If they tell you not to do research or that
they will tell you all that you need to know about the gods, then you
should stay away. Religions with a large number of secret teachings or that
all live in one big house are other things to be cautious around.
Get to know the texts that your prospective community draws from. The
community shouldn't hide the myths from you or twist the myths to suit
their own purposes. They should be free and open with information and
act as guides and teachers who help you understand myths and scholarly
texts.
A good community should provide education and emotional support. They
should stimulate the mind rather than provide dogma. They should provide
answers to why they believe what they believe, and how their beliefs differ
from the beliefs of other similar communities.
Above all a community should expand your social contact with others
rather than restrict it. If the community tells you that they are to be your
only contact with the outside world then they are attempting to
indoctrinate you rather than educate you.

Warning signs
It is sadly true today that there is a lot of bad information out there. It is
easy to assume that something is correct when you see it in two or three

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sources. There are several things to keep an eye out for when
reconstructing a religion so that you don't fall into bad habits, or get bad
information.
Almost all ancient pagan religions were polytheistic. They believed in the
individuality of the gods as well as believing in a multitude of gods. This is
to say that with a few exceptions the gods were not treated as archetypes.
If one were to say that a god was a war god this does not mean that there
aren't other war gods, or that being a war god was the only defining
feature of that god.
If you were to say that your mail carrier were not a real person, but simply
the modern representation of the concept of a messenger, then your mail
carrier might get offended. Saying the same sort of thing about your
nation's leader would imply that one leader is just as good as another. This
may sound reasonable, but the argument is quashed the moment a truly
bad leader comes into power.
The maiden, mother, crone belief is another example of archetypes. Most
goddesses were not able to be categorized in this fashion. Inanna, a
popular goddess among neo-pagans, was taken from a Sumerian goddess
of love and war. She is no maiden, being in fact a goddess of prostitutes.
Though some scholars suggest that there is a chance that she may have
had a child, she was never motherly, and is certainly not a mother
goddess. She is also not a crone as she is described as a youthful goddess
without whom sex does not happen. So what is she? She is Inanna, an
important individual goddess among many individuals.
In modern neo-paganism there is a movement to include some aspects of
Christianity into their spiritual paths. Since many Recons come to the
religion from one neo-pagan path or another, this trend has been brought
into some Reconstructionist communities. If your religion didn't have
angels, heaven, hell, a universal force of good and evil, a belief in sin, or
an all powerful god, then don't feel the need to add these elements. Some
religions will have some of these beliefs, but others will not. Respect the
ancient beliefs enough not to mix and match where you don't have to.
Recons, being a part of the larger pagan community, are surrounded by
neo-pagan beliefs. As with Christian beliefs, you shouldn't add
reincarnation, karma, and matriarchies where they aren't appropriate. If
your religion had an afterlife, then with a few exceptions they wouldn't
have had Reincarnation, and it certainly wouldn't have been universal.
Karma is incompatible with any religion that doesn't have universal
reincarnation, and the more outlandish rule of three was not found in any
ancient religion.
Recons tend not to mix religions even if their patron culture adopted other
gods and goddesses. This is because they don't want to blur the lines of
their religion any more than the erosion of centuries already has. Mixing
and matching religious beliefs leads to beliefs that don't mix well with
each other. It wouldn't do for example to worship an underworld goddess
and also believe that you were born with bad karma from your previous
life.

Biblical Parallels

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Sumerian Reconstructionists hear all the time that there are biblical
connections with some Sumerian myths and practices. For some these
connections with the bible's ancient past are what brought them to
Sumerian Reconstructionism.
Commonly Christians argue that these myths simply show that the myths
only show that pagans have twisted the myths over time, and that the
biblical versions are the original unaltered truth. Texts in the bible telling
who wrote it and where they came from tell another story. These biblical
texts are backed up by historical records and Scientific dating that tells
that the biblical stories were indeed written later.
There are similarities that can be drawn between any two myths. Some of
these are relevant and some of them are not. A single unqualified
similarity does not mean that there is a connection. When two myths come
from the same area there will usually be some awareness of an older myth
by the people who profess the newer myth.
These similarities are there, but the fact that there is a similarity does not
mean that the myths speak of a universal truth. What may be true for the
ancient Israelites and the Sumerians or the Akkadians might not be true of
the ancient people of India for example.
It is important to know the similarities are there. These myths let Sumerian
Reconstructionists know their place in the modern world. They allow us to
see similarities to our distant cousins in Judaism and other religions. They
show us not to be offended when an over zealous Evangelical tells us that
are going to hell because we don't believe in god.

Creation of the earth: A pattern of events

The biblical story is Semitic and comes to us from semitic sources. This
blurs the lines between the Sumerian gods Enlil and An. Both gods were
called El, and it is from this word that we get Elohim. (See: Elohim)
The world was created six days with one day for rest. Seven is a holy
number in Sumerian numerology. There were seven gods who decree fate,
and seven gates to the underworld. The number seven can be seen at all
levels of Sumerian Mythology.
In the bible, Elohim moved over the deep to create the universe. In
Sumerian mythology the universe was created out of the deep. Likewise,
in the bible the heavens were separated from the earth by Elohim. In some
creation stories the Ki and An were separated by Enlil.
The second, somewhat conflicting, myth of the creation of the earth comes
in Genesis 2:4 where the waters are made to flow upon the earth. This can
be seen as being remarkably similar to the creation myth of Enlil's creation
of the hoe. In it the rivers are made to flow over the land in much the
same way as is presented in Genesis 2:6.

Garden of Eden: A godly tradition of gardens

In the biblical account Adam and Eve live in an idyllic garden, and Eve
presents Adam with a fruit that he is not supposed to eat. In the earlier
Sumerian version, Enki is presented with fruits that he should not eat by
his minister Isimud.
The garden itself is interesting for its parallels in Sumerian, and later
Babylonian cultures. The gods were said to like plants and growing things.

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For this reason Temples had farms and gardens. Ziggurats were given
gardens that made the long ascent up to the most holy of places at their
tops more pleasant.
Even the word Eden comes from Sumer. It is derived from Edin meaning
steppe plain or grazing land. The Sumerian word implied that it was
between the Tigris and the Euphrates rivers as that would be the logical
place for such a land.
In one of the Gilgamesh myths Inanna had a garden of her own. In that
garden she had a tree. At the base of this tree was a snake. In Genesis 3:1
there was also a tree and a snake. Rather than being a threat, this snake
was more of a tempter.
In Genesis 4:15 Cain is banished to the land of Nod, a place east of Edin. If
we take the garden as being the fertile crescent that is made lush between
the Tigris and the Euphrates, then the land of Nod would be the Island of
Dilmun.
The land of Dilmun itself is closely associated with gardens. The myth of
Enki and the Garden is set in Dilmun. Utu, the sun god, was even said to
bring fresh water up from the ground to water Dilmun.
On their own each of these things is little more than an interesting
coincidence. Together these coincidences paint a picture of the sort of
background that inspired the first parts of Genesis.

Creation of man: Bread and Clay

The Sumerians thought of man being different from the animals because
man alone had the ability to create and maintain civilization. This meant
that an uncivilized man was not fully human. This also means that to
create humanity was to invent civilization.
This way of thinking can be seen in the creation myths where the creation
of man is linked to the creation of an implement of civilization. In the myth
"Creation of the Hoe" for example, man is linked to the creation of a
farming implement. Likewise in the myth "Debate Between Cattle and
Grain" man is created to make proper use of cattle and grain.
In the myth of Enki and Ninma the creation of man is connected with the
creation of several goddesses intimately involved in civilization. The
humans that were created were placed into a society that was already
there. This showed that humans weren't what was being created, but
rather civilized humans.
In the bible man was created in Genesis 1:27 and again in Genesis 2:7. In
the first version man and woman were created at the same time in the
image of God. He gave the earth to man and told them to subdue the
earth. In the second version man was created first. He was made from the
dust of the earth, and Elohim breathed life into him.
In the first biblical myth of the creation of man, man is created in the
image of god. In several ancient Mesopotamian versions, man is birthed
from special birth goddesses. In one myth a god is even used as part of
the material to create man.
In Sumerian creation stories the forming of man is described as being like
the baking of bread or clay. In the second version of the creation story as
with several Sumerian versions man is created from clay.

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Creation of woman: One rib more or less
In the Sumerian myth of Enki and the garden Enki cheats on his wife with
his children and then consumed a group of plants created by the his union
with the last of his children. Ninhursag punished him for his behavior with
several curses. One of these curses caused pains in his rib.
Enki's health degenerated to the point where he was next to death.
Ninhursag finally had mercy upon him and removed his pains. The one in
his rib became Ninti. The lady who makes live as well as the lady of the
rib.
In the biblical version Adam's rib was used to create Eve. The word Eve is
usually taken to mean the lady who makes live, and she came from Enki's
rib. The double meaning of the word "ti" makes sense in Sumerian, but
does not in Hebrew.
There is one more interesting thing about this myth. For a long time
people thought that male humans had one less rib than females. This was
simply assumed to be true because it was presented in the bible. It was
thought that the biblical myth was a reflection of people realizing that one
rib was missing. The interesting part comes with the fact that males and
females have the same number of ribs.

Lilith: Not in the bible, and barely in the myth

In one part of one of the Gilgamesh myths a Lilitu demon is in a tree with a
snake living at its base. Gilgamesh chops down the tree and chases the
minor demoness off. In this myth Lilith is a wind demon similar to an owl.
The Lilitu demon was a minor Sumerian wind demoness. The name breaks
down to "lil" meaning wind, and "itu" meaning moon. Together Lilitu means
moon wind. Lilitu were wind demons that were dangerous to infants and
pregnant women.
In a Jewish myth Lilith is a demoness who was the first wife of Adam. She
wanted to be the dominant one in the relationship and was made an
example of in Jewish mythology. The fact that she later became a symbol
of feminism is actually a little ironic.
Lilith, in the Jewish version, was told that her children would constantly be
killed. In response she kidnapped and adopted human infants to be slain
instead of her own children. The reasons are different, but the elements
are the same.

Cain and Able: Inanna prefers the Farmer

The struggle between farmers and herders is a common motif in
Mesopotamia. It shows up early on in the story of Cain and Able where the
moral is that a sacrifice of vegetation is nothing compared to a sacrifice of
meat.
In the myth "Inanna Prefers the Farmer" Dumuzi, the shepherd god,
competes with a farm god for the affections of Inanna. Inanna ends up
preferring the farmer, but Dumuzi ends up wooing her after threatening
the farm god with violence.
In each of these myths similar things happen, but with reversed roles. Cain
committed violence against able, and the outside force preferred the
farmer to the shepherd in the biblical version.

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The theme can again be seen in the myth "Debate between Cattle and
Grain" where Lahar, god of cattle, and his sister Ashnan, goddess of grain,
were created so that the gods could enjoy their products. These gods were
unable to make effective use of these items, so man was created.
The Sumerian gods, being relatively peaceful by comparison, did not end
up at each others throats. They did however argue about who is the
greater, in the process belittling the other's product. We don't know who
won that argument as we do not yer have the end of that myth.

Abraham of Ur: A direct connection

How do we know that the Sumerian myths came before the biblical myths?
In the bible Abraham is said to come from the city of Ur of the Chaldeas.
That means that Abraham would have come out of the middle east and
been aware of the myths, customs, and beliefs of the people of Ur.
Abraham was thought to have lived sometime around 1850 BC. This would
have placed him as a contemporary with Sargon the first of Assyria, not to
be confused with Sargon the great founder of the Akkadian Dynasty,
according to G. Roux. He would have been an Akkadian speaking person
from Babylon. This would have been long before the Chaldeans, but the
city would still be the same.
The bible described Abraham's behavior and the behavior of those who
were with him and we can easily see that they were shining examples of
what an Akkadian of the day would have been like. He was gracious as
both a host and a guest. He was loyal to his personal god, going so far as
to make a traditional covenant with him.
This connection is important. Some have argued over the years that the
early parts of the bible were simply stories made up for entertainment or
for other reasons. This connection shows not only where the myths come
from, but it puts them in a context that makes sense for the culture of the
day.
Over time this man who followed many gods would give rise to a people
who recognized many gods but followed only one as we can see in the
time of Moses. From there they would go through the reforms of Leviticus
and develop into the strictly monotheistic people that we think of today as
the Jews. From there the monotheism would break down into a triumvirate
with an evil god as their rival and be added to a host of saints and angels
to become the Christian pantheon of today.

The flood: Removing man from the earth

The biblical account of the flood is presented as a dramatic and universal
apocalypse. Mankind had sinned and was condemned to death. Exactly
what their sin was, or why the animals and plants were being punished for
these crimes remains unclear. In the biblical version the flood covers the
entire world and kills everyone.
Though various similar stories have spread widely across the world
starting in the middle east, it is hardly universal. Egypt, a country near
Mesopotamia, welcomed flooding. In their land Floods were more of a
predictable blessing than an unexpected threat.
Archaeologically we find that there is no evidence that the histories of
hundreds of civilizations ended in a deluge. Palaeontology also does not

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bear this story out as there were no mass extinctions to suggest a world
wide flood. Even common sense tells us that if the world were to flood that
the fresh waters and salt waters would mix and kill all of the fresh water
fish.
Where then would such a story come from? Why would it touch so many
people? It did so because in a sense it happened. The world was not
flooded, but all of the world that mattered to the ancient Sumerians was.
They knew that the world extended beyond where they had been just as
they knew that they weren't the only humans around. By their definitions
though the world was flooded.
The Mesopotamians had several flood stories Atrahasis, Ziusudra,
Utnapishtim, and a few others. In most Sumerian and Babylonian myths
mankind was annoying to the gods and the flood was sent to shut mankind
up.

The Ten Commandments

The Ten commandments: a contract between a people and their
personal god
1. no gods before An / No foreign gods
2. no false Idols
3. don't misuse god's name
4. Remember the Sabbath
5. Honor your ancestors
6. Don't murder
7. Don't commit Adultery
8. Don't Steal
9. Don't lie in court
10.Don't covet

Sumerian Religion
Chapter 1: Morality

1)Sumerian Sin
The Sumerians didn't have the same idea of universal sin that is common
in modern Christian communities. There were no ten commandments, and
there was no original sin. There was sin however. Sin in ancient sumer is
an act that offends ones personal gods. One could also offend the gods in
general by upsetting the established order of the universe.
In Christianity and Judaism, when one breaks the ten commandments they
have transgressed against a contract. In Judaism this transgression was a
bad mark against the whole community, while Christians considered sin to
be a personal transgression.
Abraham of the bible was a Semite who worshiped the Akkadian and
Sumerian gods. It is not surprising therefore that the ten commandments
were a contract between him and his personal god El. It was written in the
standard two tablet format with all content copied equally on each tablet.
In their original form they are a valuable look into the moral values of the
people.

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The Sumerians also looked at law as something handed over to man by
the sun god Utu. Civilization was highly important to the Sumerians and
was a part of the personal connection that brought them closer to their
gods. The rules of society were therefore an integral piece of their moral
beliefs. Breaking the law was not a sin however. It was simply another way
that one could upset the order of the universe, and it came with it's own
punishments.

