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Epithets of Inanna

April 14, 2024

Epithets of Inanna were titles and bynames used to refer to this Mesopotamian goddess and to her Akkadian counterpart Ishtar. In Mesopotamia, epithets were commonly used in place of the main name of the deity, and combinations of a name with an epithet similar to these common in ancient Greek religion are comparatively uncommon. Inanna had more titles than any other Mesopotamian deity. They pertained to her associations with specific cities or areas, such as Uruk, Zabalam, Akkad, Nineveh, or the Sealand. Others instead highlighted her specific roles, for example, that of an astral goddess personifying the planet Venus—or that of a war deity. In some cases, her individual epithets eventually developed into separate deities.

A terracotta plaque depicting armed Inanna/Ishtar standing on a lion. Her association with these animals was exemplied by the epithet Labbattu.

Overview edit

In ancient Mesopotamia, epithets could either be used alongside the primary name of a given deity, or instead of it.[1] The latter practice was widespread in religious texts,[2] while standard combinations of a name with an epithet, comparable to these widespread in ancient Greek religion, were relatively uncommon.[3] The primary purpose of such titles was "outlining the essential qualities, activities, functions, genealogy, and hierarchical position of a given deity."[4] The most archaic cuneiform texts from the Uruk period indicate that Inanna was already worshiped under a number of titles in Uruk at the time.[5] According to Frans Wiggermann, she was the Mesopotamian deity with the highest number of such secondary names, with only Nergal having a comparable number of them.[6] Over seventy names of Inanna are listed in the god list An = Anum alone.[7] In various compositions, seven individual names of this goddess could be given at a time.[8] A possible example can be found in the Archive of Mystic Heptads.[9] In one case, a hymn enumerating epithets of Inanna simply refers to them as "names" (mu).[10]

Many of Inanna's epithets start with the words nin or bēlet, both of which can be translated as "lady."[7] Nin is a common element of Sumerian theonyms, which typically combine it with a toponym or another noun.[11] Bēlet analogously occurs in Akkadian ones, not necessarily only in epithets of Inanna, as evidenced by the existence of independent goddesses such as Bēlet-Nagar ("Lady of Nagar") and Bēlet-Apim ("Lady of Apum").[12] A third common type of similar epithets, starting with Šarrat ("queen"), is first attested in the Old Babylonian period in the northern part of Babylonia.[13] However, titles designating manifestations of various deities associated with specific places are already attested in the Early Dynastic period.[14] The Canonical Temple List, which dates to the second half of the Kassite period, mentions at least seventy nine temples in various parts of Mesopotamia dedicated to Inanna or her various manifestations.[15][16] Cities associated with her include many of the earliest political powers of Mesopotamia, such as Uruk (where she was the most important deity in the Uruk period already), Kish, Umma or Zabalam.[17] In the middle of the third millennium BCE, she was also fused with the Akkadian goddess Ishtar, the goddess of the city of Akkad, possibly with the support of the Sargonic dynasty which ruled Mesopotamia at the time.[18] Groupings of manifestations of Inanna from various geographic locations occur in god lists, such as the Weidner god list and the Nippur god list.[19] In the former case, the exact selection and order of the manifestation varies between copies, though Inanna of Uruk always occurs first.[20] She also opens an analogous section in An = Anum.[21]

Inanna could also be worshiped in astral and martial forms.[22] The former aspect of her character most likely goes back to her prehistory, as she was already understood as a personification of Venus as both morning and evening star based on her titles present in texts from the Uruk period.[23] In An = Anum the astral epithets have their own sub-section, and are separated from other names of Inanna by a list of her servants.[24] It has been suggested that the role of a warrior was originally exclusive to Ishtar and did not belong to the domain of Inanna, but according to Joan Goodnick Westenholz both of them were already complex deities with many roles before the syncretic merge.[18]

In some cases, epithets of Mesopotamian deities could develop into fully distinct figures.[25] Westenholz noted while this phenomenon, which she refers to as "fission of deities," is attested for various members of the Mesopotamian pantheon, it is the most common for epithets of Inanna.[12] Due to the number of her titles, as well as their frequent association with specific places, it has been speculated that there might have been more than one deity named Inanna.[26] Tonia Sharlach argues that the names Inanna and Ishtar were effectively umbrella terms, and many of the local forms had distinct characters.[27] Westenholz pointed out that a plurality of Inannas (dINANA.MEŠ) was worshiped in the second half of the second millennium BCE.[28] Interpretations of individual forms of Inanna as aspects of one deity or as multiple ones could coexist.[16]

