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Mandanu

Mandanu or Madanu[1] was a Mesopotamian god associated with justice. It has been proposed that he was a divine representation of places of judgment. He is known chiefly from sources postdating the Old Babylonian period, and older documents, such as the Nippur god list, do not mention him. He was worshiped mostly in the north of Babylonia, especially in the city of Babylon itself. He was regarded as one of the deities belonging to the circle of Marduk.

Mandanu
God of justice
Major cult centerBabylon
Genealogy
SpouseGula

Character

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Mandanu's name was written as either dma-da-nu or dman-da-nu, with the latter spelling considered a secondary development. It is most likely derived from the word diānum, "to judge."[1] The logographic writing dDI.KU5 is also attested, though the same signs could also be read as the theonym Ištaran.[1] His primary role was that of a divine judge.[2] Manfred Krebernik proposes he might have originally been understood as the deification of places of judgment.[1]

According to the god list An = Anum and the incantation series Šurpu, Mandanu belonged to the circle of Marduk, in whose court he fulfilled the role of guzalû, variously translated as "throne-bearer,"[1] "chamberlain"[2] or "herald."[3] Manfred Krebernik argues that the contexts in which this term appears would indicate that it was associated with judicial power.[1]

Associations with other deities

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In two passages of the topographical text Tintir = Babilu, Mandanu appears alongside the god Muštēšir-ḫablim, elsewhere described as "the ugallu (a lion-like mythical being) of Babylon."[4] It has been proposed that he was a similar judge deity.[5] He might have represented one of Marduk's weapons.[4] In Šurpu, Mandanu instead appears alongside Enlil's guzalû Ennugi.[6]

Andrew R. George proposes that in Babylon, Mandanu functioned as the spouse of Gula.[7] Irene Sibbing-Plantholt notes that apparently he took the role of Ninurta in relation to this goddess in Babylon.[8]

Manfred Krebernik argues that while well attested as a courtier of Marduk, Mandanu might have originally belonged to the circle of Enlil, citing the occasional equation with Nuska as possible evidence.[9]

Worship

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The oldest attestations of Mandanu postdate the end of the Old Babylonian period, with only a single uncertain mention in an earlier text from Larsa.[1] A single theophoric name invoking him has been identified in the text corpus from Kassite Nippur.[10] He was worshiped chiefly in northern Babylonia, though attestations from the southern city of Uruk[11] and from Assyria are known too.[5] Additionally, an inscription of Šamaš-reš-uṣur indicates that he introduced Mandanu to the city Āl-gabbāri-bānî in Suhum.[12]

In inscriptions of Esarhaddon and Ashurbanipal, Mandanu appears among the principal deities of the city of Babylon.[6] He had a temple in this city,[13] possibly located in the proximity of the Esagil.[6] It bore the ceremonial Sumerian name Erabriri, "house of the shackle which holds in check," also applied to temples of Pabilsag and Ennugi in lexical lists.[14] A cella of Mandanu bearing the same name also existed in Kish.[13] Andrew R. George points out that Mandanu and Ennugi occupied the same position in the respective courts of Marduk and Enlil, which according to him might explain the identical names of their temples.[15] A gate located in Babylon, the Gate of Praise (ká ka-tar-ra), could also be referred to as the Gate of the Entry of Madanu (ká né-rib dDI.KU5), presumably in reference to a formal occasion during which he was believed to leave the city, according to Wilfred G. Lambert perhaps to be connected with a reference to this god "going to Ḫursagkalamma" (Kish) known from a commentary on the Enūma Eliš.[3] According to Andrew R. George, this structure was the gate of his temple.[16] A socle dedicated to Madanu, the Enigerimnudib, "house which lets not evil pass,"[17] was located in the grand court (kisalmaḫ) of the Esagil temple complex in Babylon, probably to the south of the main structure itself.[4] Another socle of Mandanu located elsewhere within it, in the A-suda, was known as Edumununna, "house of the son of a prince."[18] It is also possible that the Epirig, "house of the lion," which was located in the same complex, was dedicated to him.[19]

While Mandanu is absent from the Weidner god list or the Nippur god list,[1] tablet VII of An = Anum contains only various names attributed to him or to Marduk.[20] It is assumed that it was a late addition.[21]

References

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  1. ^ a b c d e f g h Krebernik 2008, p. 356.
  2. ^ a b George 1992, p. 413.
  3. ^ a b Lambert 2013, p. 138.
  4. ^ a b c George 1992, p. 293.
  5. ^ a b Krebernik 2008, p. 357.
  6. ^ a b c George 1992, p. 305.
  7. ^ George 1992, p. 105.
  8. ^ Sibbing-Plantholt 2022, p. 85.
  9. ^ Krebernik 2008, pp. 356–357.
  10. ^ Bartelmus 2017, p. 311.
  11. ^ Krul 2018, p. 71.
  12. ^ Frame 1995, p. 282.
  13. ^ a b George 1993, p. 137.
  14. ^ George 1993, pp. 136–137.
  15. ^ George 1992, pp. 304–305.
  16. ^ George 1992, p. 90.
  17. ^ George 1993, p. 132.
  18. ^ George 1992, p. 55.
  19. ^ George 1993, p. 136.
  20. ^ Litke 1998, p. 97.
  21. ^ Litke 1998, pp. 3–4.

Bibliography

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  • Bartelmus, Alexa (2017). "Die Götter der Kassitenzeit. Eine Analyse ihres Vorkommens in zeitgenössischen Textquellen". Karduniaš. Babylonia under the Kassites. De Gruyter. pp. 245–312. doi:10.1515/9781501503566-011. ISBN 9781501503566.
  • Frame, Grant (1995). "Sūḫu". Rulers of Babylonia.From the Second Dynasty of Isin to the End of Assyrian Domination (1157-612 BC). The Royal Inscriptions of Mesopotamia. University of Toronto Press. doi:10.3138/9781442657052. ISBN 978-1-4426-5705-2.
  • George, Andrew R. (1992). Babylonian Topographical Texts. Orientalia Lovaniensia analecta. Departement Oriëntalistiek. ISBN 978-90-6831-410-6. Retrieved 2022-08-29.
  • George, Andrew R. (1993). House most high: the temples of ancient Mesopotamia. Winona Lake: Eisenbrauns. ISBN 0-931464-80-3. OCLC 27813103.
  • Krebernik, Manfred (2008), "Richtergott(heiten)", Reallexikon der Assyriologie (in German), retrieved 2022-09-01
  • Krul, Julia (2018). The Revival of the Anu Cult and the Nocturnal Fire Ceremony at Late Babylonian Uruk. Brill. doi:10.1163/9789004364943_004. ISBN 9789004364936.
  • Litke, Richard L. (1998). A reconstruction of the Assyro-Babylonian god lists, AN:dA-nu-um and AN:Anu šá Ameli (PDF). New Haven: Yale Babylonian Collection. ISBN 978-0-9667495-0-2. OCLC 470337605.
  • Lambert, Wilfred G. (2013). Babylonian creation myths. Winona Lake, Indiana: Eisenbrauns. ISBN 978-1-57506-861-9. OCLC 861537250.
  • Sibbing-Plantholt, Irene (2022). The Image of Mesopotamian Divine Healers. Healing Goddesses and the Legitimization of Professional Asûs in the Mesopotamian Medical Marketplace. Boston: Brill. ISBN 978-90-04-51241-2. OCLC 1312171937.
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