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Updated: June 26, 2025
Cyprus is one of her most ancient sites, and Ishtar and Ashtoreth are among her Oriental analogues. She springs from the sea "The wandering waters knew her, the winds and the viewless ways, And the roses grew rosier, and bluer the sea-blue streams of the bays." But the charm of Aphrodite is Greek. The rites of Adonis, the vernal year, are, even in the name of the hero, Oriental.
Poebel that in each version two separate goddesses are represented as lamenting, Nintu or Bêlit-ili and Innanna or Ishtar. For Innanna as a separate goddess had no share in the Sumerian Creation, and the reference to "her people" is there only applicable to Nintu. Dr.
The disease expresses the same idea as the removal of the ornaments, decay of strength. There follows a description of the desolation on earth during Ishtar's sojourn with Allatu. Productivity comes to a standstill. The ox does not mount the cow, the ass does not bend over the she-ass. Among mankind, likewise, fertility ceases. The gods lament the absence of Ishtar and the fate that overtook her.
In a series of eight oracles addressed to Esarhaddon, six are given forth by women. These oracles, it so happens, all issue from the goddess Ishtar of Arbela.
That the Assyrian Ishtar is identical with the great goddess of the Babylonian pantheon is beyond reasonable doubt.
She absorbs the titles and qualities of all, and the tendency which we have pointed out finds its final outcome in the recognition of Ishtar as the one and only goddess endowed with powers and an existence independent of association with any male deity, though even this independence does not hinder her from being named at times as the associate of the chief god of Assyria the all-powerful Ashur.
There is a fervency in the prayers of Nebuchadnezzar which marks them off from the somewhat perfunctory invocations of the Assyrian kings to Ashur and Ishtar. An appreciation of the position of E-Sagila and E-Zida in Babylonian history is an essential condition to an understanding of the Babylonian-Assyrian religion.
This at least is the case in an inscription from the temple of Belit at Nineveh, known as E-mash-mash, and in which Ashurbanabal alternately addresses the goddess as Belit and as Ishtar, while elsewhere this same Belit, whose seat is in E-mash-mash, is termed the consort of Ashur. How Ashurbanabal or his scribes came to this confusing identification we need not stop to inquire.
In the great empires the gods of the capital cities naturally became preëminent; so Marduk in Babylonia and Ashur in Assyria. The royal inscriptions speak of these gods as if they were all-powerful and all-controlling. In both countries the goddess Ishtar appears as the supreme director of affairs, and other deities are similarly honored.
The goddess Ishtar pleads for the love of Gilgamesh. She is attracted to him by his achievements and his personality. The tablet begins with a description of the celebration of Gilgamesh's victory. The hero exchanges his blood-stained clothes for white garments, polishes his weapons, and places a crown on his head. To secure the grace of Gilgamesh, the exalted Ishtar raises her eyes.
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