Geographical epithets edit

Epithet Location Notes
Akuṣitum Akus[29] Akuṣitum (also spelled Akusitum) was the epithet of Inanna as the goddess of Akus, attested in royal inscriptions of the Manāna dynasty of Kish, in a later religious text pertaining to the deities of that city, in the god list An = Anum (tablet IV, line 134), and in the name of one of the gates of Babylon.[29]
Ašibti UNUGki Uruk[30] Ašibti UNUGki, "Goddess-who-dwells-in-Uruk," is attested as an epithet of Inanna mostly in texts from the first millennium BCE, though it could also be applied to one of her courtiers, Uṣur-amāssu.[30]
Aššurītu Assyria[31] Aššurītu, "the Assyrian," is attested as an epithet of an Assyrian form of Ishtar, though it is also possible this title was applied to Ashur's wife Mullissu and to the goddess Šerua.[32]
Ayyabītu Sealand[33] Ayyabītu, "the Sealander," is listed among manifestations of Ishtar associated with specific locations in two of the known copies list An = Anum as the explanation of dINANNA-A.AB.BAki, "Ishtar of the Sealand" (tablet IV, line 128).[33][34] A possible reference to her also occurs in the omen series Šumma ālu.[35] According to Odette Boivin, she represents the royal cult of Ishtar in the court of the First Sealand Dynasty.[36]
Batirītum Batir[13] Batirītum, "she of the city of Batir,"[13] was worshiped in the eponymous settlement, which corresponds to modern Tell Suleimeh, as evidenced by a reference to a guda priest of this goddess in one of the inscriptions from this site.[37] According to Manfred Krebernik, she is attested as the name of a manifestation of Inanna alongside Šarratum in a text from Tell Haddad.[38] A text from the Ur III period indicates she was also worshiped in Zimudar, another city located in the Diyala area.[37]
Bēlet-Akkade Akkad[39] Bēlet-Akkade, "Lady of Akkad,"[39] sometimes written dNIN-URI, is well attested as an epithet of Ishtar of Akkad.[40] Under this name, she was worshiped in Babylon, as still attested in inscriptions of Nabonidus.[41] Her temple in this city was known under the ceremonial name Emašdari, "house of animal offerings."[42] Bēlet-Akkade is also attested as the theophoric element in personal names, for example in Old Babylonian Mari[43] and in Kassite Nippur.[44] Samsi-Addu in a letter to Yasmaḫ-Addu in which he complains about the latter commissioning more statues of various deities than he can afford singles out a statue of Bēlet-Akkade among them.[45]
Bēlet-Bābili Babylon[46] The title Bēlet-Bābili, "Lady of Babylon," referred to a local manifestation of Ishtar from this city.[47] Her temple bore the ceremonial name Eturkalamma ("house, cattle pen of the land") and is mentioned in the inscriptions of many rulers, from Hammurabi (though in a prayer from the Old Babylonian period it is dedicated to Annunitum, not Bēlet-Bābili) to Nabonidus, and even later in texts from the Parthian period.[48] It is possible that Bablīta ("the Babylonian"), a figure attested in late antiquity in Mandaic texts, was a derivative of Bēlet-Bābili.[46]
Bēlet-Ninua Nineveh[49] The epithet Bēlet-Ninua referred to Ishtar of Nineveh.[49] She was also worshiped in Assur and in Babylon, in both cases in temples bearing the ceremonial name Egišḫurankia,[49] "house of ordinances of heaven and the underworld."[50]
Bēlet-Uruk Uruk[51] The epithet Bēlet-Uruk, which can be translated as "Lady of Uruk," was usually written in cuneiform as dGAŠAN šá UNUGki; the correct reading is confirmed by phonetic syllabic spellings from inscriptions of Nebuchadnezzar II and Esarhaddon.[51] According to Paul-Alain Beaulieu an analogous epithet with the element šarrat ("queen") referred to Nanaya, rather than Inanna.[51] Similarity to the theonym Ninunug (Ninirigal) is most likely accidental due to temporal differences, with the former attested as a separate deity in the Early Dynastic period.[39]
Dīrītum Dīr[52] Dīrītum (Dērītum[53]) is attested as a presumed epithet of Ishtar in texts from Old Babylonian Mari, though it has been proposed that with time she underwent a similar process of Annunitum and became a distinct deity.[54] The identification of this theonym as a title of Ishtar is only attested in a single text, an Old Babylonian god list, and in the past the identity of the goddess was a subject of debate among researchers.[55] While in early scholarship it was assumed she was associated with the eastern city of Der,[52] it now agreed she was named after a settlement located close to Mari, which served as one of the religious centers of the kingdom centered on that city.[56] She is well attested in texts from the reign of Zimri-Lim.[55]
Ḫišamītum Ḫišamta[57] Ḫišamītum, "Lady of Ḫišamta,"[57] was one of the epithets of Ishtar used in Old Babylonian Mari.[54] Her cult center was located close to Terqa.[53][57] She is also attested in an Old Babylonian bird omen compendium alongside Ishara.[58]
Iblaītu Ebla[59] It has been suggested that Iblaītu, known from the Assyrian tākultu ritual, is a title of Ishtar, though according to Alfonso Archi Ishara might be meant instead due to her traditional association with the city of Ebla.[59] He assumes she reached Assyria in the Middle Assyrian period through Hurrian mediation.[60]
Kišītum Kish[61] Kišītum, "the goddess of Kish," is attested as the name of Inanna of Kish in god lists, in an Old Babylonian offering list from Mari, and in a theophoric name from the same city.[61] The local form of the goddess was considered distinct from Inanna of Uruk, and they were worshiped separately from each other in Kish.[62]
Lagabītum
Lakuppītu?[63] 		Lagaba[63] Lagabītum is attested as the alternate name of Ishtar of Lagaba, and might correspond to Lakuppītu, a deity worshiped in Isin presumably associated with the underworld.[63]
Narāmti A.AB.BA Sealand[64] The epithet narāmti A.AB.BA, possibly "beloved of the Sealand," is applied to Ishtar in the royal epic of king Gulkišar, in which she aids this king in battle.[64]
Nin-Aratta Aratta[65] Nin-Aratta, "Lady of Aratta," is identified as Inanna in the god list An = Anum (tablet IV, line 31) and implicitly in its Old Babylonian forerunner.[65]
Nin-Eanna
Bēlet-Eanna[30][66] 		Uruk[67] The epithet Nin-Eanna, "Lady of Eanna," is derived from the name of Inanna's temple in Uruk.[67] It first appears in the third millennium BCE, with one example found in an inscription of Ur-Nammu.[68] In later periods, it can be found in inscriptions of Karaindash, Kurigalzu I and Marduk-apla-iddina II from Uruk,[69] as well as in multiple god lists.[67] Despite its common usage, it never fully replaced epithets formed with the name of the city of Uruk rather than the temple located in it.[21] Temples dedicated to Inanna as Nin-Eanna existed in Udannu (a city north of Uruk), Babylon and, according to a single text from the Ur III period, in the settlement A-dag-gaki.[67] In Kish, she was worshiped in Esulimanna ("house of the awesome radiance of heaven") under the name Bēlet-Eanna.[42] According to Andrew R. George, in Babylon two separate temples dedicated to this aspect of the goddess existed, Ekitušĝarza ("house, abode of the regulations") which was located close to the city wall, and Ekitušgirzal ("house, abode of joy") located in the eastern part of the city.[70] The manifestation of the goddess associated with Udannu appears under the name Bēlet-Eanna in a Seleucid text from Uruk dealing with the celebration of the akitu festival of Ishtar as a member of her entourage.[66] In some examples of god lists from peripheral locations Nin-Eanna was interpreted as a fully separate goddess.[68] In texts from Hattusa this name refers to Ishtar of Samuha,[67] according to Gary Beckman most likely to be identified as the deity DINGIR.GE6.[71]
Nin-Ešara Uruk or Nippur[72] The epithet Nin-Ešara, "Lady of Ešara," is derived from the name of a temple, but it is uncertain whether the Ešara in Uruk or Nippur is meant.[72] In both cases the name has the same meaning, "house of the universe," but these two temples were not dedicated to the same deity: the older one, located in Nippur, was a part of the Ekur complex and belonged to Enlil, while the newer one in Uruk - to Anu.[73]
Nin-Girgilu Girgilu[74] The theonym Nin-Girgilu referred to Inanna as the goddess of Girgilu, either a part of Nippur or a separate nearby settlement.[74] Under this name, she was worshiped in Nippur in the Ur III and early Old Babylonian periods, though a Ningirgilu temple also existed in Ur.[74]
Nin-Ḫursaĝkalamma Kish[75] The epithet Nin-Ḫursaĝkalamma, "Lady of Ḫursaĝkalama," was derived from the name of a temple of Inanna located in Kish.[75] In Neo-Babylonian sources this house of worship was instead associated with Ninlil, which might indicate either that the local goddess was understood at this point as an ištaru ("goddess:) rather than specifically as Ishtar and therefore could be assigned another name, or that the cult of Ninlil was imposed for political reasons.[76]
Ninibgal Umma[77] The epithet Ninibgal, "Lady of Ibgal,"[78] is derived from the name of Inanna's temple in Umma, Eibgal.[77] A form without the sign nin is also attested.[78] Ninibgal frequently occurs in texts from the Ur III period.[78] According to Andrew R. George, she might have been worshiped in Isin during the reign of Enlil-bani.[79]
Ninkununa Ur[80] Ninkununa is attested as an epithet of Inanna in building inscriptions of Ur-Nammu and Ur-Bau, and according to Manfred Krebernik and Antoine Cavigneaux might have been understood as the designation of a form of this goddess associated with the city of Ur.[80] However, a distinct deity named Ninkununa appears in the god list An = Anum as a minor servant of her father Nanna.[81]
Nin-me-Kiš Kish[82] Nin-me-Kiš, :ady of the me of Kish" or "Lady representing the me of Kish," is attested as an epithet of Inanna of Kish in the god list An = Anum (tablet IV, line 17).[82]
Nin-me-Nibru Nippur[83] Nin-me-Nibru, "Lady of the me of Nippur" or lady representing the me of Nippur," is attested as an epithet of Inanna in the god list An = Anum (tablet IV, line 16) with the explanatory gloss šar-rat Ni-pu-ru, "queen of Nippur."[83]
Nin-Ninua Nineveh[84] Nin-Ninua was a title of Ishtar referring to the form of this goddess worshiped in Nineveh.[84] According to Joan Goodnick Westenholz, while attested in sources such as a treaty between Assur and Apum found in Tell Leilan, it might have been originally related to Hurrian epithets of Šauška.[85] The latter deity could be called Ninuwawi ("of Nineveh") or Ninuwaḫi ("the Ninevite").[86] A late instance of the name Šauška being used to refer to the goddess of Nineveh occurs in a text from the reign of Sargon II, in which the king addresses her by this name and seemingly calls her the "dweller in Nineveh" (ra-ši-bat AB×ḪAki, presumably an error for a-ši-bat AB×ḪAki).[87]
Nin-Tilmun Dilmun[88] Nin-Tilmun, "Lady of Dilmun," occurs among the names of Inanna in the god list An = Anum (tablet IV, line 18), though according to Antoine Cavigneaux and Manfred Krebernik this name might also refer to Ninsikila, the main goddess in the Dilmunite pantheon.[88]
Ninua’itu Nineveh[50] Ninua’itu is attested as a title of Ishtar of Nineveh in inscriptions of Shalmaneser I and Tukulti-Ninurta I.[50]
Nin-Zabalam Zabalam[89] Nin-Zabalam, "Lady of Zabalam," is well attested as an epithet of Inanna of Zabalam in texts from the Ur III period, chiefly from Umma.[89]
Sugallītum Zabalam[90] Sugallītum ("She of Zabalam") is attested as an alternate name of Inanna of Zabalam, derived from the Akkadian form of this toponym, though it has been suggested that the spelling was also influenced by Esugal, the name of the ziggurat of Ishtar of Akkad.[91] Various variants of the name, including logographic dSU.GAL, are attested in theophoric names and greeting formulas of letters, chiefly from Larsa and Sippar.[92] It is also possible that dZA-BA-AD, a theonym known only from an exercise tablet from Susa, is a further analogous logogram.[93]
Supālītum Zabalam[94] Supālītum was a byname of Inanna of Zabalam which developed from the Akkadian form of the toponym, with additional influence of a folk etymology connecting it to the term supālu (or sapālu), "juniper."[94] In addition to Zabalam, she is also attested in A-ka-sal4ki (Ur III sources) and Nippur (Old Babylonian sources), while the Canonical Temple List mentions four houses of worship dedicated to her, though the location of only one of them, Muru, is preserved.[89]
Šarrat-Arbaʾil Arbela[95] The title Šarrat-Arbaʾil, "Queen of Arbela," referred to the Assyrian Ishtar of Arbela, often paired with Ishtar of Nineveh.[95] It has been argued that in late periods, she was the Assyrian form of Ishtar most commonly associated with martial roles.[71]
Šarrat-Kidmuri Kalhu[96] Šarrat-Kidmuri, "Queen of (Bīt-)Kidmuri," was a title of Ishtar derived from the name of her temple in Kalhu, sometimes listed alongside Ishtars of Nineveh and Arbela in Neo-Assyrian letters.[96]
Šarrat-Kiš Kish[97] Šarrat-Kiš, "Queen of Kish," is attested as a title of Inanna of Kish, and An = Anum (tablet IV, line 17) explains it as the Akkadian equivalent of Nin-me-Kiš.[97] However, it could also be used as an epithet of Bau.[98]
Šarrat-Ninua Nineveh[84] Šarrat-Ninua, "Queen of Nineveh," was a title of Ishtar of Nineveh.[84]
Šarrat-Sipparim Sippar[13] Šarrat-Sipparim, "Queen of Sippar," could be an epithet of both Ishtar and of Annunitum, in this city treated as a distinct deity.[13]
Šatru Milqia[99] Šatru is attested as an alternate name of the manifestation of Ishtar worshiped in Arbela, associated with her temporary move to Milqia during certain ceremonies.[99]
Šulmānītu Uru-sa/ilim-ma[100] Šulmānītu (reading uncertain) occurs as one of the epithets of Inanna in the god list An = Anum (tablet IV, line 132), which explains her as the Ishtar of otherwise unknown place named Uru-sa/ilim-ma, in the past erroneously interpreted as Jerusalem.[100] She was worshiped in Assur in the temple Eku, "shining house."[100]
Ṣā’idītu Dunnu-ṣā’idi[101] Ṣā’idītu is the presumed reading of ZA-i-di-tu, an epithet of Inanna attested in the god list An = Anum (tablet IV, line 120; explanation of dINANNA-NÍG.DIRI-imki) likely derived from the toponym Dunnu-ṣā’idi.[101]
Ṣarbat Ṣarbat(um)[102] The theonym Ishtar-ṣarbat referred to a form of this goddess presumably native to the Middle Euphrates area, most likely linked to the toponym Ṣarbatum, derived from the Akkadian name of the Euphrates poplar.[102] According to Manfred Krebernik, Ṣarbatum might have been a grove rather than a city.[103] Ishtar-ṣarbat is attested in texts from Ebla, Mari[104] and Emar.[102]
Ulmašītum Akkad[40] The epithet Ulmašītum was derived from Eulmaš, a temple of Ishtar in the city of Akkad.[40] In sources from the Ur III period she never appears alone, always alongside Annunitum.[105] Both of them were worshiped in Uruk alongside Inanna.[106] She was regarded as a warlike deity.[107][106]
Ungal-Nibru
Šarrat-Nippuri[28] 		Nippur[28] The Sumerian epithet Ungal-Nibru, "Queen of Nippur," corresponded to Akkadian Šarrat-Nippuri, and should not be confused with Nin-Nibru, a name which did not function as Inanna s epithet.[28]
Urkayītu
Urkītum[108] 		Uruk[109] While Urkayītu, "the Urukean," is well attested as a separate deity in documents from Uruk from the Neo-Babylonian period, it is presumed that this name was initially an epithet.[109] The older form, Urkītum, is already attested in Old Babylonian theophoric names.[108]

Astral epithets edit

Epithet Meaning Notes
Dilbat "Venus"[110] Dilbat (dele-bad), the planet Venus,[111] could function as a name of Ishtar, as attested for example in the Cuthean Legend of Naram-Sin.[110]
DUMU dEN.ZU "Daughter of Sin"[30] DUMU dEN.ZU is attested as an epithet of Inanna in the Sealand archive; according to Odette Boivin it highlights her astral role.[112] The view that the moon god was her father was the dominant tradition regarding her parentage.[113]
Gugkalla "Precious carnelian"[114] Gugkalla (written dZA.GUL-kal-la) occurs among the titles of Inanna in her astral aspect as Venus in the god list An = Anum (tablet I, line 179) and in its Old Babylonian forerunner.[114]
Ḫud2 "Morning"[115] Ḫud2 is attested as one of the epithets of Inanna in the earliest known cuneiform texts from Uruk, and it is presumed it confirms she was already associated with the planet Venus at this point in time.[115]
Kakkabī "Of the stars"[3] The epithet kakkabī is one of the few which consistently appear alongside the standard name of Ishtar, rather than in place of it.[3]
Mulanadiri "The ruling star of heaven"[116] Mulanadiri (or Mulanediri) is attested as an epithet of Inanna in the god list An = Anum (tablet IV, line 185).[116]
Ninanna "Lady of heaven"[117] The theonym Ninanna functioned as a title of Inanna as a divine representation of Venus.[117] It should not be confused with a homophonous deity Ninan(na) known from lists of ancestors of Enlil.[117]
Ninanšelaʾa "Lady hanging in the sky"[118] Ninanšelaʾa is attested as an epithet of Inanna in a number of sources, including an inscription of Lugirizal and an offering list from Girsu from the Ur III period.[118]
Ningalanna "Great lady of heaven"[119] Ningalanna is attested as a name of Inanna as Venus in the god list An = Anum (tablet IV, line 171), with šarrat šamê, queen of heaven, given as the explanation in the second column[119]
Ninsianna "Red queen of heaven"[120] Ninsianna, the embodiment of Venus, could be understood as a manifestation of Inanna,[120] though in Larsa they were worshiped separately as deities with different spheres of influence.[121]
Rappu "Clamp," "hoop"[122] Rappu is attested as an Akkadian name for both the planet Venus in the eighth month and for the corresponding goddess.[122]
Sig "Evening"[115] Sig is attested as one of the epithets of Inanna in the earliest known cuneiform texts from Uruk, and it is presumed it confirms she was already associated with the planet Venus at this point in time.[115]
Šarrat-nipḫa Šarrat-nipḫa was an epithet of Inanna in her astral role as Venus, possibly derived from the term nipḫu, referring to the rising or "lighting up" of this planet.[123]
Šarrat-šamê "Queen of heaven"[124] Šarrat-šamê was a title of Inanna as the evening star (Venus).[124] She is mentioned in a Seleucid text from Uruk describing the akitu festival of Anu.[125]
Timua
Simua[126] 		Timua was one of the names used to refer to Inanna as an astral body, presumably Venus.[127] According to Jeremiah Peterson, the variant spelling Simua might reflect a derivation from the phrase si-mu2, "horn growing."[126] Manfred Krebernik considers this to be a possible folk etymology.[127] Timua also occurs as the name of a separate minor goddess in prayers from the Kassite period.[30]
Uranna "Horizon"[128] Uranna is attested as a byname of Inanna in a single god list.[128]
Usan "Evening"[129] Usan was one of the two epithets referring to Inanna as the evening star, the other being Timua.[129] A number of names using this title as the theophoric element, such as Igi-Usan and Puzur-Usan, are attested in sources from the reign of the Akkadian Empire and the Third Dynasty of Ur.[129]
Zib Zib is attested as names of Inanna as the planet Venus in various god lists, for example An = Anum (tablet IV, line 175).[130]