2)Sumerian moral guidelines

1) Servitude: The gods created man to do tasks for them. This means we
are the slaves, or servants, of the gods. From the point of view of the gods
this is the defining reason that we were created. To these ends we need to
work hard in this life to better ourselves and the world around us. Part of
this servitude is tribute to one's gods. The gods cherish a good servant the
same way that you or I would so hard work is rewarded in this life and the
after life.
The gods do not require us. If all of the civilizations of the world were to
fall and nobody were left to give service to the gods, then the gods would
be forced to do the work themselves. They appreciate the work that we
do, but we cannot hold this over their heads. We simply do not have the
reach to hold such things over the heads of the gods.

2) Hospitality: The exact specifics of hospitality are not set in stone,

however the basics are clear. Anyone that is a brother or sister to you in
the spiritual sense may ask help of you in a time of need. It is the mark of
a morally good man to grant hospitality if possible. A host must make
every attempt to make their guest comfortable for the duration of their
welcome.
It is the duty of the guest not to ask too much of the host. Hospitality goes
both ways. Just as one person needs to be a good host, the other person
needs to be a good guest. The gods and demons themselves observe the
laws of hospitality, and are punished for breaking its rules.
In ancient times if one granted hospitality it included a foot bath, and the
offer of a meal in addition to a place to stay for a time, and protection from
any threats from the outside. Hospitality was often granted for a limited
period of time, and also commonly included the exchange of minor gifts.

3) Death: Death is inescapable it should be prepared for rather than

ignored. In life a Sumerian must prepare the things that they are to have
in the afterlife, they must prepare to give offerings to their gods, and they
must prepare themselves mentally. This doesn't mean that fate can't be
avoided for a time, simply that it will eventually come to us all. The
struggle for life is a noble task, but reality of deaths eventual hold must
always be remembered.
If one does not prepare for death, they will arrive in the afterlife caught
short. They will not be able to pay the gate keepers to allow them access
to the rest of the underworld. They will be unable to give offerings directly
to the gods. They will have none to tend to their needs. In essence they
will live as the poorest of the poor in the outskirts of the underworld.

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The dead must be buried with their burial offerings promptly after death,
and whenever possible offerings must be made for them. Traditionally this
would include drinkable water and the occasional votive servant or other
small statue. These offerings were made at or near the grave as the grave
was a spiritual gate to the land of the dead.
The dead must never be cremated or left out to rot as this bars the dead
from the underworld. The Sumerians called ghosts, those whose homes
are the ruins. This was probably because a ruined city has none to bury
the dead and allow them access to the afterlife.
4) Law: Utu handed down law to mankind. This was one of the things that
made Sumerians civilized. And to the Sumerians if you were not civilized,
then you weren't human. Man has been attempting to adapt these laws
ever since. Even the ten commandments was copied off of pieces of the
code of Hammurabi.
The gods judge us on our actions rather than our thoughts, so correct
action is more important than correct thought. To think about breaking the
law is not the same as actually breaking the law.
It is important to work within the system to effect changes in the world
around you. Occasionally this is imposable, but order is the ideal that must
be striven for.

5) Destiny: The seven great gods decree fate. As a group they judge the
outcome of every event, but even so this is not a license to do whatever
you wish with the excuse that it is preordained that you are to do this.
Each of the seven gods works to change your destiny one way or another,
and you must work to both convince them and alter your own fate.
Your destiny is wrapped up in your potential. If you have great potential,
then you must look to see where you are in the order of the universe and
find the place where you can do your best. Simply because a great destiny
has been decreed for you does not mean that you will not have to get up
and go to it. In the same way, simply because a terrible destiny has been
decreed for you does not mean that you should not work to avoid it.
Some of the gods may wish to give hints as to what the future might hold.
Utu has been known to give hints in the form of prophecies for example.
Other gods wish to make requests upon your behavior. Listen to their
advice, and earn their favor.

6) Order: Enlil decreed that the order of the universe should be set. The
clever god Enki created the divine "Me", or order of the universe. These
"Me", pronounced may, are both the rules of the universe and the power
over the universe. Understanding a thing gives one a measure of power
over that thing.
The gods have decreed a proper place and a destiny for everyone. If you
seek that place then you will maintain the decreed order of the universe,
and the world around you will work smoothly.
Order is not the same as balance, but the concept is similar. One must
seek to find equilibrium with the world around them rather than
stagnation. When one upsets the order of the universe one invites strife
into their life and must ask the forgiveness of the gods. The gods

11
determined the order of the universe and they will punish those who
disrupt it.
There is more to the order of the universe than simply not rocking the
cosmic boat though. The order of the universe reflects itself in both the
physical and the spiritual universe. One image reflects onto the other.

7) Loyalty: The Sumerians worshiped their own gods and not those of
other nations. Occasionally the gods of other nations would be adopted,
but they were not worshiped until that point. Gods of other nations may be
recognized, and their spirits may do tasks for the gods of the Sumerian
pantheon, but Sumerians must not worship them.
In modern times this seems to be the hardest rule not to break. Sumerian
Reconstructionists are constantly around other pagans, and asked to join
in their rituals. As a Sumerian, you are allowed to participate so long as no
foreign gods are invoked.

3) Forgiveness and favor

Eventually everyone is going to offend the gods in some way or other.
What pleases one god might be offensive to another. If nothing else, there
is always the risk of misinterpreting the will of the gods. Each offense is
not considered unforgivable.
If one offends one of the gods or even their own personal god, then there
were several things that one could do in order to regain the favor of that
god. These include asking for forgiveness, making right what was done,
and making an offering to the gods.
At times one can loose favor of a god simply by being part of a community
that has offended the gods. Entire cities could offend the gods with their
behavior. Obviously one could always distance ones self from the
community, but community was extremely important to the ancient
Sumerians, so this was obviously to be avoided.
In these instances it was all the more important to be on good terms with
ones personal god. If one was on good terms with their personal god, then
that god might intercede between them and the other gods. The gods are
not unfeeling, and they will hear the pleas of the other gods or those who
serve them.
One doesn't need to have done something to offend the gods to seek their
favor. Humans have sought the favor of the gods to help them in their
personal goals since the beginning of recorded history. As ancient Sumer
was present at the beginning of recorded history, we have many examples
of humans acting to gain the favor of the gods in their endeavors.

1) Atonement: The first thing that should be tried whenever the gods
have been offended is atonement. If you know that you have done
something wrong, then putting things right is the most obvious way to
return to the good graces of the gods.
Not only does this simple act bring the favor of the gods, but it also
corrects any disturbance to the proper order of the universe. Even if the
gods still hold a grudge for past actions it is a good first step. Not to
mention the fact that maintaining the proper order of the universe is
simply the right thing to do.

12
2) Scapegoats and the substitute king: There were instances when a
community has offended the gods. This might be the fault of the king,
spiritual leader or the community. It might even be the fault of some
outside agency.
The community might not even know what it is that they have dine, but for
whatever reason they want to return to the good graces of the gods.
Thankfully the Sumerian gods respect the significance of symbolism. This
means that there are some symbolic means that the community can use in
order to regain the favor of the gods.
If a community has a curse upon them, then this curse can be taken away
from the community by means of a scape goat. A scape goat is a literal
goat that has had a communities curse transfered onto it. The curse is
taken away from the community when the goat is driven out into the
wilderness. If the gods find this vessel acceptable, then they will allow the
curse to befall the sacrificial goat rather than the community.
For the modern Sumerian Reconstructionist, a goat may not be available.
This does not mean that the scape goat method can't be used. A curse can
be transfered to any suitable substitute.
There are some crimes so terrible that only the death penalty can atone
for. This sacrifice of a human in the name of justice was not commonly
done, but it had been known to happen on extremely rare occasions. There
are even instances in myth where a god has been sacrificed for the greater
good of the gods.
If a king were to have done something so terrible that he thought that he
needed to make the ultimate sacrifice, it was his right to do so. This
suicide could take away not only his own problems, but the problems of
the entire community. It was not a selfish act, and the ancient Sumerians
did not look down upon it.
There were times however when the king was needed to lead his people
more than his sacrifice was needed to save it. For times like this there was
a special office called the substitute king. This person served as a stand in
for the king on many occasions in life, he would be a friend and a
companion. On rare occasions the king may decide that they have made a
mistake so bad that his substitute king could take the place of the king in
even in death.
In modern times, taking of a persons life for religious reasons is not only
frowned upon, it's illegal. In this circumstance it is not hard to let religion
conform to modern society. Law and religion are supposed to be separate
in many western countries, and the Sumerian religion is not the official
religion in any modern country. This means that the substitute king is not a
viable option for any modern Sumerian Reconstructionist. On the other
hand the office of substitute king usually does not involve death, and so
might still have value.

3) Sacrifice: The word "sacrifice" is almost a swear word among modern

pagans, as it requires that one give up something that they value. Some
call it wasteful since the gods don't actually need what we could give
them. Some are ashamed to admit that the gods are greater than us, or
that they deserve to be given offerings. Others are frightened by the

13
simple fact that in ancient times it was not uncommon to sacrifice
something living to the gods.
The truth is that sacrifice is a part of every religion and it is most definitely
a traditional part of Sumerian religion. Sacrifice requires that one give up
to the gods something that is both valuable to them and valuable to the
gods.
Traditionally sacrifices are burned on an altar. Gibil, god of fire and
messenger to the gods, would carry the offering up to heaven and give its
essence over to the gods. This offering could be fish, it could be a goat, it
could be clothing, it could be anything that the gods might find valuable.
In ancient times human sacrifice did happen, but there is little evidence
that humans were commonly offered up to the gods. There were also
instances of blood sacrifice to some gods such as Nergal, but again it is
unclear how many of the gods wanted a sacrifice of ones own blood.

4) Offering: There is an important difference between an offering and a

sacrifice in the Sumerian religion. An offering is a gift of ones best that is
shared with the gods. Offerings are given over to the gods in spirit and
actually holds even more value to the worshiper who holds them.
Traditional offerings include beer, fish, bread, clothing, and jewelry.
Anything that the ancient Sumerians cherished could be given over as a
traditional offering. Modern Sumerian Reconstructionists aren't limited to
the traditional offerings, but giving something relatively close is always
preferred as it is reminiscent of the ancient people that the gods once
loved, and the modern worshiper respects.
If a lamb, for example, were to be given over to the temple, then its life
might be sacrificed to the gods, but then the meat and wool could be used
by the temple and worshipers.
Not every Sumerian Reconstructionist has the luxury of being part of a
temple. One of the beautiful things about the Sumerian religion though is
that it is perfectly suited to the solitary worshiper. Even the common
practitioner can have an idol of their personal god to give an offering to.
It is not hard to dedicate a mouth watering meal to the gods in prayer
before eating it. In a ritual a favored beer could be dedicated to a persons
personal god, and then after the ritual is over the beer would then be
enjoyed.

5) Plea and bribe: From time to time an unfavorable destiny will be

decreed for a worshiper. The worshiper may not have done anything
wrong. Bad things happen to even the best worshiper simply because that
is the way that the proper order of the universe. It is also not too late to
change it.
Sometimes it only takes a heart felt request for assistance to sway the will
of the gods. This is true even if one's personal god isn't directly involved in
determining fate. Even if a person's personal god is merely the god of tin,
that god can act as an intermediary between the worshiper and the seven
who decree fate bringing the pleas of the worshiper to the gods.
However there is a difference between a plea for help and a constant
request for favors. The gods want the best for their servants, but at the

14
same time the order of the universe places the gods above man kind. The
gods greatly resent being treated as our servants.
If you know that your request is somewhat frivolous, it might be a good
idea to make an offer to the gods. This practice was one of those that was
retained by the ancient Israelites, biblical descendants of the Sumerians.

Chapter2: Worship and Beliefs

1) Personal gods:
Each person or family had a personal god to act as an intermediary
between the worshiper and the greater gods. These gods would plead the
worshipers case to the greater gods, and particularly between the
worshiper and the seven who decree fate.
The personal god is like a third parent in that you can count the brothers of
your personal god as your uncles. This leads to some confusing family
trees as often the gods are listed instead of one parent or another.
Confusing the matter is that all gods that father and mother were both
terms of respect.
As the name suggests a personal god is a god that has a deep connection
with their follower. A person's personal god is as close to a companion to
their follower as an animal lover is to their pets.
The term monolatry means the worship of one god among many. This is
likely how Abraham of the city of Ur worshiped. In contrast to the
monotheism that the modern descendants of Abraham use, monolatry
does not deny the existence of the other gods.

2) Vessels of the gods:

The gods can inhabit any suitable vessel. Most of the time this means that
a statue of a god can be addressed as though it were the god. This works
in reverse as well. An image of an Imdugud bird can provide a place for the
Imdugud bird to inhabit, and the bird can act through the vessel to protect
a home.
Like the Egyptians, the Sumerians believed that some individuals could be
personal incarnations of the gods. This is evidenced in the way that
humans were sacrificed in tombs like the royal tomb of Ur. There is
evidence that the woman at the center of the tomb may have been a
vessel for the goddess Inanna.
Being a human vessel for a god is not the same as being a god. One of the
most important differences is that the vessel of a god does not have the
power of a god. The priest of Ningishzida, the god of dawn, can't return
from the dead every day with the dawn for example.

3) Idolatry:
It is hard for people today to understand the purpose and symbolism
behind idolatry. Even the term idolatry has taken on bad connotations due
to the Judao-Christian commandment against the worship of false idols.
Who wants to be thought of as the guy that worships statues? This would
be the same as asking why a Christian would worship crossed sticks.

15
Idolaters are not actually worshiping the statues that they appear to be
worshiping. They are actually worshiping the god represented by the
statue.
In Sumerian religion, as in many religions where idolatry is practiced, the
statues represent a connection between the physical world and the
spiritual world. A votive statue of a man worshiping a votive statue of a
god IS the same as a man worshiping the god in person. The statue of the
worshiper is acting as a vessel for the spiritual essence of the worshiper
just as the statue of the god is a vessel for the actual god.
People in the Christian religion go to church and commune with their god
but they are not in the physical presence of their god per se. They are
symbolically in the presence of their god. If a statue of the virgin Mary
begins to bleed it is not the wood or the stone that is bleeding, but rather
a spiritual manifestation through an appropriate vessel. The Sumerians are
doing no less than this when it appears that one is worshiping statues.
Everything on a Sumerian's altar exists and is real in the spiritual realm.
When the statue of a worshiper is placed on an altar in a position where it
is worshiping the gods it begins to show devotion to the gods continually
every moment of the day.
Not every statue represents a physical person. Some statues are votive
worshipers or servants that exist entirely on the spiritual realm. These
votive statues serve various functions depending on their form.

