273:
and come to worship your divinity. Now this Teuman king of Elam who does not value the gods is setting in motion his whole military in order to make war on my forces. O thou Lady of Ladies, goddess of war, lady of battle, who gives counsel to the great gods her fathers, who spoke favourably before AŔŔur, the father who begot you, (so that) by the lifting of his pure eyes he chose me to be king: because Teuman king of Elam who has rebelled against AŔŔur king of the gods, thy father, has tribute, mustered his troops, prepared himself for battle and sharpened his weapons in order to march on
Assyria: may you, heroic one among the gods, in the midst of battle drive him away like a pack animal! Call up against him a tempest and an evil wind!
389:, "House of the Queen of the Land"). The town of Milqia, near Arbela, was home to a temple called the "Palace of the Steppe" and an Akitu-house of Ishtar. The celebrations would begin in Arbela, and then the goddess's cultic image would be transported to Milqia. From here the Akitu procession would travel to Baltil in the city of Assur, where the king would ceremonially enter her presence. The cultic image would also travel to Milqia during military campaigns, and while located here the goddess was also called by the name 'Å atru'. Victory festivals would be celebrated here when the king returned.
264:
154:(1273-1244 BCE), who describes how he has rebuilt this temple and its ziggurat for the 'goddess IŔtar, mistress of the city Arbail, my mistress' along with other temples through the empire. He claims that he rebuilt these 'cult-centres (and) shrines better than previously', implying that the temple already existed prior to this date. Given that the city probably never existed without a temple and its name is known from third millennium BCE texts from
36:
272:
O Lady of Arbail, I am
Ashurbanipal, king of Assyria, the creation of your hands, whom AŔŔur king of the gods thy father desired and whose name he called to restore the sanctuaries of Assyria and renew their rites, to guard their secrets and to make their hearts glad. I have sought out your sanctuary
410:
What wind attacked you? Whose wing have I not broken? Like a ripe apple, your enemies will constantly roll down before your feet. I am the Great Lady, I am IŔtar of Arbela who throws your enemies before your feet. I will flay your enemies and deliver them up to you. I am IŔtar of Arbela, I go before
259:
began with an act of worship at the temple of Ishtar in Arbela. In the Prism B version of his annals, Ishtar of Arbela is the driver of the narrative and
Ashurbanipal's unswaying supporter. She deprives Teuman of his reason so that he wishes to fight against the Assyrian king. Ashurbanipal goes to
186:
To the goddess IÅ”tar, the great mistress who dwells in EgaÅ”ankalamma, mistress of Arbail, mistress: For the life of AŔŔur-dÄn, king of , his lord, Å amŔī-bÄl, temple scribe, son of Nergal-nadin-ahi (who was) also scribe, for his life, his well-being, and the well-being of his eldest son, dedicated
319:
Administrative texts from the 7th century refer to loans of silver made by merchants associated with the temple of Ishtar of Arbela. Contracts regarding the sale of land or slaves included 'penalty clauses' where a party in breach of contract would have to pay a fine to the temple in addition to
397:
While prophecies from other deities survive from the Neo-Assyrian period, those relating to Ishtar of Arbela are the most numerous, making up 7 of the 15 prophets known. As the divine nurse of the king, she was tied to legitimacy and succession, which was a major concern for kings such as
108:
refers to the pair as 'my
Ishtars' and uses plural language throughout, as well as ascribing them different functions in supporting the king. However, some poetic and prophetic texts appear to not draw sharp lines between their identities and refer to an unspecified "Ishtar".
452:
Some references to familial relationships of Ishtar of Arbela appear in texts. In Prism B of the annals of
Ashurbanipal, Ishtar of Arbela intercedes with AŔŔur, the "father who made ", on the king's behalf. The ritual text known as the "Rites of EgaŔankalamma" describes
239:
also described renovations he had made and the assiduous care he took to support the temple's activities (RINAP Ashurbanipal 5 185:4, RINAP Ashurbanipal 7 v 98ā106). Ishtar of Arbela was one of the gods listed in
Esarhaddon's accession treaty, succession treaty, and his
424:
has suggested that such divine gatherings were not solely abstract events, but were performed ceremonially by prophets. He support this with accounts of the expenditures required for a gathering of divine council including numerous prophetesses in a list of festivals.