Martial epithets edit

Epithet Meaning Notes
Agušaya "The whirling dancer"[131] It is presumed that the epithet Agušaya is related to Akkadian terms gâšum, "to dance," and gūštum, "dance."[132] It occurs in a complex poem from the Old Babylonian period, the Hymn of Agushaya.[132]
Annunitum "The martial one"[46] or "the skirmisher"[18] Annunitum was originally an epithet of Ishtar of Akkad.[18] Early attestations are also available from Assur.[22] At some point, this name came to refer to a distinct goddess,[46] who was worshiped in Sippar-Amnanum.[133] She and Ishtar had separate temples in this city.[134] Annunitum could be depicted with a distinct attribute, a trident-like weapon.[135]
Irnina "Victory"[136] Irnina is attested as a manifestation of Ishtar believed to accompany Naram-Sin during his military campaigns.[136]
Karašul Karašul is attested in an epithet of Inanna in various god lists and in Erimḫuš (tablet V, line 4), in one case glossed as dIš-tar šá qar-ra-a-di, "Ishtar of the warrior."[137]
Labbatu "Lioness"[138] Labbatu is attested both in god lists and literary texts.[138] A cognate epithet is already present in texts of Ebla, where Labutu (dLa-bu16-du), a stand-in for Ishtar (Eblaite: dAš-dar), occurs in association with Ishara.[139] The connection between Ishtar/Inanna and lions (poetically labbu) is well documented, and she is said to ride in a chariot drawn either by these animals or their fantastical counterparts in various literary compositions.[140] It is presumed that they served as a metaphor of her character as a strong and courageous warrior.[141] A single source explains Labbatu as Ishtar šá lal-la-ra-te, "of lamentation," but it is not known what this interpretation was based on.[138] In the Sultantepe god list, and likely also in An = Anum (tablet IV, line 256), a logographic spelling, dUR+UR (a ligature of two UR signs), is attested.[142] No other Mesopotamian deities had epithets associating them with lions.[141]
Ninintina "Lady of warriorship"[143] The epithet Ninintina, attested in the Old Babylonian An = Anum forerunner and in An = Anum itself (tablet IV, line 23; glossed as bēlet qurdi) might be related to the myth about Inanna's conflict with the mountain god Ebiḫ (corresponding to Hamrin Mountains), whose name could be written as Enti.[143]
Ninme "Lady of battle"[144] Ninme (Akkadian: bēlet tāḫāzim) was a common epithet of Inanna, first attested in the times of Gudea, and later present for example in offering lists from Old Babylonian Larsa and Nippur and in the god list An = Anum (tablet IV, line 22).[144] According to Tonia Sharlach, in one of the inscriptions of Amar-Sin "Inanna-Ninme" might stand in for Annunitum.[22]
Ninragaba "Lady horsewoman"[145] Ninraga is attested among the bynames of Inanna in the Old Babylonian forerunner to the god list An = Anum, and according to Antoine Cavigneaux and Manfred Krebernik can be restored in the same sequence in An = Anum itself (tablet IV, line 152).[145]
Ninšenšena "Lady of battle"[146] The epithet Ninšenšena referred to Inanna as a war goddess, and might be related to the toponym Šen-šen-naki, presumably a place in the proximity of Nippur.[146] She was worshiped under this name in Nippur during the reign of Sin-Iqisham.[146] Attestations are also known from the god list An = Anum (tablet IV, line 21, glossed as bēlet qabli), its Old Babylonian forerunner, and the Weider god list.[146] In an inscription of Rim-Sîn I enumerating various deities worshiped in his kingdom, both Inanna and Ninšenšena are mentioned.[147] A treaty between Muršili II and Tuppi-Teššup of Amurru mentions Ninšenšena of Kinza (Qadesh) among the divine witnesses, though the name has been interpreted as a logogram (NIN.PÌSAN.PÌSAN) in this case by Gary Beckman.[146]
Ninuĝnima "Lady of the army"[148] Ninuĝnima is explained as an epithet of Inanna in the god list An = Anum (tablet IV, line 20; glossed as bēlet ummānim); further attestations are known from the Weidner god list and an Old Babylonian document indicating that a temple dedicated to her existed in Nippur.[148]

Other epithets edit

Epithet Meaning Notes
Ama "Mother," "female," "venerable woman"[149] The epithet ama is attested in a few cases as a title of Inanna, but according to Jeremy Black it should not be interpreted as a reference to motherhood in this context, as she was "not in any sense a mother goddess."[149] According to Julia M. Asher-Greve, this epithet does not primarily indicate that a goddess is the mother of other deities, but instead should be understood as predominantly a metaphor for divine authority, particularly over cities and states.[150] Joan Goodnick Westenholz similarly connected it to the protective roles of individual goddesses as city deities.[151]
Bēlet-bīti "Mistress of the temple"[9] Bēlet-bīti is listed among seven names presumably corresponding to manifestations of Inanna in the Archive of Mystic Heptads, and might correspond to the goddess Ištar-bīti known from texts from the Neo-Babylonian period.[9]
Bēlet-dūri "Lady of the city wall"[152] Bēlet-dūri (dNIN-BÀD), first attested in sources from the Ur III period, for example in theophoric names, is explained as an epithet of Inanna in the god list An = Anum (tablet IV, line 39).[152] It is also mentioned in passing in the text Crimes and Sacrileges of Nabu-šuma-iškun, where according to Steven W. Cole it might refer to the form of the goddess worshiped in Babylon as Bēlet-Eanna, though this conclusion is not certain.[153] A temple dedicated to Bēlet-dūri might have existed in Neo-Babylonian Nippur, though this proposal relies on a single unprovenanced text, and no other references to a deity being worshiped under this title are known from this time.[154] Bēlet-dūri is also present in late Bronze Age texts from Emar, and according to Gary Beckman this title can be understood as referring to a Mesopotamian deity in this context (as opposed to a Hurrian or local one).[155] She is only attested there in the name of a city gate.[156] The same epithet also occurs in texts from Nuzi as a title of a goddess worshiped in Ulamme, who according to Gernot Wilhelm can be identified as Ishtar.[157] However, according to Marie-Claude Trémouille Ishtar's name might be a logographic representation of the Hurrian deity Šauška in the Nuzi corpus.[158] The deity designated by the logogram Bēlet-dūri was associated with Tilla in Ulamme.[159]
Bēlet-ZU.DI Uncertain[9] Bēlet-ZU.DI, possibly to be read as Bēlet-aliki, "mistress of the city," occurs as a presumed manifestation of Inanna in the Archive of Mystic Heptads.[9]
Bēltu "Mistress"[160] Bēltu (dGAŠAN) was frequently used to refer to Ishtar in various religious texts.[161] It was a generic epithet which could be used instead of the proper name of any goddess.[162]
Bēltiya Hypocoristic form of Bēltu,[161] "my mistress"[163] Bēltiya is presumed to be a combination of the epithet Bēltu and a hypocoristic suffix.[161] It was chiefly an epithet of Zarpanit,[164] and its infrequent application to the tutelary goddess of Uruk in texts from the seventh century BCE most likely reflects attempts at conflation advanced due to the political agenda of the city of Babylon.[161]
Gula "Great"[165] The epithet gula could be applied to many deities in the Ur III period, including Inanna, but also Ninhursag, Nisaba or Alla.[165] It has been suggested that in the former two cases it referred to a possible healing aspect of the respective goddesses.[165]
Innin Uncertain[166] Innin occurs as a variant of Inanna's name in theophoric names and toponyms, and according to Paul-Alain Beaulieu presumably functioned as a designation of a distinct aspect of her.[166] Its etymology is uncertain, with proposals including derivation from the Semitic root ‘nn, "to fight" or "to skirmish" (which the theonym Annunitum is also derived from), or survival of an archaic form of the theonym Inanna as a separate name.[167]
Kur "Mountain"[115] Inanna-kur is one of the earliest attested manifestations of this goddess, but she does not appear in administrative lists of offerings unlike the other three equally ancient forms.[115] In addition to references in texts from the Uruk period, she is known from one of the Early Dynastic zame hymns, which mentions ku3 Inana-kur, "holy Inanna, the mountain peak."[168] Joan Goodnick Westenholz noted that in this context it seems to specifically function as an epithet of Inanna of Zabalam.[169]
Malūkatum "(Having) far-reaching advice"[170] Malūkatum is listed as an epithet of Inanna in Nabnītu (tablet IV, line 203) alongside a Sumerian explanation, dInanna-malga-sù.[170]
Mašrê "(Goddess) of wealth"[171] Mašrê, dMaš-ré-e, perhaps to be read as Ilat-mašrê, is attested only in a single copy of the Weidner god list from the Old Babylonian period between Ninigizibara and Ekurritum, and is presumed to be an epithet of Ishtar.[171]
Nanaya Hypocoristic form of Inanna (disputed)[172] It has been proposed that the name of the goddess Nanaya was in origin a hypocoristic form of Inanna's, but this view is not universally accepted, and it is generally assumed the name has no obvious Sumerian or Akkadian etymology.[172] There is nonetheless evidence that she was sometimes understood as a form of Inanna rather than as a separate goddess.[173]
Ninarazu Ninarazu, assumed to be an epithet of Ishtar,[174] is attested in An = Anum (tablet IV, line 43) and its forerunner, as well as in the god list from Mari.[175] A similarly named figure, nin-arazu-giš-tuku, "lady who listens to prayers," appears as an adversary of the demon Lamashtu in an incantation.[176] The epithet Ninarazu is not to be confused with the unrelated deity Arazu.[175]
Ninegal
Bēlet-ekalli[9] 		"Lady of the palace"[177] Ninegal, the name of a distinct minor goddess associated with royal palaces, could also function as an epithet of Inanna and other goddesses.[178] It is well attested with literary compositions focused on Inanna, especially in love poetry about her and Dumuzi, and in some cases parallelism between the use of the primary name and the epithet has been observed.[179]
Ningubarra "Lady with loose hair"[180] Ningubarra is listed among titles of Inanna in the god list An = Anum (tablet IV, line 33) though this theonym might have originally been related to Gubarra, a goddess associated with the steppe who could be linked to Amurru's wife Ašratum.[181]
Ningula "Great lady"[182] The epithet Ningula is attested in the section of the god list An = Anum dedicated to Inanna (tablet IV, line 41).[182]
Ninigigun "Lady with colorful eyes"[183] Ninigigun (or various related variant spellings) is attested as an epithet of Inanna in various god lists.[184] Based on an Akkadian explanation, igi-gùn = burmi ēni (restoration not entirely certain), it is presumed that this title was related to the descriptions of the goddess' colorful eyes known from literary texts.[183]
Nin-KA-imin "Lady with seven voices/mouths"[185] The epithet Nin-KA-imin (reading of the second sign uncertain) occurs in the god list An = Anum (tablet IV, line 28).[185]
Nin-KA-limmu "Lady with four voices/mouths"[186] The epithet Nin-KA-limmu (reading of the second sign uncertain) occurs in the god list An = Anum (tablet IV, line 29).[186]
Ninkisalgura "Lady of the cult niche(s)"[187] The epithet Ninkisalgura occurs in a single document with the Akkadian gloss bēlet ibrati.[187]
Ninkurkurra "Lady of the lands"[69] The epithet Ninkurkurra is present in inscriptions of Marduk-apla-iddina II and Sargon II from Uruk.[69]
Ninmesharra "Lady of countless me"[188] Due to functioning as an epithet of Inanna, Ninmesharra is attested as the title of a composition focused on her attributed to Enheduanna.[188] In other contexts the same theonym also occurs as an epithet of Ninlil, and as a name of a goddess paired with the primordial deity Enmesharra in enumerations of ancestors of Enlil.[188]
Nin-UM Unknown[189] Nin-UM is a possible byname of Inanna attested in the Early Dynastic zame hymns.[190] Joan Goodnick Westenholz tentatively suggested that it might have been the original name of the goddess who eventually came to be known as Inanna of Zabalam.[189] She argues that she was originally a distinct figure, and only came to be absorbed by Inanna, though she assumes this process occurred before the beginning of recorded history.[191]
Nin-URU-mun-DU "Lady brought the city water"[192] Nin-URU-mun-DU (reading of the second and last signs uncertain), attested as one of the bynames of Inanna in the god list An = Anum (tablet IV, line 34), might be derived from the theonym Ninuruamu-DU known from Early Dynastic texts from the state of Lagash.[192] The latter is attested in a single theophoric name, Ur-Ninuruamu-DU, and in a text mentioning gala clergy in the service of various deities.[193]
Nin-URU-kiĝara "Lady who founded the city"[194] Nin-URU-kiĝara (reading of the second sign uncertain) occurs as an epithet of Inanna in the god list An = Anum (tablet IV, line 32), where it is listed after Nin-Aratta.[194]
Nugig Uncertain[195] The meaning of the word nugig, which was commonly used as an epithet of Inanna, is a matter of dispute among researchers.[195] Proposals include "one who is taboo," "sacrosanct,"[196] "hierodule"[197] and "priestess."[198] Anette Zgoll notes that many passages in which it occurs are focused on highlighting Inanna's power, for example as a source of royal authority during the enthronement of a ruler.[199]
NUN "Princely"[200] NUN is attested as one of the three epithets of Inanna in the earliest known cuneiform texts from Uruk, but it no longer appears in later periods.[115]
Pārisat-palê Uncertain[201] Pārisat-palê (reading and meaning uncertain, possibly "she who determines the length of a reign") was a manifestation of Assyrian Ishtar of Nineveh worshiped in this city and in Assur.[201]
Qibi-dunqi "Say my blessing"[202] Qibi-dunqi is attested as a form of Ishtar in a late Babylonian hymn, though the name could also designate a separate deity, possibly analogous to Iqbi-damiq.[203]
Sutītu "The Sutean"[204] Sutītu is attested as an epithet of Inanna in the god list An = Anum (tablet IV, line 131).[204] According to Joan Goodnick Westenholz, in the first millennium BCE the name referred to a new goddess who functioned as a personification of the Suteans.[98] Clergy of Sutītu appears in documents from Borsippa from the reign of Nabu-shuma-ishkun.[204]
Šarratum "Queen"[38] Šarratum is attested as the name of a manifestation of Inanna in a text from Tell Haddad.[38]
Šen-nu-imina Šen-nu-imina occurs as an epithet of Inanna in the god list An = Anu ša amēli, which explains it in Akkadian as ša bunnannê, possibly "of the (beautiful) shape."[205]
Šiduri "She is my protection" or "young woman"[206][207] Šiduri is attested as a title of Inanna/Ishtar in the Hymn to the Queen of Nippur.[207] According to Šurpu, under this name she was associated with wisdom.[206] However, the character from the Epic of Gilgamesh bearing the same name is agreed to not be Ishtar.[207] Two possible explanations of the name have been proposed, Akkadian šī-dūrī, "she is my protection," or a Hurrian loanword, šiduri, "young woman."[207] Andrew R. George notes that it is possible that the former served as a folk etymology of the latter in Mesopotamia.[206]
Tallājītu Unknown[208] Tallājītu, an Akkadian epithet of unknown meaning, occurs in the god list An = Anum (tablet IV, line 131) as an explanation of dINANNA-ĝišTAL.SA.[208]
Telītu "The skilled one,"[46] "the capable one"[16] Telītu commonly occurs as an epithet of Inanna in known sources.[209] In the first millennium BCE, it also came to function as the name of a separate goddess.[16] As an independent deity, she occurs in an Emesal list of deities, in the Sultantepe god list and in late copies in the Weidner god list, though in the last case her inclusion appears to be the result of textual corruption.[209] } A shrine dedicated to her existed in Babylon.[16] The traditional explanation of the name, based on similarity to Akkadian le’ûm, "to be able," has been called into question by Wilfred G. Lambert, who argued that "wisdom or skill is not any particular attribute" of the goddess it was applied to; according to Manfred Krebernik, it might instead be related to Inanna's astral role or to the other meaning of the word, which apparently could be a synonym of the terms lukur and nadītu as well.[209] In one case, Telītu is given as the explanation of Zib, one of the astral bynames of Inanna pertaining to her role as personification of Venus. [130]
Ulsigga Ulsigga is attested as an epithet of Inanna in various god lists, including An = Anum (tablet IV, line 3).[210] Under this name, she was worshiped in Dunnu-ṣā’idi near Babylon in the temple Eḫili-Ištar ("house, bliss of Ishtar"), based on whose name Manfred Krebernik suggests the sign ul in her name is to be interpreted as ulṣu, "joy," though there is also evidence for interpreting it as ul4 or ul5, "firmament."[210]
Zanaru
Zannāru[211] 		Disputed[212] The epithet Zanaru, known chiefly from lexical lists, is commonly connected to the instrument zannaru,[213] possibly analogous to kinnaru/kinnor.[214] However, according to Wilfred G. Lambert, the fact that it was typically written with a single n, while the name of the instrument with two, casts doubt over this assumption.[212] He instead suggested derivation from the Elamite title za-na, "lady," which is also attested as a theonym, dZa-na.[215] In the god list An = Anu ša amēli, Zanaru is explained as Ishtar ša mātāte, "of the lands."[211] In the Hymn to the Queen of Nippur, Zanaru is described with the epithet Telītu.[216]