4) Ziggurats:
This is an artificial mountain where the gods are worshiped. They are
pyramids with steps that look more like Central American step pyramids
than Egyptian pyramids. A Ziggurat was the ultimate temple to a god and
served as a physical recreation of their spiritual home.
Ziggurats are decorated with growing things to please the gods. They are
never approached directly, but instead the paths that lead to the top are
given every possible twist and turn. As the Sumerians had strict class
based clothing taboos, those who are permitted would approach
unclothed. This showed that even the priests and kings were slaves to the
will of the gods.
Modern Sumerian Reconstructionists do not have the luxury of building
themselves a Ziggurat, but ancient Sumerians did keep altars. For the
modern Recon it is an easy matter to keep their altar at the highest
available point, such as the top of a book case or dresser. Turning the altar
to one side so that the image of the god is at one side is also useful as this
prevents the worshiper from approaching the gods directly by making
them climb and turn before worshiping.
If the clothing taboo is imposable to observe then one can simply observe
the spirit of the practice. Approaching the gods in simple garments and
poor clothing shows them the same respect for the same reasons. It is
more important that one aproaches the gods humbly than that they
approach them in no garment at all.

5) Slavery:
Man was created to do the work of the gods. They don't need us at all, but
that does not mean that they don't want us. We are their servants and this

16
makes us no better or worse than demons. Mankind was made to be a
useful servant, but a slave nonetheless. For this reason the Sumerians had
a fantastic work ethic. The gods wanted man to work and so man worked.
This work ethic is ingrained into the religion.
In Sumer slaves were given far more rights than you might suspect. They
could own property and run a business for example. A slave's life was not
easy, but it was not imposable. This is exactly how Sumerians viewed their
world.
It was traditional for the high priests to approach their god in the nude to
show that even though they were exalted among the slaves and had been
given a high place in the world, that they were simply slaves to the gods.
They showed reverence and obedience to their god. They would follow
instructions given to them by their gods faithfully, and they expected to
interact with their gods regularly.

Chapter 3: Gods

Language and the nature of the gods:

You never really know a god or goddess in the Sumerian pantheon unless
you understand their names and where they come from. Each god has a
name that tells not only what they were called, but also who they were.
Their names were descriptive and told something about them.
The Akkadians adopted the Sumerian religion and the Sumerian gods, but
called them by different names. These different names weren't different
gods, but rather different ways to understand the same gods. The
Akkadian language was vastly different from the language of the
Sumerians meaning that the symbols and words that could be used to
describe the gods would be different, but the gods were still the same.
The Sumerian language is interesting in that every word could be used to
mean about a half dozen things, and some words could be given many
more definitions than that. This pun filled language is useful in
understanding their culture in that each word association told a little more.
It can be confusing in that the same word could be used to mean
something vastly different in two differing contexts.
Though it is perfectly valid to use the Akkadian language to talk about the
gods, we will be using the Sumerian names to differentiate between
Sumerian and later Babylonian beliefs. The Babylonians used the Akkadian
language, but over time they changed some of the core Sumerian beliefs.

The Seven Who Decree Fate:

These were the seven greatest gods. They each had a hand in determining
destiny. Presumably each of these gods had a copy of the tablet of destiny,
or else they had possession of the Me. These were equivalent in that they
gave those who possessed them an understanding of the nature of the
universe. To understand a thing was to have power over a thing.
Though each of the gods had a say in the way destiny would play out the
determining of destiny was not a democratic process. One god could over
rule the other six if that god were aggressive enough. This happened in
myth on several occasions.

17
Though the seven seemed all powerful and all knowing, there were a few
things that they were forbidden to have power over. No god could have
control of destiny and also have control over the land of the dead. When
Inanna attempted to take the throne of Kur from Ereshkigal she was slain
for it. When Enki went down to the underworld to save Ereshkigal at the
dawn of time he gave the ruler ship of the realm to Ereshkigal rather than
attempting to keep it for himself.

1) Anu or An: In myth, this god is often present, but is rarely if ever the
central figure. He is extremely powerful, being the father of the father of
the gods and one of the seven who decree fate, but he rarely uses this
power.
It is thought that he was once the head of the pantheon in the earliest
days of Sumer. For most of available Sumerian mythology he was not the
head of the pantheon. That honor was given to his first born son Enlil, the
lord of the winds.
As a god he is the manifestation of the realm of heaven. His name An was
also the name for heaven. That is to say he is the lord of heaven as well as
being heaven itself. His consort was the goddess Ki or Ninki at one point,
but after the birth of Enlil they were separated.
There are connections between him and the Judeo-Christian god Eloheim.
In Akkadian, the language Abraham most likely spoke, El was both the
name for An and for his son Enlil. El translates roughly to the word lord. As
it is unlikely that Elohim refers to the same god in every situation, there is
a good chance that the title referred to An on several occasions.

2) Enlil: He is the first born son of An and Ki and had a hand in separating
the heavens from the earth. His myths blur together with the older myths
of An since both were the head of the pantheon at one time and both are
translated as El in Akkadian. In character though they are quite different.
An was never a particularly active member of the pantheon, while Enlil
took an active role in ruling the pantheon.
Enlil is considered to be the father of the gods though Enki could just as
easily claim that title. Both gods had quite a number of children, though
three of Enlil's descendants are among the seven who decree fate.
His name means "lord of the wind" or "lord of the spirits". As such it is only
natural that he is the head of the gods. He is the manifestation of the
realm between the heaven and the earth.
The goddess Ninlil was destined to be his consort, but he had intercourse
before his bride to be was ready. He was condemned for this rape by the
entire pantheon. She did not hold this act against him for all time as you
might expect. She even acted to save him from death and had bore many
of the gods in the process.

3) Enki: He is the god of wisdom, magic, cleverness, fertility, and

invention, but he is primarily the god of fresh waters. All of these other
aspects are simply extensions of his affinity to fresh water. He even made
his home in the deep.
His name, En-ki means "lord of the earth", as that was meant to show that
he was lord of the things below the wind and heaven. His name also

18
relates to the fact that his consort Ninhursag was the lady of the earth,
and couples are often given similar names.
His father was An the god of heaven, and his mother was Apsu the
goddess of the deep. This makes him a half brother to Enlil, the lord of the
gods. His children were an entirely separate lineage of gods to those of
Enlil. Enki ruled over the Igigi gods while Enlil ruled over the Anuna gods.
In the earliest times Enki defeated Kur and became En-Kur lord of the
underworld. As an underworld god Enki placed Ereshkigal in charge of the
underworld and had power over life and death.

4) Ninhursag: She is the goddess of the earth, and is also the Sumerian
mother goddess. You would expect this to make her popular with modern
neo pagans, but this is not the case. She has been forgotten for the most
part as a mother goddess, ironically in favor of goddesses of war and
demons of disease.
She is a nature goddess, but this doesn't exactly make her a goddess of
the wilderness. Civilization was a central focus of the Sumerian gods.
Cultivation and gardening is a major part of what makes a people civilized.
Ninhursag is generally a pleasant goddess, but she can become angry if
she believes her children have been treated badly. Even as an angry
goddess she is quite forgiving.
Her name derives from the words Nin, meaning lady, Hur meaning valleys?
and Sag meaning fortune. (Note, look this up. It contradicts the accepted
translations.)

5) Nanna: In Akkadian he or Sin or Suen: the god of the moon is a god

who rides a boat across the sky. He seduced his wife Ningal the lady of the
reeds rather romantically. The Sumerians saw the tide as Nanna caressing
the reeds. Nanna was also responsible for the more gentle necessary
floods. He was the inspiration for the chief Muslim god Allah, though
personally I don't see the two as anything alike.

6) Utu: the sun god was also the god of prophecy. In later times he
became associated with the horse and the sun disk. His father was the
moon god and in many myths his sister was Inanna. Utu was a friend to
mankind in that he attempted to show man something of the fate that the
seven had decreed for them. The sun god was also legalistic. He was the
one who gave law down to mankind, and he meted out justice in the
underworld. There are connections between him and the Aten from the
reign of Ankhenaten as well as Mazda from Zoroastrianism.

7) Inanna: She is presently really popular as a mother goddess, but she

wasn't a mother goddess at all. She was a liberated woman who genuinely
cared for her worshipers even though she was also depicted as being a
wild and loose young lady. She is associated with owls, war, and wisdom.
She started out as the guardian of the date stores and in myths involving
her dates pun with jewelry. Her symbol is the ring poll as this is also the
symbol of the date stores. She came to be associated with love and war.

Underworld Gods

19
1) Kur: the manifestation of the underworld is the dragon Kur. He was
defeated by Enki at the dawn of time when Ereshkigal had been given over
to him as a wife. He still exerts power trough galla demons as these
demons are lesser manifestations of the dragon himself. Kur is located
below the Apsu or under the Ki. This is not to say that if you dig far enough
you will find it. Kur is a spiritual realm.

2) Ereshkigal: She had been sent down to the underworld to be the wife
of Kur. Enki set her up as the absolute ruler. She took Gugalanna as her
husband, but he was slain by Gilgamesh. After that time she sent Namtar
to make the other gods bow before him. This symbolized a fear of death.
Only Nergal refused to bow and he was dragged by Udug demons to the
underworld so that Ereshkigal might kill him. Not only does she not kill
him, but she is defeated by him in battle. He ravages her and she likes it
so much that when he departs she commands that he come and be her
consort or she will send the dead to consume the living.

3) Gugalanna: the bull of heaven is also known as the divine canal

inspector of the gods. Together with Ereshkigal they bore a son Ninazu.
Gugalanna died when the hero Gilgamesh and his companion Enkidu killed
him in battle. His horns were devoted by Gilgamesh to his personal god.

4) Ninazu: is a healing god who sleeps in the underworld. Long before the
death of Gugalanna Ninazu ruled the underworld. There is a rivalry
between him and Nergal as Ninazu once ruled the underworld and was
swept to the side when Nergal became his mothers consort.

5) Nergal or Erra: The Sumerian warrior god Erra was once one of the
twins that guarded the gates to the underworld (represented in later
astrology as the constellation Gemini) Nergal was a god of war and
disease who drank the blood of the living and was often represented as a
dragon. (There are no connections between him and Vlad Dracul other
than the fact that both have spawned vampire myths.) Nergal was the god
implored to in order to help against rebellion. If you will notice similarities
between the names of him and Ereshkigal that is because the two are wed
though Ereshkigal is still the reigning partner.

6) Namtar: As the major god of death and fate it was his job to act out
the wishes of his mistress Ereshkigal. The demon Namtar was the minister
of Ereshkigal. Fate and death were synonymous. To the Sumerians death
was something that could not be escaped at all.

8) The Udug demon of Nergal from whom none can escape: As far
as I can tell that's his name. He seems to act as the minister to Nergal.
This would mean that his job was to ferry those who died in battle and
perhaps those who died from disease to the underworld.

9) Gatekeepers and guides: the demon Neti is the best known gate
keeper of the underworld because he is noted as being the gate keeper in

20
the decent of Inanna, but there were several other more important gate
keepers including the twins and Utu. They acted as toll masters and in
some cases also as judges of the dead who came to them. Another
important figure is Urshanabi who was the boatman that took Gilgamesh
to Ziusudra beyond the sea of life and death. I see a similarity between
him and Charon, but Pen (our expert Hellenist) didn't say that she knew of
any direct relations.

Other Gods

1) Imdugud: Son of Anu this lion headed bird began as a storm god, and
later drifted down to be considered a demon, and then a class of demons.
Most Imdugud birds are female and carvings of them were placed over
doorways to protect the home. Imdugud himself plays prominently in a
myth where he obtains the tablet of destiny from Enki for a short time.

2) Dumuzi: Once a human king, Dumuzi was adopted as a god and

quickly came to prominence. He married Inanna, and his wedding is
recognized in the sacred marriage ceremony where the physical
incarnation of Dumuzi (the king) would symbolically wed Inanna in the
form of the high priestess.

3) Ningilin/ Ninkilim: She was the goddess of magic and mongooses.

She could help protect against snakebites and her wisdom allowed her to
avoid getting bitten in the first place. Worship of her was important to
farmers who wished to prevent rodents from eating crops.

4) Ninkasi: She is a grain goddess she is more important as the patron

goddess of beer. Specifically red beer sacred to the Sumerians.
Nisaba or Nidaba: She is a grain goddess, and the patron goddess of
writing. It was her job to keep a record of the deeds of mankind in a book
that became permanent every New Year. This custom is still observed
today in the Jewish New Year festival.

Chapter 4: Ghosts, demons, magic and misfortune

Ghosts and demons basic information: The first and most important
thing to remember about the spirits and creatures of the middle east is
that no general type of creature is all good or all evil. Just like people and
animals, they are individualistic.

Galla: underworld bailiff. Manifestations of the underworld itself.

Mashkimu: Underworld inspector.
Gidim: Encroaching darkness, hungry ghost. The Gidim could possess the
living by entering through the ear.
Udug: The Udug demon is a generalized demon. Udug seems to be a
generalized word for demon. Asag, Galla, and many other demons can be
grouped under this term.

21
Asag: Griffin like desert demon. The Asag is a man with wings and often a
birds head.
Lilitu: Owl like wind demon known for killing infants and mothers.
Dim-Shap: Bear like monster.
Udug Hul texts: The texts you see here were adapted from the most
viable of the texts found in "Forerunners to Udug Hul" by Geller. This book
is an outdated translation of only the Udug Hul texts written by the
Sumerians. It is full of holes and broken texts on how to deal with demons
from a Sumerian point of view.
A viable text is one that has enough meat on it to adapt. We're not going
to copy the entire book for our audience. That wouldn't be fare to Mr.
Geller. That means that we need to pick out just the best ones.
Legend:

Tablet and Text Notation is in black and bold.

1 (1) Geller's translations are in bold and blue. (2) Paragraphs are
each numbered. (3)
Line numbers are in parenthesis.
1 Adapted text is in black. Paragraph numbers should roughly line up with
the translations.
* Commentary is in green and Italics. This is a place for annotation of the
texts as they are translated.
(1) After each text containing a large number of names a list of demons
and gods is present along with a rough description of who they are.

Tablet 3 Text 1
(01) Enuru Incantations
1 (02) The Namtar spirit was wandering about in heaven, (03) the
Asag demon was prowling around like a storm on earth, (04) the
evil Udug demon was running amok in the street, (1) while evil
Alad envelops him like the Ulu demon. (2) These demons agitated
the distraught man, and struck that man. (3) He did not know his
own anatomy, where illness crouched.
1 Namtar, the spirit of fate and death, was traveling about through
heaven. The Asag, the eagle Djini, was prowling the earth like a storm. An
evil demon was rampaging through the street while evil Alad surrounded
him like the Ulu demon. A distressed man was agitated and struck by each
of these demons. He didn't even know his own body where illness settled.
*This paragraph sets the stage for something bad to happen. Death was in
heaven and probably being given instructions. The powerful Asag caused
destruction where it wandered. I'm thinking this is a metaphor for a sand
storm. Ulu are unknown to me.
2 (4) I am Enki's man, (5) I am Damgalnunna's man, (6) the great
lord Enki has sent me. (7) It is I who was approaching the sick
man, (8) when I entered his house, (9) and it was I who placed my
hand upon his head, (10) and was carefully examining the sinews
of his limbs, (11) and I who recreated the incantation of Eridu for
him. (12) After I have administered the incantation to the sick
man [...]