100:, she had a shrine separate from Ishtar of Assur, and Ishtar of Nineveh had a separate cult from either deity in Assur as well as a presence in Arbela. Similarly, they are usually distinguished from each other in hymns, prophetic texts, and treaties. In his
359:
in the 2nd century CE with Ishtar of Arbela on the grounds of
Aramaic texts that demonstrate that the Assyrians pronounced Ishtar as IŔŔar and her association with the Akitu festival. Further, according to the hagiographical text known as the
415:
In addition to providing encouragement to the king and making promises of future success, prophets also relayed accounts of divine intercession made by Ishtar of Arbela to the divine assembly, which was led by the supreme god
372:
martyriological literature. He notes that so far we have no reliable evidence of the cult of Ishtar of Arbela from after the
Achaemenid period onwards, a situation which may change with further archaeology.
125:, she is described as being seated on a lion with lions crouching below her and the kings of all lands cowering around her. These descriptions accord with the image depicted on the dedicatory Stele from
121:, the goddess is described as carrying weapons: "IŔtar who dwells in Arbail came in. She had quivers hanging left and right and held a bow in her arm and a sharp sword drawn for doing battle". In the
406:
whose succession was contested (SAA 9 1.6). She also assured his personal safety (SAA 9 1.10) As a goddess of war, she gave the king of victory over his enemies on campaign, as in SAA 9 1.1 i 6ā²ā24ā²:
437:
presents the city of Arbela as a religious centre and refers to it as "the city of the temple of jubilation" and "gate of heaven". It associates Ishtar of Arbela with two other prominent goddesses,
449:
connect her with Ishtar of
Nineveh. As joint protectors of the king, Ishtar of Arbela and Ishtar of Nineveh often appear together in texts and may speak as one in prophecy, such as in SAA 9 2.4.
292:. The text describes how particular ceremonial actions relate to mythological events in a ritual narrative. The narrative of ritual begins with Ishtar weeping at the death of Ishtaran.
355:
has suggested that the priesthood of Ishtar of Arbela continued until at least the 4th century CE. She connects the goddess IŔŔar-Bel known from inscriptions and theophoric names at
277:
The goddess then appears to one of
Ashurbanipal's seers in a nocturnal vision, fully armed, and comforts Ashurbanipal before turning her rage on Teuman. Teuman was defeated at the
281:. When the Assyrian forces returned from their campaign, they paraded Teuman and his wife in neck-stocks before Mulissu and Ishtar of Arbela before beheading the Elamite king.
227:
kings considered her one of their principal supporters and invested in her worship and her city. Three watercourses were built to supply Arbela with water during the reign of
129:
shown above, where she stands upon a lion and is equipped with a sword and two quivers. There is a star on her headdress, possibly due to a connection with the planet
1239:
The Royal Inscriptions of Ashurbanipal (668ā631 BC), AŔŔur-etel-ilÄni (630ā627 BC), and SĆ®n-Å”arra-iÅ”kun (626ā612 BC), Kings of Assyria, Part 1 (RINAP5)
368:. However, Dr. Joel Walker cautions against relying on this isolated martyr narrative, especially given that it is a fictional work modelled on older
364:, a priest of 'Sharbel-of-Arbela' who had recently converted to Christianity was martyred in the year 355 during the persecutions of Sasanian king
219:
festival in her honour. While letters suggest that the city of Arbela and Ishtar's temple within it were poorly maintained during the reign of
241:
1166:
Kein Land fĆ¼r sich allein: Studien zum Kulturkontakt in Kanaan, Israel/PalƤstina und Ebirnari fĆ¼r Manfred Weippert zum 65. Geburtstag
174:
Būnu-IŔtar. Cultic texts from the 12th century BCE refer to clothing and sacrifices for the temple, and a bronze statue found at
211:
Ishtar of Arbela attained her highest prominence in the first millennium BCE. A shrine was built at Milqia, near Arbela, where
187:
and devoted (this) copper statue weighing x minas. The name of this statue is: 'O goddess IŔtar, to you my ear (is directed)!'