Epithets from the Nuzi texts edit

A deity designated by the logogram dIŠTAR is described with various epithets, either linguistically Hurrian or "Hurrianised," in texts from Nuzi.[158] Gernot Wilhelm renders the logogram phonetically as Ishtar,[157] but according to Marie-Claude Trémouille, the deity meant might be Šauška,[158] who was considered to be her counterpart both in Mesopotamian and Hurrian sources.[217] Volkert Haas used the name "Ištar-Ša(w)oška" to refer to the deity or deities designated by these epithets.[218]

Epithet Linguistic affinity Notes
Allaiwašwe Hurrian or Hurrianised[158] dIŠTAR allaiwašwe (meaning uncertain) was worshiped in Ulamme.[157]
Ḫumella Hurrian or Hurrianised[158] Ḫumella[218] or dIŠTAR ḫumella was worshiped alongside Nergal in Ulamme.[157] The pair is also attested in association with other cities in the kingdom of Arrapha,[219] and the relation between them has been compared to the connection between the Ninevite Šauška and Teshub.[218] Volkert Haas following an earlier study of Ilse Wegner suggested Ḫumella might have been a form of dIŠTAR associated with the underworld.[218]
Putaḫḫe Hurrian[220] dIŠTAR putaḫḫe was worshiped alongside dIŠTAR bēlat dūri in Ulamme.[157] The epithet might be derived from the Hurrian root pud-, to create or to beget.[220]
Tupkilḫe
Akkupawe?[221] 		Hurrian or Hurrianised[158] dIŠTAR tupkilḫe was worshiped in the city of Apenaš, and might be identical with dIŠTAR akkupawe known from similar sources.[221]