22
2 I am the agent of Enki and his wife Damgalnunna who lives with him in
the Apsu. I was sent by Enki, as a doctor for the sick man. I came into the
sick man's house, examined him, treated him, and spoke the incantations
over him.
*The writer identifies himself as an agent of Enki and his wife perhaps the
next paragraph would have alluded to Asalluhi, we'll simply have to wait
for more texts to be translated. The writer states that he is a qualified
medical practitioner / exorcist. It reads more like a medical journal than a
religious text to me.
It is interesting to note that the incantations themselves are only refered
to, and not listed. Perhaps the text would have continued on to say them,
but I don't think so. This was probably written by an Akkadian speaking
man who used Sumerian as a scholarly as well as a sorcerous language. If
the incantation were to be found I suspect it would be written in Akkadian
so as to lessen it's power for storage.
3 (13) They are the messengers of Enlil, lord of the lands. (14) The
evil Udug of the steppe killed the victim, (15) as the evil Ala
covered him like a garment. (16) While the evil ghost and evil
Galla seized his body, (17) and while the Dimme and Dima
infected his body, (18) the lil demons, inhospitable winds of the
steppe, swept along, (19) approached the distraught man's side,
(20) and set the grievous Asag disease in his body
3 The inhospitable wind demon of the steppe defeated the victim while the
evil Ala surrounded him like a set of clothes. The evil Galla and ghost took
hold of his body, and the Dimme and Dima infected his body. With this
done, the wind swept along. These are the messengers of Enlil, lord of the
gods, and they placed the Asag disease in him.
* I am equating the demon (Udug) of the steppe and the wind (lil) of the
steppe. As I see it this is a description of a coordinated demonic strike on
a victim. The Ala holds the victim still while the wind plunges in the knife.
The Galla possesses the corpse and the Dimme and Dima ate away at the
prize. If any of this is mistranslated I would suspect that it is the
translation of the word "killed", the reason being that you don't heal a
dead man.
The note that Enlil is ultimately responsible speaks to the time that this
was penned down. Enki is now less responsible for bad things, and Enlil is
more responsible. Perhaps this is related to Enlil's connection to spirits
and demons, and Enki's connection to raw magic.
4 (21) Since his body contained the evil of the broken oath, (22)
the demons injected his bad blood separately. (23) Since his body
contained the Namtar demon with its evil, (24) or since his body
contained its venomous evil, (25) or since his body contained an
evil curse, (26) or since his body contained the evil of
punishment, (27) or since the venom of misdeed hung over him,
(28) thus have the demons wrought evil, approached the
distraught man's side, (20) and set the grievous Asag disease in
his body.
4 The man's body had been tainted by a broken oath, and so the demons
each injected poison into his blood. His body either contained Namtar
demon as the result of a curse laid upon him. This punishment was done

23
to him because of a misdeed. This is how the demons have done this to
him and infected him with the Asag disease.
*Our doctor diagnoses the causes of the disease before proceeding. The
demons each injected poison in addition to the other things that they have
done. Why did they do this? Because the man had angered a god or a
sorcerer who has cursed them. There seems to be no blame upon the
individual who had been the recipient of the broken oath from earlier.
Perhaps what I took as a sandstorm metaphor was meant to refer more to
a plague. I would have to know more about the Asag disease.
5 (29) The evil man, evil eye, evil mouth, and evil tongue, (30) the
evil [...] worked woe in him. (31) They roared at him from the
mountain like wind in a porous pot. (32) The destructive acts
bound the mouth, (33) and the spells through their evil seized the
tongue.
5 An evil man with an evil eye spoke dark words that howled down from
the mountain like wind through the holes in a pot. This spell worked havoc
on the afflicted man. It caused his tongue to be seized and bound his
mouth taking away his voice.
*Here we definitely have a sorcerer. It is specifically an evil man rather
than a demon or a god. The use of the evil eye and the words binding the
target sound more like manipulation of magic than manipulation of
demons. The presence of demons suggests that perhaps practitioners of
the arts were simply assumed to know both.
The fact that this is something I have been arguing for years, and this
section conveniently points in my favored direction makes it possible that
I am simply reading too far into the texts. I will have to read on to find
more evidence.
The disease that is afflicting him is taking hold of his tongue. Perhaps a
tooth problem or tetanus. Tooth problems were treatable, but could get
really bad. Tetanus attacks the joints and shuts the mouth. I don't think
this was treatable. I also suspect that he had a fever.
6 (34) As the great lord Enki left, there was the Evil god. (35) The
demons plagued that man at the main crossroad.
6 Enki had departed, and in his place was Enlil a hostile god who did not
want anything good for the afflicted man. At the crossroads he was set
upon by demons who served this god.
*You will note a similarity between P6 and P3, and also P5 and P1 I see
these as building upon the earlier paragraphs to add more detail. This
makes the evil god Enlil. This makes sense as he was earlier noted as the
one behind the other demons.
I changed it from "evil" to "hostile" as I think the sense of evil as
inherently evil is too ingrained in the modern psyche. This was not a
concept shared by the Sumerians, Akkadians, or Babylonians.
7 (36) I am Enki's man, (37) I am his messenger. (38) To heal the
man in his illness, (39) the great lord Enki sent me. (40) Since he
made his holy incantation into my incantation, [...]
7 Lord Enki acts through me. I am his messenger, and I came to heal the
afflicted man's illness. Enki taught me his incantation, and I have made it
my own. With this incantation I am able to help this man. [...]

24
*We have a break in the text here. I think it may have said something brief
about how he healed the ailments in addition to the incantations. I have
read that the incantation followed by physical treatment was the common
practice.
3 lines restored
(a) Causing his pure mouth to be my pure mouth, (b) his pure
spell to be my pure spell, (c) his pure prayer to be my pure prayer.
8 Enki has given me the words to say, and he has given me his clean
mouth to say them with. I am able to cast his pure spell and pray with his
purity. No hint of uncleanliness can touch my mouth.
* After adapting the patch in the text it is interesting to look back at my
commentary. My guess was reasonable, it was simply wrong. Instead of
talking about another stage of treatment he talked about cleanliness.
Having a pure mouth obviously had a lot to do with hygiene to our modern
eyes, but in this instance it had more to do with ritual purification. The
beneficial hygienic aspects are a happy coincidence. Again though, this
section seems to indicate a doctor rather than simply a wielder of magic.
Demons being simply another vector for disease to spread through.
From a magical standpoint this section tells us that ritual purification is
important in the casting of this type of magic. At the very least, a modern
practitioner might want to brush their teeth before starting a spell. More
likely they would want to have regular dental visits.
9 (41) That which surely attacked the limbs is in the sick man's
body. (42) It is an effective incantation, the word of Enki. (43)
They were the evil ones who were indeed uprooted.
9 The demons that hindered the sick man's limbs was in his body. I used
the incantation of Enki. The incantation was effective and the malicious
entities were uprooted from the sick man's body.
*Again it would be instructive to know what that incantation was exactly.
This is definitely useful in it's own right, but it doesn't answer certain
fundamental questions.
9 (44) In my hand I raised the manu wood, the exalted instrument
of heaven. (45) Pisangunu, the herald of Kulaba, walks behind me
while I enjoy good health. (46) As the good Udug walked with him
on my right side, (47) and the good Lamma walked with him on
my left side, (48) Geshtin-anna, the great scribe of Arali, recited
with each one of them the liturgy of the holy incantation.
Ningirsu, the lord of the weapon, surely adjured you.
9 I raised the Manu wood staff, a renown tool of heaven, in my hands. The
herald of Kulab, Pisangunu, walks behind me and so my health is good. To
my right is the good demon, and to my left is the good Lamma. Dumuzi's
sister Geshtin-anna, the great scribe of the underworld, chanted the
incantation with each of these spirits. As Ninurta, master of weaponry,
solemnly instructed you.
* Knowing what a Manu wood staff is made of would be greatly useful to a
modern Sumerian magical practitioner. I know I would like to have one.
Oh, and in case anyone doesn't know,Kulab is the city where Gilgamesh
came from originally. It is located within Uruk. Uruk grew to encompass
Kulab in much the same way that Chicago came to envelop the cities in
northern Illinois.

25
10 (50) May they who are the evil ones not approach my body,
(51) nor go behind me, nor enter my house, (52) nor climb on my
roof, nor slip into my dwelling. (53) Be you adjured by heaven, be
you adjured by earth.
10 "May those with bad intentions not approach me from the front or from
behind. May they not come into my house, climb my roof, or enter my
door. You are instructed by heaven and by earth," we chanted.
*This looks to be the incantation he was talking about. The tone of these
lines changed so I attempted to keep it close to the original. It is
interesting that it is not invoking any god or demon here, but rather
invoking by heaven and earth.
Gods were mentioned in the previous line, but more for them to lend their
strength to the chant rather than to give the chant authority. A distinct
difference.
Instructing them thus is like saying, "You know the order of the universe,
obey the rules."
(54) Incantation: the Asag: binding of illness [...]
Incanation: An incantation against the Asag, and the binding of the
diseases that they cause.
*The Sumerians seem to have placed the titles at the ends of their
compositions.
List of demons and gods
(1) Ala: A demon I don't know. Perhaps a shortened version of Alad, a male
protective spirit. The suffix suggests lesser spirit.
(2) Alad: A male protective spirit.
(3) Arali: another name for the underworld. Also another name for
Ereshkigal.
(4) Asag: A winged eagle headed demon similar to an angel or a Djini in
Assyrian art. They were considered to be particularly powerful. Like the
Alad we see the glimmerings of two sides to them. Evil Asag when named
in incantations are demons of sickness. When shown in art they seem to
be more similar to the incantation priests themselves.
(5) Damgalnunna: The wife of Enki who lives with him in the deep. Not
much is said about her in the myths. She is the mother of Asalluhi,
potentially a Sumerian form of Marduk, though Marduk is also mentioned
in these texts separately from Asalluhi.
(6) Dimme and Dima: More demons I don't know anything about.
(7) Enki: Lord of wisdom, magic and fresh water. He lives in the abyss, a
place accessible by way of Eridu, his city. Enki is also the main god of T/S.
(8) Enlil: Wind god and head of the pantheon. He is more beneficial in
earlier texts than this one. He is master of spirits and as such is a lord over
demons.
(9) Galla: Demon of the underworld. Their chief duty is to bring the dead to
the underworld. They get over enthusiastic about this and will attempt to
bring as many into the underworld as they can. They are harmful, but not
evil by nature.
(10) Geshtin-anna: Dumuzi's sister. Here she is presented as the scribe of
the underworld.
(11) Gidim: Ghost. a spirit who has died, but was not properly buried. Here
it would benefit greatly from taking a victim and killing it. This would allow

26
it a way to be burried and so enter the underworld on another's ticket as it
were.
(12) Lamma: something like a Djini.
(13) Lil: this means wind, spirit, or wind spirit. By nature it was the servant
of Enlil.
(14) Namtar: God of fate and death, and minister of Ereshkigal.
(15) Pisangunu: the herald of Kullab. Not an entity I am familiar with. I
know I have heard the name before though.
(16) Udug: Any demon.
(17) Udug of the steppe: I equate this to be a form of wind demon. As such
it would be subservient to Enlil.
(18) Ulu demon: The direct transliteration of Ulu demon is U18-Lu-Gin7.
Checking this with the lexicon gets: U18 (huge), Lu (male, person, or any
of a number of other definitions.) and Gin7 (Similar to, like.) like a huge
male demon.

Tablet 3 Text 3
(73) Enuru Incantation
1 (74) I am the incantation priest, the high priest of Enki. (75) I
am the purification priest of Eridu, (76) [...] I am the incantation
priest.
1 I am the high priest of Enki. I know his sacred incantations. I perform
purification rites for Enki's city of Eridu. I am superbly qualified for the task
that is before me.
A strong opening. The doctor puts the patient at ease and frightens the
demons at the same time.
2 (77) In my going to the sick man's house (78) In my pressing on
the door of the house (79) As I call out to him at the gate (80)
When I would cross the threshold of the house, (81) When I would
enter the house [...] (82) Utu is before me, Nanna is behind me,
(83) Nergal is at my right side, (84) and Ninurta is at my left side.
2 Going past the door of the house brings me into another place. Simply
opening the door and walking through would put a normal man at risk of
the forces within. When I cross the threshold however, I walk with the god
Utu in front of me and Nanna, his father, behind me. My way is therefore
divinely lit and the actions of the demons are controlled. To my right is
Nergal, and to my left is Ninurta. Both are powerful warriors who have the
force needed to command even the most powerful of demons.
It is interesting that these four are here. Utu, Nanna, and Nergal have
strong underworld associations. Nergal is a master of demons of disease
ammong others, and Ninurta has been shown to fight against demons in
the myths.
3 (85) As I would approach the patient, as I would prop up the sick
man's head (86) may the good Udug and good Lamma stand at my
side.
To aid me in my actions I request the assistance of a good demon and a
good Lamma spirit. Stand with me at my side and assist me if you would.
Something you do not really see in a lot of modern magic, but that was
present in the ancient world is politeness to demons that you are asking

27
the assistance of. It is bad form to command the aid of forces you are
dependent of the good will of.
It is also interesting to note that the demons aid is requested while the aid
of the gods is stated as fact. Since the aid of the spirits is politely
requested and the presence of the gods is simply noted with pride it might
be inferred that this exorcist is experienced in his work and has a close
relationship with the gods.
(87) Gap 12 lines restored but not translated
(88) Be adjured by heaven and earth.
(89) Incantation
List of demons and gods
(1) Lama -Good: This is a spirit that is usually depicted as being helpful.
(2) Nanna: The moon god. The MALE moon god. He is father of the Sun
god who is also male. He is romantic with his wife and protective of the
people of Sumer. That being said, he would later serve as the inspiration
for Mohammed's Allah.
(3) Nergal: Governor of the Underworld. Husband to Ereshkigal, queen of
the underworld. God of war, and plague. Associated with lions, and popular
well outside of Sumer in the ancient world.
(4) Ninurta: Ninurta is a warrior storm god. He wields the deified sword
Sharur. He was one of the most important gods in Sumer. If there were an
eighth god who decreed fate, then it would be him.
(5) Udug -Good: This simply means good demon. Good is perhaps not the
proper term. Helpful would be more accurate.
(6) Utu: He is the sun god and also a governor of the underworld. He is the
god of law and justice. Nanna is his father, and Inanna is his sister.

Chapter 5: Death burial and the underworld

1) What shapes your arrival in the underworld

You can take it with you:

The first and most difficult concept to accept about Sumerian mortality is
that you can be buried with statues and gifts and that they can be there
for you in the underworld as if by magic. In western culture we hear time
and again that you can't take it with you. That materialism, though
instinctual, isn't right. To the Sumerians materialism had it's place in the
order of the universe. You wanted to be buried as a king with many
offerings and gifts.
"If I'm wrong, then I'll shrug my shoulders, but if you're wrong you could be
miserable for all eternity." This statement has been used by some as a
means to frighten them into converting to one religion or other with an
afterlife, and it works equally well in Sumerian religion. If a Sumerian isn't
buried with the proper respect or offerings then their afterlife could be
impoverished for all eternity.
As with the objects on a Sumerian's altar, the objects that they are buried
with have a spiritual presence. They are in effect real in the afterlife. As
such it is a good idea to provide for one's self in the afterlife with servants,
wealth, and items of comfort. These things allow the person a measure of

28
comfort in the afterlife as well as providing them with the means to be
useful and productive in the afterlife.
An artist might choose to be buried with artist supplies. The spirit of those
objects would arrive with them in the afterlife. Someone who was not
provided with offerings, at death or after, would be poor in the afterlife. For
this reason a modern Sumerian might choose to provide objects that they
want to have in the afterlife.

