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Updated: June 5, 2025
So Anu and Bel for the 1st and the 30th day, Ea and Nergal for the 28th, Sin and Shamash for the 18th, 20th, 21st, and 22d, or two goddesses, as Tashmitum and Sarpanitum, or a god alone, as Ea for the 26th, or Sin alone for the 13th, and once the 29th day Sin and Shamash are combined with the miscellaneous group of Igigi and Anunnaki. All the great gods are thus represented in the calendar.
The altar is called a structure of 'joy and rejoicing, and on the festival of Marduk, who is the 'lord of the Anunnaki and Igigi, sacrifices were offered at this altar.
If a fragment of the tale were only better preserved, we would have an episode of Etana's earlier career. But such is the condition of this fragment that, at the most, it can be said that Etana is engaged in some conflict against a city, in which Ishtar, Bel, the Anunnaki, the Igigi, and some minor gods, as En-ninna, Sibittum, are involved.
Nibir be his name, who took hold of the life of Tiâmat. The course of the stars of heaven may he direct. May he pasture all of the gods like sheep. But the climax is reached when, upon hearing what the Igigi have done, the great gods, father Bel and father Ea cheerfully bestow their own names upon Marduk.
This group was known as the Anunnaki and Igigi. Regarding these names it may be said that the former has not yet been satisfactorily interpreted.
Tiglathpileser I. calls him 'the great lord ruling the assembly of gods, and in similar style, Ashurnasirbal invokes him as 'the great god of all the gods. For Ramman-nirari III., he is the king of the Igigi the heavenly host of spirits. Sargon lovingly addresses him as the father of the gods.
Anu is represented as the father of both groups. But they are also at the service of other gods, notably of Bel, who is spoken of as their 'lord, of Ninib, of Marduk, of Ishtar, and of Nergal. They prostrate themselves before these superior masters, and the latter at times manifest their anger against the Igigi. They are sent out by the gods to do service.
The Anunnaki and Igigi appear for the first time in an historical text in the inscription of the Assyrian king Ramman-nirari I., who includes them in his appeal to the great gods. He designates the Igigi as belonging to heaven, the Anunnaki as belonging to the earth.
As Ashur rules the Igigi, so Ishtar is declared to be 'mighty over the Anunnaki. Her commands are not to be opposed. Her appearance is that of a being clothed with fiery flames, and streams of fire are sent down by her upon the enemies of Ashurbanabal a description that expresses admirably the conception formed by the Assyrians of a genuine goddess of war.
It is perhaps not the kind of address that we would expect Marduk to make after the act of creation, but for the present we must content ourselves with this conjecture, as also with the supposition that the creation of mankind constituted the final act in the great drama in which Marduk is the hero. When Marduk's work is finished, the Igigi gather around him in adoration.
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