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April 14, 2024
epithets, inanna, were, titles, bynames, used, refer, this, mesopotamian, goddess, akkadian, counterpart, ishtar, mesopotamia, epithets, were, commonly, used, place, main, name, deity, combinations, name, with, epithet, similar, these, common, ancient, greek, . Epithets of Inanna were titles and bynames used to refer to this Mesopotamian goddess and to her Akkadian counterpart Ishtar In Mesopotamia epithets were commonly used in place of the main name of the deity and combinations of a name with an epithet similar to these common in ancient Greek religion are comparatively uncommon Inanna had more titles than any other Mesopotamian deity They pertained to her associations with specific cities or areas such as Uruk Zabalam Akkad Nineveh or the Sealand Others instead highlighted her specific roles for example that of an astral goddess personifying the planet Venus or that of a war deity In some cases her individual epithets eventually developed into separate deities A terracotta plaque depicting armed Inanna Ishtar standing on a lion Her association with these animals was exemplied by the epithet Labbattu Contents 1 Overview 2 Geographical epithets 3 Astral epithets 4 Martial epithets 5 Other epithets 5 1 Epithets from the Nuzi texts 6 References 6 1 BibliographyOverview editIn ancient Mesopotamia epithets could either be used alongside the primary name of a given deity or instead of it 1 The latter practice was widespread in religious texts 2 while standard combinations of a name with an epithet comparable to these widespread in ancient Greek religion were relatively uncommon 3 The primary purpose of such titles was outlining the essential qualities activities functions genealogy and hierarchical position of a given deity 4 The most archaic cuneiform texts from the Uruk period indicate that Inanna was already worshiped under a number of titles in Uruk at the time 5 According to Frans Wiggermann she was the Mesopotamian deity with the highest number of such secondary names with only Nergal having a comparable number of them 6 Over seventy names of Inanna are listed in the god list An Anum alone 7 In various compositions seven individual names of this goddess could be given at a time 8 A possible example can be found in the Archive of Mystic Heptads 9 In one case a hymn enumerating epithets of Inanna simply refers to them as names mu 10 Many of Inanna s epithets start with the words nin or belet both of which can be translated as lady 7 Nin is a common element of Sumerian theonyms which typically combine it with a toponym or another noun 11 Belet analogously occurs in Akkadian ones not necessarily only in epithets of Inanna as evidenced by the existence of independent goddesses such as Belet Nagar Lady of Nagar and Belet Apim Lady of Apum 12 A third common type of similar epithets starting with Sarrat queen is first attested in the Old Babylonian period in the northern part of Babylonia 13 However titles designating manifestations of various deities associated with specific places are already attested in the Early Dynastic period 14 The Canonical Temple List which dates to the second half of the Kassite period mentions at least seventy nine temples in various parts of Mesopotamia dedicated to Inanna or her various manifestations 15 16 Cities associated with her include many of the earliest political powers of Mesopotamia such as Uruk where she was the most important deity in the Uruk period already Kish Umma or Zabalam 17 In the middle of the third millennium BCE she was also fused with the Akkadian goddess Ishtar the goddess of the city of Akkad possibly with the support of the Sargonic dynasty which ruled Mesopotamia at the time 18 Groupings of manifestations of Inanna from various geographic locations occur in god lists such as the Weidner god list and the Nippur god list 19 In the former case the exact selection and order of the manifestation varies between copies though Inanna of Uruk always occurs first 20 She also opens an analogous section in An Anum 21 Inanna could also be worshiped in astral and martial forms 22 The former aspect of her character most likely goes back to her prehistory as she was already understood as a personification of Venus as both morning and evening star based on her titles present in texts from the Uruk period 23 In An Anum the astral epithets have their own sub section and are separated from other names of Inanna by a list of her servants 24 It has been suggested that the role of a warrior was originally exclusive to Ishtar and did not belong to the domain of Inanna but according to Joan Goodnick Westenholz both of them were already complex deities with many roles before the syncretic merge 18 In some cases epithets of Mesopotamian deities could develop into fully distinct figures 25 Westenholz noted while this phenomenon which she refers to as fission of deities is attested for various members of the Mesopotamian pantheon it is the most common for epithets of Inanna 12 Due to the number of her titles as well as their frequent association with specific places it has been speculated that there might have been more than one deity named Inanna 26 Tonia Sharlach argues that the names Inanna and Ishtar were effectively umbrella terms and many of the local forms had distinct characters 27 Westenholz pointed out that a plurality of Inannas dINANA MES was worshiped in the second half of the second millennium BCE 28 Interpretations of individual forms of Inanna as aspects of one deity or as multiple ones could coexist 16 Geographical epithets editEpithet Location NotesAkuṣitum Akus 29 Akuṣitum also spelled Akusitum was the epithet of Inanna as the goddess of Akus attested in royal inscriptions of the Manana dynasty of Kish in a later religious text pertaining to the deities of that city in the god list An Anum tablet IV line 134 and in the name of one of the gates of Babylon 29 Asibti UNUGki Uruk 30 Asibti UNUGki Goddess who dwells in Uruk is attested as an epithet of Inanna mostly in texts from the first millennium BCE though it could also be applied to one of her courtiers Uṣur amassu 30 Assuritu Assyria 31 Assuritu the Assyrian is attested as an epithet of an Assyrian form of Ishtar though it is also possible this title was applied to Ashur s wife Mullissu and to the goddess Serua 32 Ayyabitu Sealand 33 Ayyabitu the Sealander is listed among manifestations of Ishtar associated with specific locations in two of the known copies list An Anum as the explanation of dINANNA A AB BAki Ishtar of the Sealand tablet IV line 128 33 34 A possible reference to her also occurs in the omen series Summa alu 35 According to Odette Boivin she represents the royal cult of Ishtar in the court of the First Sealand Dynasty 36 Batiritum Batir 13 Batiritum she of the city of Batir 13 was worshiped in the eponymous settlement which corresponds to modern Tell Suleimeh as evidenced by a reference to a guda priest of this goddess in one of the inscriptions from this site 37 According to Manfred Krebernik she is attested as the name of a manifestation of Inanna alongside Sarratum in a text from Tell Haddad 38 A text from the Ur III period indicates she was also worshiped in Zimudar another city located in the Diyala area 37 Belet Akkade Akkad 39 Belet Akkade Lady of Akkad 39 sometimes written dNIN URI is well attested as an epithet of Ishtar of Akkad 40 Under this name she was worshiped in Babylon as still attested in inscriptions of Nabonidus 41 Her temple in this city was known under the ceremonial name Emasdari house of animal offerings 42 Belet Akkade is also attested as the theophoric element in personal names for example in Old Babylonian Mari 43 and in Kassite Nippur 44 Samsi Addu in a letter to Yasmaḫ Addu in which he complains about the latter commissioning more statues of various deities than he can afford singles out a statue of Belet Akkade among them 45 Belet Babili Babylon 46 The title Belet Babili Lady of Babylon referred to a local manifestation of Ishtar from this city 47 Her temple bore the ceremonial name Eturkalamma house cattle pen of the land and is mentioned in the inscriptions of many rulers from Hammurabi though in a prayer from the Old Babylonian period it is dedicated to Annunitum not Belet Babili to Nabonidus and even later in texts from the Parthian period 48 It is possible that Bablita the Babylonian a figure attested in late antiquity in Mandaic texts was a derivative of Belet Babili 46 Belet Ninua Nineveh 49 The epithet Belet Ninua referred to Ishtar of Nineveh 49 She was also worshiped in Assur and in Babylon in both cases in temples bearing the ceremonial name Egisḫurankia 49 house of ordinances of heaven and the underworld 50 Belet Uruk Uruk 51 The epithet Belet Uruk which can be translated as Lady of Uruk was usually written in cuneiform as dGASAN sa UNUGki the correct reading is confirmed by phonetic syllabic spellings from inscriptions of Nebuchadnezzar II and Esarhaddon 51 According to Paul Alain Beaulieu an analogous epithet with the element sarrat queen referred to Nanaya rather than Inanna 51 Similarity to the theonym Ninunug Ninirigal is most likely accidental due to temporal differences with the former attested as a separate deity in the Early Dynastic period 39 Diritum Dir 52 Diritum Deritum 53 is attested as a presumed epithet of Ishtar in texts from Old Babylonian Mari though it has been proposed that with time she underwent a similar process of Annunitum and became a distinct deity 54 The identification of this theonym as a title of Ishtar is only attested in a single text an Old Babylonian god list and in the past the identity of the goddess was a subject of debate among researchers 55 While in early scholarship it was assumed she was associated with the eastern city of Der 52 it now agreed she was named after a settlement located close to Mari which served as one of the religious centers of the kingdom centered on that city 56 She is well attested in texts from the reign of Zimri Lim 55 Ḫisamitum Ḫisamta 57 Ḫisamitum Lady of Ḫisamta 57 was one of the epithets of Ishtar used in Old Babylonian Mari 54 Her cult center was located close to Terqa 53 57 She is also attested in an Old Babylonian bird omen compendium alongside Ishara 58 Iblaitu Ebla 59 It has been suggested that Iblaitu known from the Assyrian takultu ritual is a title of Ishtar though according to Alfonso Archi Ishara might be meant instead due to her traditional association with the city of Ebla 59 He assumes she reached Assyria in the Middle Assyrian period through Hurrian mediation 60 Kisitum Kish 61 Kisitum the goddess of Kish is attested as the name of Inanna of Kish in god lists in an Old Babylonian offering list from Mari and in a theophoric name from the same city 61 The local form of the goddess was considered distinct from Inanna of Uruk and they were worshiped separately from each other in Kish 62 Lagabitum Lakuppitu 63 Lagaba 63 Lagabitum is attested as the alternate name of Ishtar of Lagaba and might correspond to Lakuppitu a deity worshiped in Isin presumably associated with the underworld 63 Naramti A AB BA Sealand 64 The epithet naramti A AB BA possibly beloved of the Sealand is applied to Ishtar in the royal epic of king Gulkisar in which she aids this king in battle 64 Nin Aratta Aratta 65 Nin Aratta Lady of Aratta is identified as Inanna in the god list An Anum tablet IV line 31 and implicitly in its Old Babylonian forerunner 65 Nin Eanna Belet Eanna 30 66 Uruk 67 The epithet Nin Eanna Lady of Eanna is derived from the name of Inanna s temple in Uruk 67 It first appears in the third millennium BCE with one example found in an inscription of Ur Nammu 68 In later periods it can be found in inscriptions of Karaindash Kurigalzu I and Marduk apla iddina II from Uruk 69 as well as in multiple god lists 67 Despite its common usage it never fully replaced epithets formed with the name of the city of Uruk rather than the temple located in it 21 Temples dedicated to Inanna as Nin Eanna existed in Udannu a city north of Uruk Babylon and according to a single text from the Ur III period in the settlement A dag gaki 67 In Kish she was worshiped in Esulimanna house of the awesome radiance of heaven under the name Belet Eanna 42 According to Andrew R George in Babylon two separate temples dedicated to this aspect of the goddess existed Ekitusĝarza house abode of the regulations which was located close to the city wall and Ekitusgirzal house abode of joy located in the eastern part of the city 70 The manifestation of the goddess associated with Udannu appears under the name Belet Eanna in a Seleucid text from Uruk dealing with the celebration of the akitu festival of Ishtar as a member of her entourage 66 In some examples of god lists from peripheral locations Nin Eanna was interpreted as a fully separate goddess 68 In