Offerings
In ancient Sumer the dead were usually buried close to home. There would
be a wing of the house where the dead were buried. Offerings could be
made to the dead in these rooms and these offerings would arrive in the
underworld for the use of dead loved ones.
In the epic of Gilgamesh Gilgamesh had the opportunity to speak to his
dead companion Enkidu. He asked a number of questions about people in
the afterlife. Many of the things that he heard from his friend have led
later scholars to think that the dead are doomed to misery. This was meant
to teach a lesson however. The continued existence of the dead is people
are dependent on several factors. Some of them are controllable and some
aren't.
If people had many children they could expect to have their children
provide offerings for them. There were several ways that the offerings
could be given. An offering could be placed directly into the grave after
burial, but those left behind did not have to go this rout. They could
dedicate the offerings to an image of the deceased and that would work as
well.
In modern times many people would rather forget the dead. In Sumer they
did not have that luxury. They knew that dead who were buried poorly and
then not given offerings would return to the land of the living as Gidim.
These covetous ghosts could do physical harm to the living even going so
far as to possess them by entering through the ear.
Haunting the living as an impoverished or vengeful Gidim is not the worst
thing that could happen to a person at burial. The dead in Sumer were
always buried. They were never cremated except in the most extreme of
cases. A person whose body was cremated did not go to the land of the
dead. They, like the smoke and fire that consumed them, would go up to
heaven.
Being barred from the underworld and going up to heaven was considered
the worst thing that could happen to a person when they died. Heaven
was a perfectly decent place for the gods to be, but it simply was not
where the dead belonged. That was not the proper order of the universe.
Being Cremated was worse even than being doomed to walk the living
world. The best thing that could happen is to get a place near the feet of
Ereshkigal. These facts help to tear down the preconception that the
Sumerian afterlife was abysmal.
Many Reconstructionists in our era don't have large families to provide
offerings for them. Likewise many do not have parents who are members
of their religion to give offerings to. Their parents, not being Sumerian,
might not even appreciate an offering. That judgment call should be made
with care.

29
How you die
How you die is something you have some control over. If you smoke
constantly you are more likely to die from cancer, but then again you are
also more likely to die in a fire. A person who drives too fast might die in
an accident, but might also have a heart attack. Even a person attempting
to commit suicide could mess it up and then end up dying another way.
In essence your death is not something you have total control over. You
can influence it one way or another, but you cannot have utter control
over it. Death is just an instant though. It is better to prepare to be dead
than to prepare to die. In order to better prepare for death it is best to
strive for life.
As we live we experience things that become a part of us. A nurturing
upbringing might lead to a person becoming kind, or perhaps spoiled.
Death, as an often defining life experience, also leaves a mark on the soul.
The way that a person dies is a clear indicator of what condition that they
will be in when they arrive in the afterlife.
People who leave behind loved ones often have visions and dreams of the
dead as they were continuing on as though nothing happened. If they die
from a wasting disease they might be ill, but still hanging on. A person
who had been shot might be slowly recovering from a wound.
A traumatic death might leave traumatic marks on the soul, while a violent
but sudden death might actually be preferable in the way that the death is
instantaneous. When you are told that your dead loved ones did not suffer,
this is what makes the loss easier to bare.

How you lived

Your life is not meaningless. It doesn't simply boil down to the guided
application of resources and a roll of the dice for what kind of death you
will have. A person can die well, and be buried well by people who
continue to give offerings and still not have a happy afterlife. The way that
you behaved in life does matter.
Part of the fate that the gods decree for us is our place in the afterlife. As
we live some of the gods keep a record of what we do. When we die the
gods are told of how we upset the order of the universe, or how we helped
maintain it. The gods are told about how we lived within the Sumerian
moral code, and how we honored the gods in life.
Keep in mind that the Sumerian moral code is similar to the Christian
version of the Ten Commandments, but at the same time there are
important differences. The Sumerians had a slightly different mind set to
the wandering herders who became the Jews, and a particularly different
mind set to the cultures that shaped western culture into what it is today.
Most notable here is that the gods are not all of one mind. They get along
better than many pantheons, but they still have disagreements and
different ways of looking at the world.
Once you get into the underworld there are other more obvious ways that
the way that you lived will impact you. The people that you knew before
they died have memories, and they have had time to get used to the
underworld. Additionally, the people you knew who are still alive have the

30
ability to leave you sacrifices. Being kind to others can therefore be simply
a practical investment.

2) The history of the dragon Kur

The underworld is a vast and complicated realm with many confusing

myths and rules. It's rules are relatively consistent, but they need to be
pieced together from many differing sources. The history of Kur is a
complicated tangle of myths. Attempts were made to remove bias from
the myths and to keep in mind the few basic rules of the underworld, but
there is no guarantee that the interpretation presented here is indeed the
right one.
The underworld has several rules that must be obeyed even by the gods.
The first of these rules is that an unfair balance must always be struck
between the land of the living and the land of the dead. This balance is
commonly called the conservation of death. None can return to the land of
the living without providing a replacement in the land of the dead. The
opposite does not hold true. People can die without the land of the dead
needing to provide a replacement in the land of the living.
The next rule is one that only the gods need to follow. None can rule in
both An and Kur. This rule can be seen in the prelude to Gilgamesh, it can
be seen in the later myth of Ereshkigal and Nergal, and it can be seen in
the myth of Inanna's descent to the underworld.
The third rule is that the living must respect the dead while in their
presence. This rule is why the living go to the land of the dead in mourners
clothing and in whispered silence. This rule is a matter of courtesy, but
one that is strictly enforced. Likewise when the dead come to the land of
the living they must obey our hospitality laws.
Kur, like Ki, An, Apsu, and others, is not just the name of a realm, but also
the name of the spirit that personifies it. Kur lies outside of the Anki, that
is to say out side of the universe. Within the Apsu the universe, Anki, was
created and it split apart into the land the air and the sky. Each of these
realms were ruled by a god. The Sumerians envisioned Kur as lying under
the land of the living as people are buried under the ground and so the
gates of the underworld lead downwards.
Within the realm of An was a beautiful young woman by the name of
Ereshkigal. She was taken by Kur to be the bride of the underworld. Enki,
whose mother was the Apsu, and who made his home in the great deep,
sailed to her rescue. The dragon Kur made the waters turbulent in an
effort to stop Enki, but Enki made his way to Ereshkigal and placed her
upon the throne of the underworld.
Ereshkigal made her home in the underworld and grew to adulthood in
that land. Ereshkigal could not return to the realm of An because not even
the gods were allowed to rule in both the land of the living and the land of
the dead.
She took the bull of heaven, Gugalanna, as her husband. Together she and
the bull had a child Ninazu. Some scholars also believe that the gate
keeper Neti and the god of death Namtar were also her children. Namtar
served as her minister deciding ultimately who would be privileged with
the opportunity to go into the queen's presence.

31
Ninazu fathered Ningishzida, the god of the dawn. Ningishzida's tragic fate
was to die, but he knew a clever way out. He would build a throne that
would take him from the land of the dead to the land of the living. This
throne was near to the throne of Ereshkigal's and he would use it to return
to life for half of the day. It is presumably through this chair that Ninazu
was able to return to the land of the living without having someone stay
behind in his stead.
At this time the twin brothers Lugal-irra and Meslamta-Ea, more commonly
known as Nergal, guarded the gate between the land of the living and the
land of the dead. He and his twin brother have been confused with one
another often through history, and Nergal may in fact be the other brother
instead.
One day Inanna was provoked by Gilgamesh and decided instead to send
the bull of heaven after him. An attempted to persuade Inanna not to take
this course of action, but she insisted. The bull of heaven was sadly slain
by Gilgamesh. His body was desecrated, his rear leg was torn off, and his
head was offered as a sacrifice to Gilgamesh's personal god.
Several plotting Galla demons convinced Inanna to go down to the
underworld to conduct Gugalana's funeral and attempt to take the throne
of the underworld while she was at it. Ereshkigal was understandably
upset at having the one responsible for her husband's death conduct the
funeral. Her anger only grew when Inanna took the throne. Her husband's
memory had been completely disrespected.
Inanna's time on the throne was short. By sitting upon the throne she had
attempted to take power in both heaven and the underworld. She was
struck dead by the gods. Ereshkigal hung her corpse on a meat hook next
to the throne as a punishment.
Inanna had arranged for this eventuality and had her servant go to various
gods to see if they would help her. The only god who did was Enki. The god
of magic fashioned two funeral priests out of the clay from under his finger
tips. He then gave each of these figures the food and water of life.
The funerary priests traveled to the underworld and mourned Ereshkigal's
loss giving compassion where none had given it before. This moved the
queen, who promised the priests anything that they wanted. The priests
asked for the corpse of Inanna. Ereshkigal was upset, but gave them what
they desired.
Inanna was returned to life, but was forced to have someone go to the
underworld in her place. Her husband Dumuzi had not properly mourned
her, so she decided that he would remain in the land of the dead instead
of her. Dumuzi's sister Geshtin-anna chose to spend half of the year in the
underworld instead of her brother. This sacrifice drove the seasons.
Eventually Gilgamesh died as all mortals do. He had lived a good life and
he was beloved by the gods. His destiny was to die and this had been
ordained by the seven who decree fate, but they decided to add one last
twist when he got to the underworld. He would be placed in a position of
honor above all other mortals.
Hoping to cheer Ereshkigal up the gods threw a party. Ereshkigal could not
come to heaven, but she could send Namtar up instead of her. While there
he would accept her presents and bring back food. This greatly pleased

32
the queen of the underworld who was still mourning the death of her
husband.
Namtar had all of the gods in heaven bow before him symbolically showing
that even they respected the power of death. Nergal refused to bow
showing that he had no fear of death. Namtar, as the god of death, was
enraged by this and reported this to his queen. When he returned to
heaven he could not find Nergal.
Nergal decided to lay siege to the underworld and take dominion over that
land. He gathered together a small army of demons and constructed a
chair like the one Ninazu owned and marched upon the gates of Ganzer.
When he reached Ereshkigal's throne in the underworld he took the queen
to bed and she fell in love with him. After several days of passion, Nergal
snuck off back to the land of the living where his actions were well known.
In order to escape the land of the dead he had built a chair such as the
one used by Ningishzida.
Ereshkigal was enraged at having been taken advantage of and
threatened to unleash the dead to consume the living if Nergal was not
returned to the underworld to become her husband. Nergal accepted his
fate and became the king of the underworld. His power was second only to
Ereshkigal herself. Ninazu, who had been attended by a dragon, lost this
dragon to Nergal when he lost his place to Nergal. There was tension
between the two gods, but no outright conflicts have yet broken out.

3) Geography of Kur

Urugal: It is here that Ereshkigal's great throne resides as well as the

throne of her husband Nergal. That makes this the capital and most
important city of the underworld. It is in fact the only city mentioned being
in the underworld. There may be other cities in the underworld, if there are
we know nothing about them.
The word Urugal derives from Uru meaning city, and Gal meaning great.
Urugal therefore means great city. It is there that most of the dead reside.
If one keeps in mind that the dead are expected to continue using the
skills that they learned in life, you can imagine how great the city must be.
As the sun dips over the horizon Ninazu, the god of the dawn, travel into
the underworld. Presumably Utu, the god of the sun, goes with him. This
means that the luminous glow of the sun can be seen coming from
Ereshkigal's city. A wonder to behold.
There is a large courtyard beyond Ereshkigal's throne room as a barrier
between her inner sanctum and the main city. In order to go from the main
city through the court yard, and into Ereshkigal's presence one needs to
get the approval of Namtar. This is one of the main services that any of the
ministers of the gods provide.
Beyond the city of Urugal are wastelands where the less fortunate among
the dead are forced to eat dust. This stark contrast to the great city is
what the myths about the underworld are warning us about. Provide for
your future and the future of those loved ones that have passed away or
you will not have a comfortable eternity to look forward to.

33
Ganzer: The land of the living and the land of the dead need to be kept
apart. There are dead who would return to consume the living, and there
are powers that the living could steal from the dead. The fortress guarding
the border between the world of the living and the world of the dead is
called Ganzer.
The underworld needs a fortress that is strong, because occasionally some
of the more powerful gods attempt to break in. Inanna had the strength to
rip open the gates, and threatened to do so in one myth. Nergal, being
powerful but not as powerful as Inanna, took a small force of demons to
force the gates of the underworld.
For most the grave is the gateway that leads to the underworld. It is how
the soul gets from the land of the living to the land of the dead. The grave
is fitted with offerings for the dead to take with them into the underworld.
These offerings would include offerings for the gatekeepers.
Ganzer has seven gates guarded by seven gate keepers. Another version
of the fortress has it that there are fourteen gates. The chief of these gate
keepers is the minor god Neti in any version. The gates are often
described as being bound or locked with a cord.

Id-Kura: The river of the underworld or the man eating river. This is a
river that pulls people from the living realm to the land of the dead. The
word Id-Kura translates roughly as Id, River, with Kur, meaning underworld,
and ra meaning flood.
It plays a strong part in the myth where Enlil is condemned to death and
the myth where the child Damu falls into the river. It was understood in
these myths that the river would lead into a cave and from there the river
would lead directly into the underworld.
Though the river bears some passing similarities to the Greek river Styx, it
should be pointed out that we don't actually know that they are in fact
connected. We do know that the Greeks borrowed several elements from
Sumerian mythology.

4) The Restless Dead

The dead can take many forms and follow some specific rules depending
upon what form that they take. An understanding of what they are and
why they do the things that they do will bring a better understanding of
how to deal with them, and how to avoid upsetting them.

Gidim: In ancient Sumer there was a fear of ghosts, but this was not the
child like fear that we have come to associate with the fear of ghosts.
There was no belief that all ghosts were evil. Gidim were simply the
shades of people who had died. They were one form that the dead could
take when they passed into death.
Gidim, like any spirit in ancient Sumer, had both a good side and a bad
side. When a person was not buried with offerings, or if a person was not
buried at all then they could not make it into the underworld. The Gidim
were said to make their homes in the ruins of cities that were ancient even
in those times.

34
When a Gidim, by choice or not, walks in the world of the living, they have
some ability to force their will upon the living. They can enter the bodies of
the living through the ear and take control. They can cause pain or
sickness to the living. The dead would do this in order to get revenge upon
the living for ignoring them or for dishonoring their memories. Gidim could
be protected against by enchanted ear jewelry. Sorcerers could protect
against them or use them to act upon others.