texts from Hattusa this name refers to Ishtar of Samuha 67 according to Gary Beckman most likely to be identified as the deity DINGIR GE6 71 Nin Esara Uruk or Nippur 72 The epithet Nin Esara Lady of Esara is derived from the name of a temple but it is uncertain whether the Esara in Uruk or Nippur is meant 72 In both cases the name has the same meaning house of the universe but these two temples were not dedicated to the same deity the older one located in Nippur was a part of the Ekur complex and belonged to Enlil while the newer one in Uruk to Anu 73 Nin Girgilu Girgilu 74 The theonym Nin Girgilu referred to Inanna as the goddess of Girgilu either a part of Nippur or a separate nearby settlement 74 Under this name she was worshiped in Nippur in the Ur III and early Old Babylonian periods though a Ningirgilu temple also existed in Ur 74 Nin Ḫursaĝkalamma Kish 75 The epithet Nin Ḫursaĝkalamma Lady of Ḫursaĝkalama was derived from the name of a temple of Inanna located in Kish 75 In Neo Babylonian sources this house of worship was instead associated with Ninlil which might indicate either that the local goddess was understood at this point as an istaru goddess rather than specifically as Ishtar and therefore could be assigned another name or that the cult of Ninlil was imposed for political reasons 76 Ninibgal Umma 77 The epithet Ninibgal Lady of Ibgal 78 is derived from the name of Inanna s temple in Umma Eibgal 77 A form without the sign nin is also attested 78 Ninibgal frequently occurs in texts from the Ur III period 78 According to Andrew R George she might have been worshiped in Isin during the reign of Enlil bani 79 Ninkununa Ur 80 Ninkununa is attested as an epithet of Inanna in building inscriptions of Ur Nammu and Ur Bau and according to Manfred Krebernik and Antoine Cavigneaux might have been understood as the designation of a form of this goddess associated with the city of Ur 80 However a distinct deity named Ninkununa appears in the god list An Anum as a minor servant of her father Nanna 81 Nin me Kis Kish 82 Nin me Kis ady of the me of Kish or Lady representing the me of Kish is attested as an epithet of Inanna of Kish in the god list An Anum tablet IV line 17 82 Nin me Nibru Nippur 83 Nin me Nibru Lady of the me of Nippur or lady representing the me of Nippur is attested as an epithet of Inanna in the god list An Anum tablet IV line 16 with the explanatory gloss sar rat Ni pu ru queen of Nippur 83 Nin Ninua Nineveh 84 Nin Ninua was a title of Ishtar referring to the form of this goddess worshiped in Nineveh 84 According to Joan Goodnick Westenholz while attested in sources such as a treaty between Assur and Apum found in Tell Leilan it might have been originally related to Hurrian epithets of Sauska 85 The latter deity could be called Ninuwawi of Nineveh or Ninuwaḫi the Ninevite 86 A late instance of the name Sauska being used to refer to the goddess of Nineveh occurs in a text from the reign of Sargon II in which the king addresses her by this name and seemingly calls her the dweller in Nineveh ra si bat AB ḪAki presumably an error for a si bat AB ḪAki 87 Nin Tilmun Dilmun 88 Nin Tilmun Lady of Dilmun occurs among the names of Inanna in the god list An Anum tablet IV line 18 though according to Antoine Cavigneaux and Manfred Krebernik this name might also refer to Ninsikila the main goddess in the Dilmunite pantheon 88 Ninua itu Nineveh 50 Ninua itu is attested as a title of Ishtar of Nineveh in inscriptions of Shalmaneser I and Tukulti Ninurta I 50 Nin Zabalam Zabalam 89 Nin Zabalam Lady of Zabalam is well attested as an epithet of Inanna of Zabalam in texts from the Ur III period chiefly from Umma 89 Sugallitum Zabalam 90 Sugallitum She of Zabalam is attested as an alternate name of Inanna of Zabalam derived from the Akkadian form of this toponym though it has been suggested that the spelling was also influenced by Esugal the name of the ziggurat of Ishtar of Akkad 91 Various variants of the name including logographic dSU GAL are attested in theophoric names and greeting formulas of letters chiefly from Larsa and Sippar 92 It is also possible that dZA BA AD a theonym known only from an exercise tablet from Susa is a further analogous logogram 93 Supalitum Zabalam 94 Supalitum was a byname of Inanna of Zabalam which developed from the Akkadian form of the toponym with additional influence of a folk etymology connecting it to the term supalu or sapalu juniper 94 In addition to Zabalam she is also attested in A ka sal4ki Ur III sources and Nippur Old Babylonian sources while the Canonical Temple List mentions four houses of worship dedicated to her though the location of only one of them Muru is preserved 89 Sarrat Arbaʾil Arbela 95 The title Sarrat Arbaʾil Queen of Arbela referred to the Assyrian Ishtar of Arbela often paired with Ishtar of Nineveh 95 It has been argued that in late periods she was the Assyrian form of Ishtar most commonly associated with martial roles 71 Sarrat Kidmuri Kalhu 96 Sarrat Kidmuri Queen of Bit Kidmuri was a title of Ishtar derived from the name of her temple in Kalhu sometimes listed alongside Ishtars of Nineveh and Arbela in Neo Assyrian letters 96 Sarrat Kis Kish 97 Sarrat Kis Queen of Kish is attested as a title of Inanna of Kish and An Anum tablet IV line 17 explains it as the Akkadian equivalent of Nin me Kis 97 However it could also be used as an epithet of Bau 98 Sarrat Ninua Nineveh 84 Sarrat Ninua Queen of Nineveh was a title of Ishtar of Nineveh 84 Sarrat Sipparim Sippar 13 Sarrat Sipparim Queen of Sippar could be an epithet of both Ishtar and of Annunitum in this city treated as a distinct deity 13 Satru Milqia 99 Satru is attested as an alternate name of the manifestation of Ishtar worshiped in Arbela associated with her temporary move to Milqia during certain ceremonies 99 Sulmanitu Uru sa ilim ma 100 Sulmanitu reading uncertain occurs as one of the epithets of Inanna in the god list An Anum tablet IV line 132 which explains her as the Ishtar of otherwise unknown place named Uru sa ilim ma in the past erroneously interpreted as Jerusalem 100 She was worshiped in Assur in the temple Eku shining house 100 Ṣa iditu Dunnu ṣa idi 101 Ṣa iditu is the presumed reading of ZA i di tu an epithet of Inanna attested in the god list An Anum tablet IV line 120 explanation of dINANNA NIG DIRI imki likely derived from the toponym Dunnu ṣa idi 101 Ṣarbat Ṣarbat um 102 The theonym Ishtar ṣarbat referred to a form of this goddess presumably native to the Middle Euphrates area most likely linked to the toponym Ṣarbatum derived from the Akkadian name of the Euphrates poplar 102 According to Manfred Krebernik Ṣarbatum might have been a grove rather than a city 103 Ishtar ṣarbat is attested in texts from Ebla Mari 104 and Emar 102 Ulmasitum Akkad 40 The epithet Ulmasitum was derived from Eulmas a temple of Ishtar in the city of Akkad 40 In sources from the Ur III period she never appears alone always alongside Annunitum 105 Both of them were worshiped in Uruk alongside Inanna 106 She was regarded as a warlike deity 107 106 Ungal Nibru Sarrat Nippuri 28 Nippur 28 The Sumerian epithet Ungal Nibru Queen of Nippur corresponded to Akkadian Sarrat Nippuri and should not be confused with Nin Nibru a name which did not function as Inanna s epithet 28 Urkayitu Urkitum 108 Uruk 109 While Urkayitu the Urukean is well attested as a separate deity in documents from Uruk from the Neo Babylonian period it is presumed that this name was initially an epithet 109 The older form Urkitum is already attested in Old Babylonian theophoric names 108 Astral epithets editEpithet Meaning NotesDilbat Venus 110 Dilbat dele bad the planet Venus 111 could function as a name of Ishtar as attested for example in the Cuthean Legend of Naram Sin 110 DUMU dEN ZU Daughter of Sin 30 DUMU dEN ZU is attested as an epithet of Inanna in the Sealand archive according to Odette Boivin it highlights her astral role 112 The view that the moon god was her father was the dominant tradition regarding her parentage 113 Gugkalla Precious carnelian 114 Gugkalla written dZA GUL kal la occurs among the titles of Inanna in her astral aspect as Venus in the god list An Anum tablet I line 179 and in its Old Babylonian forerunner 114 Ḫud2 Morning 115 Ḫud2 is attested as one of the epithets of Inanna in the earliest known cuneiform texts from Uruk and it is presumed it confirms she was already associated with the planet Venus at this point in time 115 Kakkabi Of the stars 3 The epithet kakkabi is one of the few which consistently appear alongside the standard name of Ishtar rather than in place of it 3 Mulanadiri The ruling star of heaven 116 Mulanadiri or Mulanediri is attested as an epithet of Inanna in the god list An Anum tablet IV line 185 116 Ninanna Lady of heaven 117 The theonym Ninanna functioned as a title of Inanna as a divine representation of Venus 117 It should not be confused with a homophonous deity Ninan na known from lists of ancestors of Enlil 117 Ninanselaʾa Lady hanging in the sky 118 Ninanselaʾa is attested as an epithet of Inanna in a number of sources including an inscription of Lugirizal and an offering list from Girsu from the Ur III period 118 Ningalanna Great lady of heaven 119 Ningalanna is attested as a name of Inanna as Venus in the god list An Anum tablet IV line 171 with sarrat same queen of heaven given as the explanation in the second column 119 Ninsianna Red queen of heaven 120 Ninsianna the embodiment of Venus could be understood as a manifestation of Inanna 120 though in Larsa they were worshiped separately as deities with different spheres of influence 121 Rappu Clamp hoop 122 Rappu is attested as an Akkadian name for both the planet Venus in the eighth month and for the corresponding goddess 122 Sig Evening 115 Sig is attested as one of the epithets of Inanna in the earliest known cuneiform texts from Uruk and it is presumed it confirms she was already associated with the planet Venus at this point in time 115 Sarrat nipḫa Sarrat nipḫa was an epithet of Inanna in her astral role as Venus possibly derived from the term nipḫu referring to the rising or lighting up of this planet 123 Sarrat same Queen of heaven 124 Sarrat same was a title of Inanna as the evening star Venus 124 She is mentioned in a Seleucid text from Uruk describing the akitu festival of Anu 125 Timua Simua 126 Timua was one of the names used to refer to Inanna as an astral body presumably Venus 127 According to Jeremiah Peterson the variant spelling Simua might reflect a derivation from the phrase si mu2 horn growing 126 Manfred Krebernik considers this to be a possible folk etymology 127 Timua also occurs as the name of a separate minor goddess in prayers from the Kassite period 30 Uranna Horizon 128 Uranna is attested as a byname of Inanna in a single god list 128 Usan Evening 129 Usan was one of the two epithets referring to Inanna as the evening star the other being Timua 129 A number of names using this title as the theophoric element such as Igi Usan and Puzur Usan are attested in sources from the reign of the Akkadian Empire and the Third Dynasty of Ur 129 Zib Zib is attested as names of Inanna as the planet Venus in various god lists for example An Anum tablet IV line 175 130 Martial epithets editEpithet Meaning NotesAgusaya The whirling dancer 131 It is presumed that the epithet Agusaya is related to Akkadian terms gasum to dance and gustum dance 132 It occurs in a complex poem from the Old Babylonian period the Hymn of Agushaya 132 Annunitum The martial one 46 or the skirmisher 18 Annunitum was originally an epithet of Ishtar of Akkad 18 Early attestations are also available from Assur 22 At some point this name came to refer to a distinct goddess 46 who was worshiped in Sippar Amnanum 133 She and Ishtar had separate temples in this city 134 Annunitum could be depicted with a distinct attribute a trident like weapon 135 Irnina Victory 136 Irnina is attested as a manifestation of Ishtar believed to accompany Naram Sin during his military campaigns 136 Karasul Karasul is attested in an epithet of Inanna in various god lists and in Erimḫus tablet V line 4 in one case glossed as dIs tar sa qar ra a di Ishtar of the warrior 137 Labbatu Lioness 138 Labbatu is attested both in god lists and literary texts 138 A cognate epithet is already present in texts of Ebla where Labutu dLa bu16 du a stand in for Ishtar Eblaite dAs dar occurs in association with Ishara 139 The connection between Ishtar Inanna and lions poetically labbu is well documented and she is said to ride in a chariot drawn either by these animals or their fantastical counterparts in various literary compositions 140 It is presumed that they served as a metaphor of her character as a strong and courageous warrior 141 A single source explains Labbatu as Ishtar sa lal la ra te of lamentation but it is not known what this interpretation was based on 138 In the Sultantepe god list and likely also in An Anum tablet IV line 256 a logographic spelling dUR UR a ligature of two UR signs is attested 142 No other Mesopotamian deities had epithets associating them with lions 141 Ninintina Lady of warriorship 143 The epithet Ninintina attested in the Old Babylonian An Anum forerunner and in An Anum itself tablet IV line 23 glossed as belet qurdi might be related to the myth about Inanna s conflict with the mountain god Ebiḫ corresponding to Hamrin Mountains whose name could be written as Enti 143 Ninme Lady of battle 144 Ninme Akkadian belet taḫazim was a common epithet of Inanna first attested in the times of Gudea and later present for example in offering lists from Old Babylonian Larsa and Nippur and in the god list An Anum tablet IV line 22 144 According to Tonia Sharlach in one of the inscriptions of Amar Sin Inanna Ninme might stand in for Annunitum 22 Ninragaba Lady horsewoman 145 Ninraga is attested among the bynames of Inanna in the Old Babylonian forerunner to the god list An Anum and according to Antoine Cavigneaux and Manfred Krebernik can be restored in the same sequence in An Anum itself tablet IV line 152 145 Ninsensena Lady of battle 146 The epithet Ninsensena referred to Inanna as a war goddess and might be related to the toponym Sen sen naki presumably a place in the proximity of Nippur 146 She was worshiped under this name in Nippur during the reign of Sin Iqisham 146 Attestations are also known from the god list An Anum tablet IV line 21 glossed as belet qabli its Old Babylonian forerunner and the Weider god list 146 In an inscription of Rim Sin I enumerating various deities worshiped in his kingdom both Inanna and Ninsensena are mentioned 147 A treaty between Mursili II and Tuppi Tessup of Amurru mentions Ninsensena of Kinza Qadesh among the divine witnesses though the name has been interpreted as a logogram NIN PISAN PISAN in this case by Gary Beckman 146 Ninuĝnima Lady of the army 148 Ninuĝnima is explained as an epithet of Inanna in the god list An Anum tablet IV line 20 glossed as belet ummanim further attestations are known from the Weidner god list and an Old Babylonian document indicating that a temple dedicated to her existed in Nippur 148 Other epithets editEpithet Meaning NotesAma Mother female venerable woman 149 The epithet ama is attested in a few cases as a title of Inanna but according to Jeremy Black it should not be interpreted as a reference to motherhood in this context as she was not in any sense a mother goddess 149 According to Julia M Asher Greve this epithet does not primarily indicate that a goddess is the mother of other deities but instead should be understood as predominantly a metaphor for divine authority particularly over cities and states 150 Joan Goodnick Westenholz similarly connected it to the protective roles of individual goddesses as city deities 151 Belet biti Mistress of the temple 9 Belet biti is listed among seven names presumably corresponding to manifestations of Inanna in the Archive of Mystic Heptads and might correspond to the goddess Istar biti known from texts from the Neo Babylonian period 9 Belet duri Lady of the city wall 152 Belet duri dNIN BAD first attested in sources from the Ur III period for example in theophoric names is explained as an epithet of Inanna in the god list An Anum tablet IV line 39 152 It is also mentioned in passing in the text Crimes and Sacrileges of Nabu suma iskun where according to Steven W Cole it might refer to the form of the goddess worshiped in Babylon as Belet Eanna though this conclusion is not certain 153 A temple dedicated to Belet duri might have existed in Neo Babylonian Nippur though this proposal relies on a single unprovenanced text and no other references to a deity being worshiped under this title are known from this time 154 Belet duri is also present in late Bronze Age texts from Emar and according to Gary Beckman this title can be understood as referring to a Mesopotamian deity in this context as opposed to a Hurrian or local one 155 She is only attested there in the name of a city gate 156 The same epithet also occurs in texts from Nuzi as a title of a goddess worshiped in Ulamme who according to Gernot Wilhelm can be identified as Ishtar 157 However according to Marie Claude Tremouille Ishtar s name might be a logographic representation of the Hurrian deity Sauska in the Nuzi corpus 158 The deity designated by the logogram Belet duri was associated with Tilla in Ulamme 159 Belet ZU DI Uncertain 9 Belet ZU DI possibly to be read as Belet aliki mistress of the city occurs as a presumed manifestation of Inanna in the Archive of Mystic Heptads 9 Beltu Mistress 160 Beltu dGASAN was frequently used to refer to Ishtar in various religious texts 161 It was a generic epithet which could be used instead of the proper name of any goddess 162 Beltiya Hypocoristic form of Beltu 161 my mistress 163 Beltiya is presumed to be a combination of the epithet Beltu and a hypocoristic suffix 161 It was chiefly an epithet of Zarpanit 164 and its infrequent application to the tutelary goddess of Uruk in texts from the seventh century BCE most likely reflects attempts at conflation advanced due to the political agenda of the city of Babylon 161 Gula Great 165 The epithet gula could be applied to many deities in the Ur III period including Inanna but also Ninhursag Nisaba or Alla 165 It has been suggested that in the former two cases it referred to a possible healing aspect of the respective goddesses 165 Innin Uncertain 166 Innin occurs as a variant of Inanna s name in theophoric names and toponyms and according to Paul Alain Beaulieu presumably functioned as a designation of a distinct aspect of her 166 Its etymology is uncertain with proposals including derivation from the Semitic root nn to fight or to skirmish which the theonym Annunitum is also derived from or survival of an archaic form of the theonym Inanna as a separate name 167 Kur Mountain 115 Inanna kur is one of the earliest attested manifestations of this goddess but she does not appear in administrative lists of offerings unlike the other three equally ancient forms 115 In addition to references in texts from the Uruk period she is known from one of the Early Dynastic zame hymns which mentions ku3 Inana kur holy Inanna the mountain peak 168 Joan Goodnick Westenholz noted that in this context it seems to specifically function as an epithet of Inanna of Zabalam 169 Malukatum Having far reaching advice 170 Malukatum is listed as an epithet of Inanna in Nabnitu tablet IV line 203 alongside a Sumerian explanation dInanna malga su 170 Masre Goddess of wealth 171 Masre dMas re e perhaps to be read as Ilat masre is attested only in a single copy of the Weidner god list from the Old Babylonian period between Ninigizibara and Ekurritum and is presumed to be an epithet of Ishtar 171 Nanaya Hypocoristic form of Inanna disputed 172 It has been proposed that the name of the goddess Nanaya was in origin a hypocoristic form of Inanna s but this view is not universally accepted and it is generally assumed the name has no obvious Sumerian or Akkadian etymology 172 There is nonetheless evidence that she was sometimes understood as a form of Inanna rather than as a separate goddess 173 Ninarazu Ninarazu assumed to be an epithet of Ishtar 174 is attested in An Anum tablet IV line 43 and its forerunner as well as in the god list from Mari 175 A similarly named figure nin arazu gis tuku lady who listens to prayers appears as an adversary of the demon Lamashtu in an incantation 176 The epithet Ninarazu is not to be confused with the unrelated deity Arazu 175 Ninegal Belet ekalli 9 Lady of the palace 177 Ninegal the name of a distinct minor goddess associated with royal palaces could also function as an epithet of Inanna and other goddesses 178 It is well attested with literary compositions focused on Inanna especially in love poetry about her and Dumuzi and in some cases parallelism between the use of the primary name and the epithet has been observed 179 Ningubarra Lady with loose hair 180 Ningubarra is listed among titles of Inanna in the god list An Anum tablet IV line 33 though this theonym might have originally been related to Gubarra a goddess associated with the steppe who could be linked to Amurru s wife Asratum 181 Ningula Great lady 182 The epithet Ningula is attested in the section of the god list An Anum dedicated to Inanna tablet IV line 41 182 Ninigigun Lady with colorful eyes 183 Ninigigun or various related variant spellings is attested as an epithet of Inanna in various god lists 184 Based on an Akkadian explanation igi gun burmi eni restoration not entirely certain it is presumed that this title was related to the descriptions of the goddess colorful eyes known from literary texts 183 Nin KA imin Lady with seven voices mouths 185 The epithet Nin KA imin reading of the second sign uncertain occurs in the god list An Anum tablet IV line 28 185 Nin KA limmu Lady with four voices mouths 186 The epithet Nin KA limmu reading of the second sign uncertain occurs in the god list An Anum tablet IV line 29 186 Ninkisalgura Lady of the cult niche s 187 The epithet Ninkisalgura occurs in a single document with the Akkadian gloss belet ibrati 187 Ninkurkurra Lady of the lands 69 The epithet Ninkurkurra is present in inscriptions of Marduk apla iddina II and Sargon II from Uruk 69 Ninmesharra Lady of countless me 188 Due to functioning as an epithet of Inanna Ninmesharra is attested as the title of a composition focused on her attributed to Enheduanna 188 In other contexts the same theonym also occurs as an epithet of Ninlil and as a name of a goddess paired with the primordial deity Enmesharra in enumerations of ancestors of Enlil 188 Nin UM Unknown 189 Nin UM is a possible byname of Inanna attested in the Early Dynastic zame hymns 190 Joan Goodnick Westenholz tentatively suggested that it might have been the original name of the goddess who eventually came to be known as Inanna of Zabalam 189 She argues that she was originally a distinct figure and only came to be absorbed by Inanna though she assumes this process occurred before the beginning of recorded history 191 Nin URU mun DU Lady brought the city water 192 Nin URU mun DU reading of the second and last signs uncertain attested as one of the bynames of Inanna in the god list An Anum tablet IV line 34 might be derived from the theonym Ninuruamu DU known from Early Dynastic texts from the state of Lagash 192 The latter is attested in a single theophoric name Ur Ninuruamu DU and in a text mentioning gala clergy in the service of various deities 193 Nin URU kiĝara Lady who founded the city 194 Nin URU kiĝara reading of the second sign uncertain occurs as an epithet of Inanna in the god list An Anum tablet IV line 32 where it is listed after Nin Aratta 194 Nugig Uncertain 195 The meaning of the word nugig which was commonly used as an epithet of Inanna is a matter of dispute among researchers 195 Proposals include one who is taboo sacrosanct 196 hierodule 197 and priestess 198 Anette Zgoll notes that many passages in which it occurs are focused on highlighting Inanna s power for example as a source of royal authority during the enthronement of a ruler 199 NUN Princely 200 NUN is attested as one of the three epithets of Inanna in the earliest known cuneiform texts from Uruk but it no longer appears in later periods 115 Parisat pale Uncertain 201 Parisat pale reading and meaning uncertain possibly she who determines the length of a reign was a manifestation of Assyrian Ishtar of Nineveh worshiped in this city and in Assur 201 Qibi dunqi Say my blessing 202 Qibi dunqi is attested as a form of Ishtar in a late Babylonian hymn though the name could also designate a separate deity possibly analogous to Iqbi damiq 203 Sutitu The Sutean 204 Sutitu is attested as an epithet of Inanna in the god list An Anum tablet IV line 131 204 According to Joan Goodnick Westenholz in the first millennium BCE the name referred to a new goddess who functioned as a personification of the Suteans 98 Clergy of Sutitu appears in documents from Borsippa from the reign of Nabu shuma ishkun 204 Sarratum Queen 38 Sarratum is attested as the name of a manifestation of Inanna in a text from Tell Haddad 38 Sen nu imina Sen nu imina occurs as an epithet of Inanna in the god list An Anu sa ameli which explains it in Akkadian as sa bunnanne possibly of the beautiful shape 205 Siduri She is my protection or young woman 206 207 Siduri is attested as a title of Inanna Ishtar in the Hymn to the Queen of Nippur 207 According to Surpu under this name she was associated with wisdom 206 However the character from the Epic of Gilgamesh bearing the same name is agreed to not be Ishtar 207 Two possible explanations of the name have been proposed Akkadian si duri she is my protection or a Hurrian loanword siduri young woman 