Vampires: There were times when gods such as Ereshkigal, Nergal, or

Inanna threatened to break down the gates of the underworld and let the
dead consume the living. The word vampire didn't come into usage until
millennia after the fall of Sumer, but the concept was remarkably similar.
Vampires were restricted from doing things such as breaking into the
house of a member of the living, or from coming out during the day
because they were constricted by the laws of hospitality and other similar
laws governing the behavior of the dead.
Obviously the Sumerians did not call them vampires, but they didn't call
the dead who consume the living much of anything else either. Vampire is
just as good of a word as any, but there are a few important differences
between them and the modern concept of vampires.
Crosses are a Christian concept based upon a roman form of torture and
execution, and as such do not relate to Sumerian vampires. Garlic as a
ward against vampires comes to us from Egypt. In Egypt spirits could be
driven away by bad smells.

Chapter 6: Building a religion in a modern world.

under construction

Ensi: The title of Ensi is similar to the title of high priest in other groups. It
implies both political and spiritual leader.
Sukkal: The Sukkal is the chief adviser to the Ensi. All Sumerian groups
seem to have one no matter what the person actually is called.
Scholar: the worshipers and followers of a god from the sumerian
pantheon are not simply those who sit in a church and get preached at.
Symbols

Ritual Through the Eyes of the Sumerian Reconstructionist

Preparation
You will need an altar set up already. At it's most basic you need a statue
of your personal god, one of yourself worshiping your god, a basin for
water, and an incense or scented oil burner. The statue of the god should
be treated as reverently as you would treat the god. Likewise the statue of
the worshipers should be as reverent as you yourself would be.
The statues of worshipers should be opposite the god. The god should be
higher or larger than the worshipers. The position of the water basin and
the incense or oil is less important. The water basin should have water in it
at all times even when there is no ritual going on.

35
You could also have statues on your altar that act as servants or
guardians. Any guardians should be facing outwards at the edge of the
altar like gargoyles. Any servants should be placed in a position
appropriate to their intended purpose.
The nature of any statue should be treated as being identical to its form.
That is to say that a statue of a scribe can be assumed to take notes and
records on the spiritual level the same way that a physical one would for
the physical world.
Guardians are like gargoyles and as such are beings to be respected in
their own right. Choose which demons and spirits you use as guardians on
your altar with care. You should probably stick with Sumerian spirits and
demons where possible, though unlike gods you are not forbidden from
dealing with the spirits of other cultured.
You should have your offering ready ahead of time. You should go into your
ritual with an idea of what you want to say and do. As always a little bit of
respect and organization goes a long way.

Types of offerings
Traditional offerings could be anything from clothing, to food, to works of
art, to temples. The purpose of humanity is to provide these offerings to
the gods so that they do not have to provide these offerings for
themselves. The gods are perfectly capable of providing their own
offerings, and occasionally make offerings to one another in one form or
another.
It is obvious that the gods do not take the physical offering, and nobody is
suggesting that they did. Traditionally when large offerings of clothing or
food are offered these offerings would be distributed to the temple staff
and those in need.
Charity is not the primary purpose of offerings even though the gods look
fondly upon it. Offerings provide the essence of the objects to the gods. If
a person offers a loaf of bread and some beer to the gods in a ritual, and
then after the ritual consumes these, then the essence of the offerings is
given to the gods.
Offerings aren't all used by the worshipers. Some are left for the gods;
other offerings are burned. Doing this every now and again proves to the
gods that you are honest in your devotion and that you are not making
offerings just to have them for yourself.
Traditional food offerings are things like beer, bread, fish, meat, water, and
fruits such as pomegranates. Traditional offerings of precious objects are
things such as gold, silver and lapis lazuli with lapis being the most
precious of the three. The gods were also said to enjoy growing plants.
Not all objects were physical objects whatsoever. The gods were also given
offerings of services. The order of the universe needs to be maintained,
and the gods need to be honored. Poems, hard work, and other services
that glorify the gods are greatly appreciated.
As with just about everything in Sumer there are occasionally
substitutions. The burnt essence of a fish can be given by giving a roasted
fish, by incinerating a fish, or by burning a replica of a fish. Likewise the
statues of worshipers upon an altar give devotion to the gods constantly,

36
while the physical form does the physical work needed to maintain
civilization.
In ancient times animals would routinely be sacrificed for devotion. In
modern times this isn't always practical, but sculpting an animal for the
sole purpose of being given as an offering to the gods is.

Statues of Worshipers
In ancient times votive statues would be made out of clay. Their eyes
would be large, we might call them anime eyes today. Their hands would
be clasped with the right hand over the left. They would also have their
right shoulder uncovered. These would be the statues of worshipers that
every Sumerian has on their altar.
The clothing would not be the finest available, but rather it would be
rather poor quality in general. This was because the Sumerians had
clothing taboos when dealing with the gods. The worshipers were
absolutely in a lower position than the gods. They were considered to be
slaves, and slaves wore poor quality clothing than their masters.
When a statue was finished the mouth would be cleaned. This ritual is
called the opening of the mouth, and was meant to be similar to a birthing
ceremony. From that point onwards the statue would be considered to be
connected to what it represents or to be alive in its own right.
Now we have access to Sculpey clay, soapstone, wood, and other
materials. These give us the luxury of carving statues to approximate what
we look like with more detail.
When carving a modern statue the iconography is important. The statue
should be depicted as worshiping. They should not be dressed in fine
clothing. They should be carved with all distinctive features of the
worshiper. If you have a beard and glasses, then so should your statue.
Each altar should have a focus of worship. This is usually a god, but you
can also make an ancestor shrine for the purpose of giving offerings to the
dead. We will cover funerals and ancestor offerings in another section.
The statue of the god should be higher and larger than any other statue on
the altar. They should be dressed in fine clothing. Most importantly they
should have all possible iconography of the god.
Iconography is important because we don't have exact pictures of the
gods. When carving a god look at what they are the god of, and how they
were described in myth. Look at the great deeds that they have done, and
the things that were done to them.
In addition to these vital statues, an altar can be adorned with guardian
statues. These would normally be placed over doorways, or in auspicious
places in the house. Unfortunately this is not always practical in this day
and age, so Temple of Sumer advocates placing these at the edge of the
altar facing outwards like gargoyles.
Though Imdugud statues were the most common statues to have as
protectors, many other good demons were employed for similar purposes.
Choose your protector demons carefully, and think about the character of
the demon before you even start.
When carving a demon we do many of the same things that we would
when carving the statue of a god. You need to see what they are a demon
of, what they did in myth, and how they were depicted in the past. A

37
protector statue should not be bigger than the statues of the worshipers.
They should not be placed in a position of devotion, but they should be
treated with respect. Like the statue of a god, the statue of a demon is
acting as a vessel for a potent essence.
One final statue that should be covered is the servant statue. In ancient
times the temples would have a full staff. There would be people to serve
as chanters, as scribes, and any other conceivable task. We don't have
that luxury today, so we make do with a substitute.
Servant statues attend the needs of the gods spiritually. They should be
carved in such a way as to look like what they are supposed to do. A scribe
might be carved with a tablet and a stylus. A cleaner might be carved with
a broom.
As our materials have developed over time, so too has our subject mater.
When you carve a scribe, you can carve them with a laptop instead of a
clay tablet. When you carve someone who cleans, they can be given a
vacuum rather than a broom.

Respect and custom

In ancient Sumer there were ancient temples on step pyramids called
Ziggurats. These Ziggurats have stairs, these stairs twist several times to
prevent worshipers and priests from approaching directly. They were also
built high to be symbolically close to the gods.
In the home the ancient Sumerians had recessed altars built into their
walls. These altars were similar in some ways to the Sumerian temples,
but they also had much more variety. A home altar could honor the
worshiper's ancestors, a personal god, or one of the greater gods.
After the ancient Jews lost to the ancient Romans there was a change in
tradition from an orientation around the large community of the temple to
a set of smaller communities with a Rabbi rather than a priest leading
them.
Similarly Temple of Sumer advocates a blending between the Ziggurat and
the Altar. This obviously isn't required, but it is suggested, as many of the
gods followed by the modern Sumerians are the major gods of the religion.
The altars of Temple of Sumer are recommended to be high up and turned
at a right angle with the statue of the god on the right side and the
worshipers on the left facing the god.
Clothing is important, but the way that clothing is used has changed a lot
over the last few thousand years. In ancient times a worshiper would wear
poor clothing or none at all when approaching their god. For practicality
sake we suggest that yo do not dress up, but do not go into every ritual
naked. Dress down for the ritual in other words.
The reason that the Sumerians dressed like this is the same reason that
they did not approach their gods directly. They dressed in such a way as to
show respect to the gods. The gods are our superiors, not our equals, and
not our servants. They deserve to be shown every piece of respect that
they can be given.

Innovation

38
In an ideal world we would all have access to everything that the gods
want. We would know what would serve as a suitable substitute when we
don't have what we need. We would have records of what was traditional.
We don't live in a perfect world. The materials available to us are different
from those available in ancient times. Wood an modern tools are readily
available while kilns to fire clay in have become less available. Many of the
ancient inscriptions have become damaged, or their translations don't
make sense to us.
While we can't do things exactly the way that the Sumerians did in ancient
times, we don't always want to. We aren't reenacting the religion; we are
reconstructing it. This means that we take the evidence we had of what
the gods did like and we do our best to approximate this and improve upon
it.
The gods do not always like things that we think that they like. Like us
their tastes develop over time. If they do not like something they will let us
know. The downside to this is that it takes personal experience, and not
every worshiper agrees. This experience is called Unsubstantiated
Personal Gnosis or UPG.
Most UPG tells us things that the gods do and do not like. Customarily if a
food offering is given in good faith, and the gods like it they will make it
taste somewhat better than it ordinarily would. If they do not like the
offering they may make it taste bad.
Not all UPG will agree. Not all UPG is correct. Not all UPG will even make
sense. Keep these things in mind when dealing with the revelations of the
gods. Temple of Sumer treats it like witness testimony. It should always be
backed up by two unrelated reliable witnesses.

Forms of address
The ancient Sumerians had a wide selection of literary styles, but one
element holds true throughout. The triplicate form of description is used
throughout Sumerian literature.
You start with a basic description of something to set a framework for the
subject. You move on to tell some details that build upon the basic
framework. You then conclude with something specific. After this you say
what you are going to say about it.
The reason for this is possibly because the Sumerian language has a lot of
room for pun and double meaning. Being descriptive in such a way sets
context so that the reader or listener can understand what is being said.
You might for example say:
Your servant beseeches you oh god of water
I beseech you oh god of wisdom and magic
I, your servant Edward beseech you far seeing Enki, god of fresh
waters
Bless my future endeavors.
When you address the gods you may choose to use this form as a
framework for a more traditional chant. It would set the stage with
formality and respect, and the god that is being addressed might be
impressed with your effort.

Ritual

39
Now that the basics have been covered, the ritual itself might seem rather
simplistic by comparison. Keep in mind though that this is simply a basic
ritual designed by one temple. With the material above you should be able
to modify it in order to make it as elaborate as you need.
Approach your altar indirectly and with respect. Check the water basin; if it
is low refill it. Light your candle or oil burner. Clasp your hands with your
right hand over your left.
Greet your god in a manor befitting that god. Present your offerings and
state them as such. If you need the help of the gods this would be the time
to do so, but do not come to the gods only to make requests. Remember:
you serve them, they do not serve you.
If you are dedicating any pieces to your altar you should do this now. Make
sure to symbolically wash the mouth of the statue before adding it to the
altar. From this point on, the statue should be treated as a vessel for
whatever it represents, even if it represents you.
To conclude the ritual simply bow your head, blow out the candle, and
withdraw. Now is the appropriate time to consume any food that is meant
for your god. It is to be understood that while you are consuming the
physical form of the offering, they are consuming the spiritual form of the
offering.
That is it, that's all that there is to it. You obviously can add more in an
effort to honor the gods. Remember however that you are constantly
worshiping the gods in the form of your votive worshiper. You don't need to
constantly be doing ritual because of this.

Prayer, Daily worship, and Lamentation

Flattery and Respect.

One major part of each ritual is Prayer. Not all prayers are particularly
elaborate. Many simply praise the gods, others do not only this, but are
extensive and complex. The important thing to remember when
composing a prayer to the gods is that the god must always be given their
proper credit.
With this in mind, the first thing to do is to praise the god or gods being
addressed as extensively as possible. The gods seem to appreciate praise
as much if not more than mortals do. It not only flatters them, but it also
gives them the credit that they deserve.
In modern times the praise form serves an additional purpose. It reminds
us that the gods have their place, and that man has theirs. The place of
the gods is firmly above ours. In modern society praise of the gods is a
fading art.
In our pride many people in the modern era like to think that we are on top
of the world without thinking that there is something above us. Some also
like to think that since the gods created us to do work that they did not
want to do that they couldn't do this work. The gods have had to do for
themselves for centuries, they aren't going to die without us.
That does not mean that the gods think nothing of us. We are valued by
our gods, and the offerings that we give are appreciated. If they were not
appreciated the gods would not have set up the practice of offerings in the
religion of ancient Sumer.

40
Role of the personal god
Even if the god that you are worshiping isn't the primary god of
something, doesn't mean that they are helpless in that area. Enki for
example is not a god of writing, but he can be prayed to for help in writing.
One's personal god is an intermediary between the worshiper and the rest
of the gods. The personal god in question passes on the request to the god
that would be more appropriately asked.
In modern times it isn't uncommon for one of the major gods of the
pantheon to choose worshipers and become their personal god. In ancient
times on the other hand this was not nearly as common. Most people in
ancient times had their own personal god who would intercede with for
them with the greater powers. This personal god might be a god of
something, a minor place entity, or even a god of a family.
No matter how powerful the personal god in question is, they behave
somewhat like a guardian angel. They act on their own to benefit those
who they are fond of, and they accept prayers on behalf of those that
worship them.
Your personal god is literally a spiritual parent. Their brothers and sisters
are your spiritual aunts and uncles, and they were referred to as such in
recovered documents. They are to be treated with respect and they treat
us like members of their families.

Types of Prayer
Praise prayer is easily understood, but rarely done. The gods should
occasionally be directly recognized for what they have done and for what
they are capable of. Their power is great, and they seem to like being told
this.
Dedication is when you make note that a certain thing or event is
specifically for the gods. Dedicatory prayers are the method in which we
offer things to our gods. When we place something on our altars to our
gods it should be dictated.
When we make a food or similar offering that we are dedicating the spirit
of to our gods this is no less of a dedication to the gods even though those
dedicating it will be using or consuming it themselves. This goes back to
the idea of substitution, the idea that the spirit of something can be the
same even if the physical form isn't exactly.
In myth the gods can be seen to give offerings to each other and to praise
each other for their greatness. This is simply the custom that the Sumerian
gods happen to prefer when dealing with each other and when humans
address them.
One of the most confusing types of prayer for our modern minds to get a
handle on is Lamentation. This is more than just complaining, but might
not seem like it on the surface. On the surface a lamentation seems to
simply be a mourning of ones self. Belaboring all of the trials that one is
being put through.
From the point of view of a dog who has been rapped upon the nose for
something bad that they have done, one can attempt to growl, or run
away, but whimpering is the response that is being sought. It shows that
one does not like what has happened to them.