207 Andrew R George notes that it is possible that the former served as a folk etymology of the latter in Mesopotamia 206 Tallajitu Unknown 208 Tallajitu an Akkadian epithet of unknown meaning occurs in the god list An Anum tablet IV line 131 as an explanation of dINANNA ĝisTAL SA 208 Telitu The skilled one 46 the capable one 16 Telitu commonly occurs as an epithet of Inanna in known sources 209 In the first millennium BCE it also came to function as the name of a separate goddess 16 As an independent deity she occurs in an Emesal list of deities in the Sultantepe god list and in late copies in the Weidner god list though in the last case her inclusion appears to be the result of textual corruption 209 A shrine dedicated to her existed in Babylon 16 The traditional explanation of the name based on similarity to Akkadian le um to be able has been called into question by Wilfred G Lambert who argued that wisdom or skill is not any particular attribute of the goddess it was applied to according to Manfred Krebernik it might instead be related to Inanna s astral role or to the other meaning of the word which apparently could be a synonym of the terms lukur and naditu as well 209 In one case Telitu is given as the explanation of Zib one of the astral bynames of Inanna pertaining to her role as personification of Venus 130 Ulsigga Ulsigga is attested as an epithet of Inanna in various god lists including An Anum tablet IV line 3 210 Under this name she was worshiped in Dunnu ṣa idi near Babylon in the temple Eḫili Istar house bliss of Ishtar based on whose name Manfred Krebernik suggests the sign ul in her name is to be interpreted as ulṣu joy though there is also evidence for interpreting it as ul4 or ul5 firmament 210 Zanaru Zannaru 211 Disputed 212 The epithet Zanaru known chiefly from lexical lists is commonly connected to the instrument zannaru 213 possibly analogous to kinnaru kinnor 214 However according to Wilfred G Lambert the fact that it was typically written with a single n while the name of the instrument with two casts doubt over this assumption 212 He instead suggested derivation from the Elamite title za na lady which is also attested as a theonym dZa na 215 In the god list An Anu sa ameli Zanaru is explained as Ishtar sa matate of the lands 211 In the Hymn to the Queen of Nippur Zanaru is described with the epithet Telitu 216 Epithets from the Nuzi texts edit A deity designated by the logogram dISTAR is described with various epithets either linguistically Hurrian or Hurrianised in texts from Nuzi 158 Gernot Wilhelm renders the logogram phonetically as Ishtar 157 but according to Marie Claude Tremouille the deity meant might be Sauska 158 who was considered to be her counterpart both in Mesopotamian and Hurrian sources 217 Volkert Haas used the name Istar Sa w oska to refer to the deity or deities designated by these epithets 218 Epithet Linguistic affinity NotesAllaiwaswe Hurrian or Hurrianised 158 dISTAR allaiwaswe meaning uncertain was worshiped in Ulamme 157 Ḫumella Hurrian or Hurrianised 158 Ḫumella 218 or dISTAR ḫumella was worshiped alongside Nergal in Ulamme 157 The pair is also attested in association with other cities in the kingdom of Arrapha 219 and the relation between them has been compared to the connection between the Ninevite Sauska and Teshub 218 Volkert Haas following an earlier study of Ilse Wegner suggested Ḫumella might have been a form of dISTAR associated with the underworld 218 Putaḫḫe Hurrian 220 dISTAR putaḫḫe was worshiped alongside dISTAR belat duri in Ulamme 157 The epithet might be derived from the Hurrian root pud to create or to beget 220 Tupkilḫe Akkupawe 221 Hurrian or Hurrianised 158 dISTAR tupkilḫe was worshiped in the city of Apenas and might be identical with dISTAR akkupawe known from similar sources 221 References edit Ceccarelli 2021 p 131 Asher Greve amp Westenholz 2013 pp 29 30 a b c Ceccarelli 2021 p 133 Ceccarelli 2021 p 132 Asher Greve amp Westenholz 2013 pp 43 44 Wiggermann 1998 p 216 a b Wilcke 1980 p 77 Asher Greve amp Westenholz 2013 p 77 a b c d e f Asher Greve amp Westenholz 2013 p 111 Asher Greve amp Westenholz 2013 p 48 Asher Greve amp Westenholz 2013 p 6 a b Asher Greve amp Westenholz 2013 p 71 a b c d e Asher Greve amp Westenholz 2013 p 74 Asher Greve amp Westenholz 2013 p 59 Beaulieu 2003 p 103 a b c d e Asher Greve amp Westenholz 2013 p 109 Asher Greve amp Westenholz 2013 p 27 a b c d Asher Greve amp Westenholz 2013 p 62 Peterson 2009 pp 50 51 Simons 2017 pp 91 92 a b Simons 2017 p 93 a b c Sharlach 2017 p 271 Beaulieu 2003 p 104 Heimpel 1998 p 488 Asher Greve amp Westenholz 2013 p 38 Wilcke 1980 p 79 Sharlach 2017 p 269 a b c d Asher Greve amp Westenholz 2013 p 102 a b George 2000 p 299 a b c d e Asher Greve amp Westenholz 2013 p 95 Beaulieu 2003 p 311 Beaulieu 2003 pp 311 312 a b Boivin 2016 p 24 Boivin 2018 p 206 Boivin 2016 p 26 Boivin 2016 pp 24 25 a b Wu 1998 p 578 a b c Krebernik 2011 p 74 a b c Beaulieu 2003 p 121 a b c Cavigneaux amp Krebernik 2001a p 511 Asher Greve amp Westenholz 2013 pp 106 108 a b George 1993 p 122 Nakata 1995 p 247 Bartelmus 2017 p 310 Sasson 2015 p 250 a b c d e Asher Greve amp Westenholz 2013 p 133 Krul 2018 pp 155 156 George 1993 p 151 a b c Krul 2018 p 34 a b c George 1993 p 95 a b c Beaulieu 2003 p 120 a b Oliva 1994 p 16 a b Pappi 2012 p 582 a b Hoskisson 1996 p 261 a b Oliva 1994 pp 16 17 Pappi 2012 pp 581 582 a b c Sasson 2015 p 236 Anor amp Cohen 2021 p 57 a b Archi 2020 p 23 Archi 2020 pp 29 30 a b Lambert 1980a p 622 Asher Greve amp Westenholz 2013 p 78 a b c George 1993 p 37 a b Boivin 2016 p 25 a b Cavigneaux amp Krebernik 1998b p 328 a b Krul 2018 p 69 a b c d e Cavigneaux amp Krebernik 1998e p 341 a b Asher Greve amp Westenholz 2013 p 79 a b c Beaulieu 2003 p 117 George 1993 p 111 a b Beckman 1998 p 7 a b Cavigneaux amp Krebernik 1998f p 341 George 1993 p 145 a b c Cavigneaux amp Krebernik 1998h p 362 a b Cavigneaux amp Krebernik 1998l p 382 Asher Greve amp Westenholz 2013 p 112 a b Peterson 2009 p 96 a b c Cavigneaux amp Krebernik 1998m p 382 George 1993 p 168 a b Cavigneaux amp Krebernik 1998r p 450 Cavigneaux amp Krebernik 1998r pp 450 451 a b Cavigneaux amp Krebernik 1998t p 470 a b Cavigneaux amp Krebernik 1998u p 470 a b c d Krebernik 2011d p 76 Westenholz 2004 p 15 Beckman 1998 p 5 Beckman 1998 p 8 a b Cavigneaux amp Krebernik 1998y p 505 a b c Cavigneaux amp Krebernik 2001d p 531 Krebernik 2013 p 256 Krebernik 2013 pp 256 257 Krebernik 2013 p 257 Krebernik 2016 p 164 a b Krebernik 2013b p 316 a b Krebernik 2011a p 74 a b Krebernik 2011b p 75 a b Krebernik 2011c p 75 a b Asher Greve amp Westenholz 2013 p 104 a b Krebernik 2011g p 89 a b c Krebernik 2013a p 283 a b Krebernik 2016b p 187 a b c Stol 2011 p 36 Krebernik 1987 p 116 Archi 2015 p 34 Simons 2017 p 94 a b Sallaberger 2021 p 362 Sharlach 2017 p 273 a b Krebernik 2014b p 418 a b Beaulieu 2003 p 255 a b Cooley 2013 p 93 Hunger 2005 p 589 Boivin 2018 p 208 Beaulieu 2003 p 111 a b Krebernik 2016a p 181 a b c d e f g Asher Greve amp Westenholz 2013 p 44 a b Krebernik 1997 p 414 a b c Cavigneaux amp Krebernik 1998 p 328 a b Cavigneaux amp Krebernik 1998a p 328 a b Cavigneaux amp Krebernik 1998g p 359 a b Asher Greve amp Westenholz 2013 p 86 Asher Greve amp Westenholz 2013 p 92 a b Krebernik 2008a p 246 Krebernik 2011e p 76 a b Krebernik 2011f p 77 Krul 2018 p 67 a b Peterson 2009 p 59 a b Krebernik 2011j p 508 a b Krebernik 2014a p 389 a b c Krebernik 2014d p 505 a b Krebernik 2016d p 260 Foster 2005 p 105 a b Streck 2010 p 561 Asher Greve amp Westenholz 2013 p 255 Asher Greve amp Westenholz 2013 p 264 Asher Greve amp Westenholz 2013 p 261 a b Wiggermann 1997 p 42 Lambert 1980 p 408 a b c Lambert 1983 p 411 Archi 2020 pp 16 17 Beaulieu 2003 pp 138 139 a b Asher Greve amp Westenholz 2013 p 204 Krebernik 2014c p 498 a b Cavigneaux amp Krebernik 1998n p 386 a b Cavigneaux amp Krebernik 1998s p 469 a b Cavigneaux amp Krebernik 1998w p 483 a b c d e Cavigneaux amp Krebernik 1998x p 487 Boivin 2018 p 192 a b Cavigneaux amp Krebernik 1998z p 509 a b Black 2005 p 48 Asher Greve amp Westenholz 2013 p 140 Asher Greve amp Westenholz 2013 pp 48 49 a b Cavigneaux amp Krebernik 1998d p 335 Cole 1994 p 245 Beaulieu 1989 p 41 Beckman 2002 p 41 Beckman 2002 p 50 a b c d e Wilhelm 2014 p 305 a b c d e f Tremouille 2011 p 99 Haas 2015 p 318 Asher Greve amp Westenholz 2013 p 7 a b c d Beaulieu 2003 p 123 Asher Greve amp Westenholz 2013 p 101 Asher Greve amp Westenholz 2013 p 105 Asher Greve amp Westenholz 2013 p 124 a b c Asher Greve amp Westenholz 2013 p 69 a b Beaulieu 2003 p 122 Beaulieu 2003 pp 122 123 Asher Greve amp Westenholz 2013 p 55 Asher Greve amp Westenholz 2013 p 58 a b Krebernik 1987a p 322 a b Krebernik 1987b p 456 a b Beaulieu 2003 p 182 Beaulieu 2003 p 183 George 2016 p 89 a b Cavigneaux amp Krebernik 1998c p 328 George 2016 pp 88 89 Behrens amp Klein 1998 p 343 Behrens amp Klein 1998 pp 342 343 Behrens amp Klein 1998 pp 344 345 Cavigneaux amp Krebernik 1998i p 373 Cavigneaux amp Krebernik 1998i pp 373 374 a b Cavigneaux amp Krebernik 1998j p 376 a b Cavigneaux amp Krebernik 1998k p 377 Cavigneaux amp Krebernik 1998k pp 376 377 a b Cavigneaux amp Krebernik 1998o p 440 a b Cavigneaux amp Krebernik 1998p p 440 a b Cavigneaux amp Krebernik 1998q p 449 a b c Cavigneaux amp Krebernik 1998v p 470 a b Asher Greve amp Westenholz 2013 p 50 Cavigneaux amp Krebernik 2001 p 510 Asher Greve amp Westenholz 2013 p 42 a b Cavigneaux amp Krebernik 2001b p 528 Selz 1995 p 268 a b Cavigneaux amp Krebernik 2001c p 529 a b Zgoll 1997 pp 181 182 Zgoll 1997 p 183 Zgoll 1997 p 184 Gadotti 2014 p 346 Zgoll 1997 pp 195 194 Asher Greve amp Westenholz 2013 p 56 a b Krebernik 2005 p 338 Krebernik 2008 p 177 MacGinnis 2020 p 109 a b c Krebernik 2013c p 369 Krebernik 2011h p 391 a b c George 2003 p 149 a b c d Krebernik 2011i p 459 a b Krebernik 2013d p 424 a b c Krebernik 2013e p 513 a b Krebernik 2014 p 311 a b Krebernik 2016c p 214 a b Lambert 2007 pp 170 171 Lambert 2007 p 170 Krebernik 2016c p 215 Lambert 2007 p 171 Krebernik 2016c pp 214 215 Beckman 1998 p 2 a b c d Haas 2015 p 346 Haas 2015 pp 544 545 a b Haas 2015 p 545 a b Haas 2015 p 544 Bibliography edit Anor Netanel Cohen Yoram 2021 Bird in the Sky Babylonian Bird Omen Collections Astral Observations and the manzazu Revue d assyriologie et d archeologie orientale 115 1 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book a CS1 maint location missing publisher link Ulmasitum Annunitum Sasson Jack M 2015 From the Mari archives an anthology of old Babylonian letters Winona Lake Indiana Eisenbrauns ISBN 978 1 57506 830 5 OCLC 907931488 Selz Gebhard J 1995 Untersuchungen zur Gotterwelt des altsumerischen Stadtstaates von Lagas in German Philadelphia University of Pennsylvania Museum ISBN 978 0 924171 00 0 OCLC 33334960 Sharlach Tonia 2017 An Ox of One s Own Royal Wives and Religion at the Court of the Third Dynasty of Ur Studies in Ancient Near Eastern Records De Gruyter doi 10 1515 9781501505263 ISBN 978 1 5015 0526 3 Simons Frank 2017 A New Join to the Hurro Akkadian Version of the Weidner God List from Emar Msk 74 108a Msk 74 158k Altorientalische Forschungen 44 1 De Gruyter doi 10 1515 aofo 2017 0009 ISSN 2196 6761 S2CID 164771112 Stol Marten 2011 Ṣarbat um Reallexikon der Assyriologie in German retrieved 2022 10 20 Streck Michael P 2010 Notes on the Old Babylonian Hymns of Agusaya Journal of the American Oriental Society 130 4 American Oriental Society 561 571 ISSN 0003 0279 JSTOR 23044558 Retrieved 2022 10 19 Tremouille Marie Claude 2011 Sauska Sawuska A Philologisch Reallexikon der Assyriologie in French retrieved 2022 10 20 Westenholz Joan Goodnick 2004 The Old Akkadian Presence in Nineveh Fact or Fiction Iraq 66 British Institute for the Study of Iraq 7 18 doi 10 2307 4200552 ISSN 0021 0889 JSTOR 4200552 Retrieved 2022 10 20 Wiggermann Frans A M 1997 Transtigridian Snake Gods In Finkel I L Geller M J eds Sumerian Gods and their Representations STYX Publications ISBN 978 90 56 93005 9 Wiggermann Frans A M 1998 Nergal A Philological Reallexikon der Assyriologie retrieved 2022 10 19 Wilcke Claus 1980 Inanna Istar A Mesopotamien Philologisch Reallexikon der Assyriologie in German retrieved 2022 10 18 Wilhelm Gernot 2014 Ulamme Reallexikon der Assyriologie in German retrieved 2022 10 20 Wu Yuhong 1998 Review Old Babylonian Cylinder Seals from the Hamrin by Lamia al Gailani Werr Journal of the American Oriental Society 118 4 American Oriental Society 578 580 ISSN 0003 0279 JSTOR 604807 Retrieved 2022 10 19 Zgoll Annette 1997 Inana als nugig Zeitschrift fur Assyriologie und Vorderasiatische Archaologie 87 2 Walter de Gruyter GmbH doi 10 1515 zava 1997 87 2 181 ISSN 0084 5299 S2CID 162036295 Retrieved from https en wikipedia org w index php title Epithets of Inanna amp oldid 1177695030 Martial epithets, wikipedia, wiki, book, books, library,

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