41
Taking this example further, if a dog breaks its leg while playing and it
whimpers, then the master's attention is drawn to the plight of the dog.
They can give the care that is needed to the one who needs it most if they
know when suffering is too extreme.
In essence the gods determine when bad things happen. No one god is
ultimately responsible for all bad things that happen like they would be in
a monotheistic system. A personal god who listens to a lamentation takes
this mournful petition to the gods, and the relevant gods may take the
plight to heart.
Request prayers are perhaps the most common prayer. They are not
perhaps the most appreciated, but they are definitely used the most often.
In at least one version of the flood myth the earth was flooded because
humans bugged the gods too much. Remember, the gods are not our
slaves. We are the slaves of the gods.
It is ok to ask the gods for help when you need it, but the gods are not a
cosmic Santa Claus. They want what is best for their servants, but
servants are what we are. That does not mean we will be pushed beyond
our capacity, the gods designed our souls with remarkable endurance. If
something before us is beyond our capabilities then that is the time to
plead to the gods for help or to lament your fate to the gods.

Format
The Sumerians used a literary style that made a vague statement and
built upon it in subsequent lines. While we don't have to do this ourselves
it might be a good idea to compose a prayer with the same care that one
composes a poem.
The Sumerian literary style often used a triplicate form where the same
thing is said three times in different forms. In this form one starts with the
general and moves to the specific. They did not always use three lines to
do this, occasionally they would use two, and often they would add a line
at the end to punctuate their statement.
Written prayers are a special way to honor the gods with your words. The
examples of prayers written down in the past generally show special
prayers and lamentations. Thankfully we have a number of these written
in both Sumerian and Akkadian over a large swath of time.
Remember that the written word was new in the time of the Sumerians.
They saw it as one of the gifts of the gods that set them apart from the
animals and wild men of surrounding countries. As such writing a prayer
down was a way to add extra significance to the words.

Don'ts
Do not threaten the gods. This sounds like a no brainier, but it is actually
more common than you would think. Common threats are to stop doing
rituals if the god does not give the "worshiper" what they wish. Another
common threat is that the "worshiper" will do harm to the altar or take
items away in order to punish the gods.
It stems fundamentally from a non Recon-ish perspective on the gods in
general. The idea that without worshipers the gods are either helpless,

42
powerless, or that they will fade away. From a Reconstructionist point of
view we worship the gods because we believe that they are real and
deserve to be worshiped.
As one might expect this doesn't work all too well. The gods are not the
sort to be harmed by their worshipers. If the gods could be recreated to
suit our needs, then we would create a religion based around wish
fulfillment. A religion based around the "worship" of some sort of cosmic
Santa Claus that gives you whatever you want whenever you want it.
Bolstering this are a few myths where a super human individual injures or
kills a god. These instances were under special circumstances or with the
help of super human strength, or an enchanted weapon. It is somewhat of
an underestimation to think that the gods, regardless of their relative
strength, might be harmed by a random worshiper.
Do not beg extensively. In one of the flood myths, mankind was culled
because they would not allow the gods a moment peace with their
excessive begging and pleading. It is interesting to note that mankind's
advocate in that myth had been sleeping at the time. It puts our place into
perspective to think that we might be struck down simply for being
excessively annoying.
That is not to say that you should never ask for anything. It is a foolish
servant who never asks their master for supplies needed to perform their
job properly. What is being said is that each worshiper should think for a
moment and question if their request requires divine intervention.
This is a particularly important thing to keep in mind if you happen to
come from one of the Neo pagan faiths that treat prayer and magic as
identical. They are not the same. Magic is the use of the supernatural to
do something for one's self. A god may be asked to help, but this help
should not be treated as a given.
Prayer on the other hand is communication with the gods. Communication
does not presume that the other party will definitely do something for you,
but also does not preclude it. There is a difference therefore between
asking a god to do something for you and magic.
Do not come to the gods with disrespect or a superior attitude. Ziggurats
were built with turns in their paths to make it difficult or imposable to
approach the gods directly. Temple of Sumer advocates that something
similar be integrated into the altars of modern worshipers.
Not every prayer will be done at one's altar or before the figure of one's
god. There are other ways to show respect for the gods however. One can
address them with more than just their name. One might Address Enki as
Enki, wisest of the gods, and god of fresh waters for example. This shows
respect to his power and glory and shows that you know more than just
one simple aspect.
Temple of Sumer also suggests dressing in humble clothes when
addressing the gods. This doesn't mean that you should go to them
without bathing or washing your mouth, simply do not dress up for any
special occasion honoring the gods. The gods should be approached as
being superior in most if not all ways.
Do not presume that the gods need us or that they are helpless. We are
here to serve them. This goes back to what was said earlier about not
threatening the gods. The gods are here to rule over us, and we are here

43
to do that which they do not want to. They can do what we can do, and
they can replace us if we aren't able to do what they want us to do.
On the other hand good dedicated help is what we were created for. With
all of the talk about what not to do, it is important to remember that the
gods are more likely to be forgiving to a servant who has done well for
them in the past. Seek to do what will make the gods happy rather than
simply avoiding that which will make them angry.

The Calendar of Nippur

Temple of Sumer uses the calendar of Nippur mainly because the people of
that city kept the best records. It is therefore easiest for the modern
Reconstructionist to use it for their yearly Festival calendar. Modern
archaeologists have written more about the months of Nippur than they
have about the months of any other city, and they have done a good job
doing it.
Unfortunately, the calendar of Nippur is not completely understood, and
there are parts where we don't have enough information to work with. Non
Nippurian elements are added only where necessary. These will be made
note of in the texts.
Even if other cities had kept better records we would still have chosen the
calendar of Nippur. The months of Nippur were stable from one era to the
next. With all of the dynamic changes that happened throughout Sumer,
the consistency of this calendar cut across all of them. It is therefore
easier for Recons to use this calendar. We can be comfortable in the
knowledge that Sumerians, at any time in their history would have
recognized what the people of Nippur were doing.
We also use the calendar of Nippur because it gives a good counterpoint to
the mainly Enki or Inanna focus that many modern Sumerians had. Enki
and Inanna were important, but Ninurta and Enlil were important as well.
These were some of the gods of Nippur.
The calendar has been set up in a manor that can be used by modern
practitioners. Suggestions for how the calendar can be used by Recons in
northern climates where the summer and winter cycle is a little different
than it is in the middle east are provided where they are appropriate.

Calendar of Nippur with modern dates

2007 2008 2009 2010
10 Ab-ba-e Jan 19 Jan 8 Dec 27 Dec 16
11 Ud Duru Feb 17 Feb 7 Jan 26 Jan 15
12 Se Kin Ku Mar 19 Mar 7 Feb 25 Feb 14
Mar Mar Mar Mar
Vernal Equinox
21 21 21 21
1 Bara za Nar Apr 17 Apr 6 Mar 26 Apr 14
May
2 Ezem Gusisu May 5 Apr 25 May 14
16
3 Sig Ga June June 3 May June 12

44
 16 24
Summer June June June June
Solstice 21 21 21 21
June
4 Su-numun July 14 July 3 July 12
23
5 Ne Izi Gar Aug 13 Aug 1 July 22 Aug 10
Sept
6 Kin Inanna Aug 31 Aug 20 Sept 8
11
Autumnal Sept Sept Sept Sept
Equinox 21 21 21 21
Sept Sept
7 Duku Oct 11 Oct 8
29 18
8 Apin Du-a Nov 10 Oct 29 Oct 18 Nov 6
9 Gan Gan-e Dec 9 Nov 27 Nov 16 Dec 5
Winter Dec Dec Dec
Dec 21
Solstice 21 21 21
*Add an intercalating month beginning on Mar 16 2010 and ending Apr 13
2010.

Vernal Equinox:
This is the time when the day and night are the same length in the spring.
Sumerians didn't have a spring or a fall, they only had a summer and a
winter.
In Sumer the summer time it was hot and dry. This was the time of year
that the crops did not do as well. The virile life of the vine was
extinguished. (remember to keep track of the number of "M's" as you read
Sumer and summer.)
Religiously this was the time when Geshtin-anna returned from the land of
the dead and her brother Dumuzi went there. Dumuzi had been the
sustaining force of the vines and so this signaled the time when other
crops were more important.
It is suggested that the modern Sumerian Recon read from the exploits of
Dumuzi at this time of the year. If possible a play should be performed
showing how Dumuzi was taken into the underworld and mentioning that
he will return in the fall.
As the time of the vine is over fruits and vegetables should be eaten to
commemorate this time of the year. There will probably only be a few days
between this and the new year, so don't do anything you will regret.

Bara za Nar: Throne of the Sanctuary

This is the first month of the year, and the New Year celebration is held on
the first day of the new moon after the vernal Equinox.
In the spiritual life of the average Sumerian this is one of the most
important days of the year. This is when the tablet of deeds as kept by the
three moral deities was made permanent. This is similar to the Jewish New
Year when the book of life is closed and a new one is opened.

45
Chief among the three moral deities was Nisaba (or Nidaba depending on
your translation) She was a goddess of grain and writing and so was the
natural choice of the gods to keep track of the deeds of man. With her
were her husband Haia and Nanshe the dream interpreter of the gods.
There is no evidence that Nisaba was particularly import to the city of
Nippur. The idea of a book of life however was so important that it was
kept even after the other gods were no longer worshiped.
When a person dies this record is used to help show the seven who decree
fate just how good or bad a person was. This could help the gods to decide
to have mercy in the afterlife. Good individuals were decreed a more
favorable afterlife than ones who had not lived such a good life.
As the pressure to show the gods how good you are is now past this is a
good time for revelry. Thank the gods for their mercy and kick back and
relax. Sumerian Reconstructionists with children might wish also to treat
this similarly to Christmas. Give gifts and candy as a reward for children
who have been good.

Ezem Gusisu: "the month the horned oxen marched forth"

During the Gusisu festival at this time, it was customary to do a ritual in
honor of Enlil and Ninlil the patron deities of Nippur, and to the god
Ninurta, who was especially significant to this festival. Each of these three
gods was important to the people of Nippur in particular, so if your temple
focuses upon different deities, then those deities may be more
appropriate.
Though other cities focused on other deities, the gods in this festival had
an important roll to play here. Ninurta was a storm god, but he was also
the patron god of farmers. Enlil was likewise linked to prosperity among
farmers.
In Nippur this was a time when preparations were made for plowing. No
actual plowing was performed until the fourth month. The preparations
were things such as securing a team of oxen acquiring and retooling
equipment. This was the beginning of the entire yearly growing cycle and
so it was highly important to get the blessing of the great gods with
respect to the renewal of the cultivated ground.
The traditional offering at this festival, as you might expect of a festival
centered around the acts of beasts of burden, was a sacrifice of live stock.
Obviously the average modern practitioner cant do this, but an offering of
meat or of the fruits of ones labor would be appropriate.
The main focus of this festival was the preparation for farming. This was
just before the main planting season in Sumer. The culmination of this
ritual was placing a seed into the ground. In colder wetter climates that
make up much of the northern hemisphere where many pagans now live,
this might seem to be completely impractical. It may not be the best time
to plant most things, but it is the perfect time to start an indoor garden or
to plant bulbs for next year.

Sig Ga "the month the bricks are set in the brick mold"
This isn't an important holiday month. This was when the conditions for
brick making were ideal. The Sumerians were industrious in the extreme

46
and had a definite respect for hard work. Bricks were the fundamental
building blocks of civilization.
Spiritually bricks were also associated with the birthing process. The
Sumerians knew the value of letting gravity help with the process of giving
birth. This is a technique that is regaining favor among doctors today. To
do this the mother had to stand with each foot upon a large brick.
Though no rituals are specifically mentioned for this time, it would not be
inappropriate to read the myth where Enki and Ninhursag create mankind.
This glorifies the work of the gods, the work of man to honor them, and
presents man with their place in the grand order of the universe.

Su-numun "To pour grain"

This is when the actual plowing takes place. Plowing would go on for four
months until the festival in the eighth month when it the plow was let go.
This is not, as some have suggested, a harvest month. In northern
climates harvesting might take place for some crops at about this time,
but this was the height of the hot dry season, so harvesting would be out
of the question.
There were four main phases in the agricultural cycle for the farmer First,
acquisition and retooling of equipment. This was marked by gusisu
festival. Second, preparation of fields to get ready for the actual seeding.
This was started with the Su-Nunum festival. Third, early and late seeding
which occurred in what we might think of as the fall. Fourth and finally, the
actual harvesting. This was marked by the sekinku festival.
At the beginning of this month it would be appropriate to read from the
debate between the plow and the hoe. This tale gives the reader some
respect for the fundamental processes involved from the point of view of
the spirit of the plow and the spirit of the hoe.

Ne Izi Gar "The month of Ghosts"

This month translates roughly to the month when lamps are lit. This is an
odd thing to do right after the Summer (Two M's here) solstice. Other cities
held this celebration at other times however.
This festival is the Sumerian equivalent of Halloween. It is all about the
connection between the living and the dead. It is about mourning. It is
about being alive. Most importantly, it is about respecting the dead.
Appropriate myths for this festival are the death of Ningishzida and the
death of Gilgamesh. These myths both concentrate upon the passing over
into the next life of one that is held dear.
The actual festival of ghosts occurred in the middle of this month during
the first day of the full moon. It is at this time that spirits of the dead
followed a special passage of light leading from the darkness of the
netherworld back into the world of the living for a brief stay. The setting of
fires and lighting of torches by each household would guide the spirits
back to the ancestral home, where a ceremonial meal, called the be-IZI-
gar offering, awaited.
A few days before the full moon of this month at around the eleventh day,
it is customary to give offering to the gods associated with the underworld.
This is to help the friendly dead find their way home, or to thank the dead
for releasing the spirits from their duties in the underworld.

47
Sisig, a god of dreams, is in charge of this gateway. His name is Si and ig,
translating roughly to light ray and door. He might also be the little brother
of Namtar mentioned in the standard Babylonian version of Gilgamesh
when he visits Utnapishtim. He is mentioned briefly in the Sumerian poem
"the death of Gilgamesh." He may have embodied the breeze that lifted
Enkidu's shade from the netherworld.
Another possible origin of this god is as the setting sun. In this version he
would have been the offspring of Utu the sun god. Utu was believed to
ascend and reascend from the netherworld everyday. Sisig could be the
lingering light rays which offer the dead a means of ascending in certain
circumstance. It should be noted strongly that this is all speculation. We
haven't seen a scholar piece two words together on Sisig.
Temple of Sumer sees the first of the month to be the beginning of the
opening of the gate to the underworld. This would be linked intimately with
the phases of the moon. In this month the dead come through the moon,
come through the dreams, and come through any other path that they
can. The new moon festival at this point would be in preparation for the
coming of the ghosts.
At the eleventh, it is just before the three days of the actual full moon. This
is roughly the fourteenth fifteenth and the sixteenth of the month. It is
here that offerings are made to the gods to help with the natural flow of
ghosts.
When the full moon is at it's fullest we have the gate at its most open. It is
at this point that the dead come through in earnest. Through the rest of
the month the dead would be drifting back home to Kur.
Not everything at this time was good. At this time evil spirits, angry dead,
and harmful wielders of magic might also find their way up from the
underworld through the gate of light. Offerings at this time were
appropriate to keep these harmful dead from causing harm to the home.
These offerings were also made to gods in order that they would
interceded on behalf of their followers, protecting them from these evil
spirits.

Kin Inanna "work of Inanna"

This month's name means roughly "the work of Inanna" and it is when the
goddess statues were purified in the waters of the river. The changing of
the seasons is about to happen, and this signifies the cleansing of Inanna
before the return of her beloved husband.
This is a month of cleaning. It is therefore just about the best time that you
could have to clean one's altar. This was traditionally the time when
goddess statues were cleaned, but if you don't worship a goddess there is
no reason you shouldn't clean the statue of your god on this day.
A good myth to read on this day would be the myth at the tail end of the
myths connected with the descent of Inanna where she confronts Belulu.
This myth shows how Inanna protected Dumuzi's flock while he was away.

Autumnal Equinox
As with the Vernal equinox, the day and night are both the same length.
This is another important holiday for the Sumerians. At this time Dumuzi
comes back from the underworld and his sister Geshtin-anna took his

48
place. This is the beginning of the cooler wet season in Sumer when
ground water increases and vines begin to regain their vigor.
At the Vernal equinox you read from the exploits of Dumuzi and saw that
Inanna's actions led him to his unfortunate fate. With his return it is now
time to read from the descent of Inanna to see what led to the situation in
the first place. You will see how she was tempted by Galla demons and
how she, if for only an instant, sat upon the throne of Urugal itself.
Dumuzi was a shepherd god, and his flock has been tended in his absence
for quite some time. Good offerings at this time are wool and the meat of
livestock. In the northern climates this is still a good offering as the
weather is about to get colder.
Though not Nippurian, it is interesting to note that the Akitu festivals were
originally held on the Equinoxes. The Sumerians used the moon to track
the equinoxes though obviously they wouldn't land at the same spot in the
lunar month every year. In Ur these festivals were held in month one and
seven. This lost all significance in Nippur when they moved the festival to
months four and twelve and made them the main harvest festivals.

Duku "Festival of the Sacred Mound"

In Nippur there is a temple called the E-Kur. Among other things, the name
of this temple means house of the underworld and house of the mountain.
The main festival was probably held within this temple. As such it was
probably only practices by a select few. Sumerians of today should always
consider themselves part of that select few where they can. It is important
for each of us to understand the workings of the inner temples.
In Nippur, the Sacred Mound was situated in the Tummal complex. The
Sacred Mound was the place where Enlil's more distant ancestors dwelt.
The god En-duku-ga and goddess Nin-duku-ga, lord and lady of the Sacred
Mound, are listed throughout the canonical lamentations and the god lists.
This demonstrates the primordial nature of the Sacred Mound. These
primordial gods even predated Enlil himself, and Enlil is the first born son
of An and Ki. They may be the parents of one of Enlil's parents, or they
may go even further back.
Scholars have different views about what the sacred mound actually
represented. Van Dijk suggests that the Sacred Mound the mountain from
whence the Sumerian gods originally came from. As such the mound in
Nippur would represent the place where the culture of the Sumerian
people originated. Jacobsen on the other hand suggests that Duku was a
holy place in Nippur designating a plastered over pile of grain, and that its
underground connotations had to do with underground storage. It should
be noted that other cities had sacred mounds, most notably Eridu and the
temple of Ningirsu.
Either way, this mound represents a part of what makes the Sumerians
civilized. It also serves as a symbol of Enlil's greatness. Enlil is the head of
the pantheon, and his ancestors are the power that got him there. This
also reflects the general morality of the gods. In some religions the gods
work by different rules than do their people. Enlil respected his ancestors
and followed the laws just like the people of his city did.
The cupcake is a suitable offering for this holiday. Bread making is a
fundamental building block of civilization and demonstrates the cultivation

49
and refinement of grain. Cooking it up into a cake and frosting it shows a
mound of grain plastered over. The cupcake recipe should include milk as
this was one of the most common offerings to the mound through the
year.
A good passage to read at this time is the debate between cattle and
grain. The myth shows another view of the founding of civilization as well
as presenting he importance of cattle and grain.
On the last two days of this month, just before the eighth month's new
moon festival there should be another observance. These are traditionally
the days when the spirits of the dead are remembered. The mound
covered over the entrance to the realms of Apsu and Kur, and might have
been placed over the house of the god Enki himself.
Though the mound was positive, this was a somber festival. This was a
time when the dead were remembered and when the gods of the
underworld were contacted. The festival at the end of the month is a bitter
sweet combination of the good and the bad. It recalls those lost in the
past, but it calibrates their achievements. It looks back, but it also looks
forward to the next growing season.

Apin Du-a "The plow is let go"

The eighth month was another important month agriculturally. This was
when the people of the city could finally let the plow go for eight months.
It was a cessation of a difficult task for a time and was well worth
celebrating.
It didn't seem to be an important month religiously. At least it didn't seem
to be as important as the first, fifth, sixth, and seventh months. No major
myths are reflected at this time.
We have very little information about any elaborate festival for this month.
It seems to be more like a day of cessation of labor. The Sumerians were a
hard working people, but even they had times when you needed to simply
let things go and relax.

Gan Gan-e "When the clouds came out"

This is right around when the rain actually hit the Sumerians. The people
of Nippur would probably give respect to Ninurta at this time as he was the
storm god most associated with farmers. Shepherds might have worshiped
Ishkur as he was associated with shepherds, and people purely of the city
might have worshiped Imdugud as he was the storm god who acted as
protector of the home.
Another less likely but possible interpretation of the name of this month
would be the month when the murderers are expelled. If that is the
meaning of this month it suggests that this is when scape goats are
expelled from the city taking with them the sins of the people. Murderers
themselves would likely have been executed much more promptly for their
crimes.
A good passage to read at this time would be the exploits of Ninurta, or
Ninurta and the turtle. Any myth involving one of the storm gods would be
appropriate at this time. They show how the various storm gods are heroic
and strong protectors of the order of the universe.

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Ab-ba-e "The opening of the land" formerly Ku Su "To lie down and
spread"
As Ab-ba-e, this tenth month of Nippur, comes from Ab, meaning opening,
and e meaning plot of land. The month of Ku Su comes from Ku meaning
"to lie down" and Su meaning "to spread." Ku Su therefore means the
month where things are laid down and spread.
This month was the only month to have a name change, as well as a
significance change. In later UrIII times it was dedicated to a festival which
honored the deceased UrIII kings.
We don't know much about the origional month of Ku Su. It is likely,
judging from the other months, that this is a month where a specific
farming task was performed. We don't even know if a specific festival was
performed on this day. We at Temple of Sumer have decided instead that it
would be prudent to follow what we know of Ab Ba E.
This month was changed to a month where dead kings are honored. It is a
good time to read some of the hymns such as those to Ur-Nammu and to
Sulgi. It is also a good time to light a candle to your deceased loved ones.
Offer them water and say a prayer to your personal god on their behalf.

Ud Duru "Month of the fresh Emmer wheat" or Ziz-a "Month when

the Emmer wheat crop is flooded."
Both month names are equally valid. Either way this month has to do with
the Emmer wheat. It is a crop that is needed to make beer and bread. This
month name suggests that it must have been harvested a month before
the barley crop.
Historically and culturally this is fascinating, but unfortunately for
purposes of religion this isn't all that important of a month. We don't know
what offerings were made or if there is a major festival other than the new
moon festival. Drink a beer or two, bake a loaf of bread.

Se Kin Ku "Harvest festival of Enlil"

This celebration was not simply a celebration for the city of Nippur, it was
a festival held throughout all of Sumer. This was the main harvest month
and one of the coolest months in the entire year. This month festival's
name is the most common in all of the calendars in the entirety of Sumer.
This was when Barley was harvested.
The actual festival likely took place in the full moon and may have been
similar to Sukkot, the Jewish festival of booths. The full moon would have
allowed for work to be performed through the night. This was particularly
important considering that there were fewer daylight hours at this time of
the year.
If we take our guidance from the observances of Sukkot, then this would
have culminated in a feast. The American holiday of thanksgiving was a
reflection of the Jewish holiday of Sukkot, and many of the themes were
reflected.
Also this is the second Akitu festival in Nippur. The significance of the
second Akitu festival here is the harvest festival itself. Originally in Ur, The
Akitu festival were connected to the Equinoxes through the moon god
Nanna, when they came to Nippur they corresponded instead to Nippur's

51
main agricultural festivals. The Akiti-Sunumun of the 4th month, and the
Akiti-Sekinku of the 12th. These are the start of plowing, and the harvest.

Recommended Reading
"The harps that once" by Thorkild Jacobsen
• Use for beginners: **
• Objectivity: ****
• Use for Experts: *****
• Presentation of myths: *****
• Selection of myths: *****
• Unusual myths: *****
This is a book of myths that contains many of Jacobsen's own translations.
He writes the myths in modern English with a little verse here and there.
He also has access to myths that a lot of people don't. He uses the
Chicago collection rather than the Oxford collection giving him access to
myths that you don’t always come in contact with.
"The treasures of Darkness" by Thorkild Jacobsen
• Use for beginners: ***
• Objectivity: *
• Use for Experts: ****
• Presentation of myths: ***
• Selection of myths: ***
• Unusual myths: ****
This is Jacobsen’s book on Sumerian religion and culture. It is similar to
Kramer’s Sumerians, but you need to keep in mind that Jacobsen had his
own moral bias.
"From Distant Days" by Foster
• Use for beginners: *****
• Objectivity: ****
• Use for Experts: ***
• Presentation of myths: *****
• Selection of myths: ***
• Unusual myths: *****
This is a book of myths translated from Akkadian into verse. As the
contemporary Akkadians worshiped largely as the Sumerians did, this can
be a valuable resource for the beginning Sumerian. These are myths that
Sumerians would have been familiar with in most instances. Each myth
has a helpful section explaining each myth in simple English.
On the down side it does not have an index and so is a little difficult to use
once you have already read the material. The book also has a broad
outlook on the myths of Mesopotamia rather than just those myths from
Sumerian times, so it is dotted with a number of Babylonian myths written
in Akkadian.
"Mesopotamia" by Jean Bottero
• Use for beginners: *
• Objectivity: ***
• Use for Experts: ***
• Presentation of myths: **

52
 • Selection of myths: *
• Unusual myths: *****
This book is like S.N. Kramer’s book the "Sumerians", and T. Jacobsen’s
"Treasures of Darkness" in that it gives a cultural over view of
Mesopotamian beliefs with a strong emphasis on Sumer. The main
problems that I have with it is that it seems to take Mesopotamia as
though it were a single uniform entity, and it doesn't have a proper index.
This book does however have a number of valuable entries on death that
many other authors shy away from. It mentions the rare instances of
human sacrifice, and gives insight into the Sumerian views on the afterlife.
"Mesopotamia" by Gwendolyn Leick
• Use for beginners: *
• Objectivity: *****
• Use for Experts: *****
• Presentation of myths: *
• Selection of myths: *
• Unusual myths: *
This is a survey of Mesopotamia city by city. It shows some of the
highlights of a select few important cities in Mesopotamia. It is a good
book, but not one I would recommend for the beginning Sumerian as it
presents only snippets of the myths and the beliefs of the Sumerians.
"The Sumerians" by Samuel Noah Kramer
• Use for beginners: ****
• Objectivity: ****
• Use for Experts: **
• Presentation of myths: ***
• Selection of myths: ***
• Unusual myths: *
This book seems to be the first archeology book that every Sumerian gets
their hands on. As far as that goes it isn’t a bad book, but it is a bit out of
date. Some of Kramers theories have held true, but others have been
greatly improved upon as new information has been made available.
"Sumerian Mythology" by Samuel Noah Kramer
• Use for beginners: ****
• Objectivity: ****
• Use for Experts: *****
• Presentation of myths: ****
• Selection of myths: ****
• Unusual myths: *****
This contains several of Kramer’s translations of the Sumerian myths. It is
good but rather short. I should also add that his translations here are
actually better than many later translations. The book is a quick read, but
packed with good information. Moreover the book can be read for free on
line at sacred texts dot com under the section on the Ancient Near East.
"Ancient Iraq" by George Roux
• Use for beginners: ***
• Objectivity: *****
• Use for Experts: *****
• Presentation of myths: **

53
 • Selection of myths: *
• Unusual myths: *
This book is oddly by a journalist, and yet has a better survey of
Mesopotamia from place to place and time to time than many
Assyriologists do. The book is a collection of articles about the Sumerians
and their culture and beliefs. It is great for anyone interested in culture in
Mesopotamia in general rather than just Sumer. The down side for the
modern Sumerian Reconstructionist is that it doesn't concentrate on the
religion.
"Myths from Mesopotamia" edited by Stephanie Daley from
Oxford World Classics
• Use for beginners: ***
• Objectivity: ***
• Use for Experts: ****
• Presentation of myths: ****
• Selection of myths: *****
• Unusual myths: ***
This is a good source for myths written in the Sumerian language from
Sumer and Babylon. The myths are presented in verse as direct
translations rather than in modern English, but they are still relatively easy
to understand. There are relatively few translation difficulties, but Daley is
apparently a bit prudish in her outlook. This only ever comes up once or
twice in her edits and more reflects the Oxford outlook on sex than any
personal bias.
"Gods Demons and Symbols of Ancient Mesopotamia" by Black
and Green
• Use for beginners: *****
• Objectivity: *****
• Use for Experts: *****
• Presentation of myths: *
• Selection of myths: *
• Unusual myths: *
Every Sumerian should have this book. It is a dictionary of Mesopotamian
gods demons symbols and practices. There are interesting entries on the
subject of altars, offerings, and magic that are useful to the modern
Sumerian. I can't stress enough how great this book is.
I still need to review “Babylonian magic and Sorcery” by king, “Myths and
Legends of the Ancient Near East”, “The Epic of Gilgamesh” translated by
Andrew Geoge, “Life in the Ancient Near East” by Snell, and “The Idea of
History in the Ancient Near East” by Robert C. Denton. I should also put
publication dates.
Links
Sumerian Lexicon version 3.0 by Hallorian
This document translates Sumerian into English. It isn't useful if you want
to write or say anything in Sumerian, but it is useful if you want to
understand a word or if you want to know what something is associated
with. It is amazingly useful to me, but wouldn't have been if I were just
starting out.
Rating:***

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ETCSL
These are translations from the oxford collection. They don't have all of
the myths that are available, but they do have most of the most common
myths. As with other oxford Sumerian materials it is fantastic until sex is
mentioned. (It should be pointed out that the Oxford Egyptology
department doesn't seem to have this problem)
Rating:****
Tablet of Destiny
Internet Sacred Text Archive

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