1332:
1246:
1173:
1154:
1135:
1116:
1097:
1078:
1059:
1040:
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983:
943:
195:
sacrifice to Ishtar of Arbela, and a delivery of cultic clothing for the goddess is mentioned in a text from the reign of
1344:"Let Praise of AŔŔur Not Be Forgotten: Temple Heterarchies and the Limits of Royal Patronage in the Neo-Assyrian Empire"
936:
The Splintered Divine: A Study of Istar, Baal, and Yahweh: Divine Names and Divine Multiplicity in the Ancient Near East
146:
The earliest known appearance of the epithet 'Lady of Arbela' comes from a fourteenth century BCE ritual text found at
1294:
Porter, Barbara N. (2004). "Ishtar of Nineveh and her collaborator, Ishtar of Arbela, in the Reign of Assurbanipal".
1002:
267:
Ishtar of Arbela wielding a bow and standing on a lion on a Neo-Assyrian cylinder seal from the late 8th century BCE.
1401:
1284:
1265:
411:
you and behind you. Fear not! You are paralysed, but in the midst of woe I will rise and sit down (beside you).
288:. A text known as the "Rites of EgaŔankalamma" describes how the temple's rites were like those performed in
284:
When Ashurbanipal stayed in the city of Arbela, he celebrated festivals of the goddess in the months of
1145:
Nissinen, Marrti (2001). "City as lofty as heaven: Arbela and other cities in Neo-Assyrian prophecy".
339:. It mentions ten bronze rings of the 'Lady of Arbail' being moved into a storehouse in the temple of
162:
period, her cult may have existed in the third millennium BCE as well. The king of Arbela defeated by
235:
described the extravagant renovations he made to the temple including silver and gold overlays, and
1014:"Thus Speaks Ishtar of Arbela": Prophecy in Israel, Assyria, and Egypt in the Neo-Assyrian Period
191:
Also from the reign of AŔŔur-Dan, administrative texts refer to sheep being made ready for the
1343:
263:
133:, and a circle with radiating lines is visible behind her to represent her divine radiance.
8:
1147:"Every city shall be forsaken". Urbanism and prophecy in ancient Israel and the Near East
285:
77:
1373:
1311:
1052:
The royal inscriptions of Sennacherib, king of Assyria (704-681 BC). Part 2 (RINAP 3:2)
196:
1377:
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and cuts off his head, and a god descends into and then returns from the underworld.
69:
1355:
1303:
962:
352:
231:, who described the city as "the dwelling of the goddess IŔtar, the exalted lady".
224:
953:
Dalley, Stephanie (1995). "Bel at Palmyra and elsewhere in the Parthian Period".
421:
332:
293:
212:
171:
16:
Mesopotamian goddess of the city of Arbela and patroness of the Neo-Assyrian king
1211:
1184:
92:) as well as a patron goddess of the king. She was clearly distinct from other '
1325:
The legend of Mar Qardagh: Narrative and Christian heroism in late antique Iraq
324:
278:
81:
1360:
1395:
1369:
1223:
1196:
966:
151:
1277:
Neo-Assyrian Treaties and Loyalty Oaths: State Archives of Assyria (SAA II)
1071:
The royal inscriptions of Esarhaddon, king of Assyria (680-669 BC) (RINAP4)
403:
236:
118:
105:
1090:
Court Poetry and Literary Miscellanea: State Archives of Assyria (SAA III)
417:
228:
179:
150:. A reference to the EgaŔankalamma temple has survived from the reign of
117:
In an account of a nocturnal vision of Ishtar of Arbela in the annals of
1315:
399:
328:
232:
175:
126:
41:
331:
periods are limited to a single administrative text from the reign of
28:
Tutelary goddess of Arbela, protectress of the king, prophetic goddess
365:
220:
1307:
454:
167:
340:
260:
her temple, bows before her, and weeps as he invokes the goddess:
252:
163:
682:
309:
35:
442:
438:
369:
336:
289:
245:
159:
93:
96:' goddesses in religious worship. For example, in the city of
826:
646:
571:
569:
356:
216:
130:
97:
89:
53:
1164:
Nissinen, Marrti (2002). "Prophets and the Divine Council".
1033:
Assyrian Rulers of the Third and Second Millennia BC (RIME1)
910:
718:
850:
527:
491:
381:
The main temple of Ishtar of Arbela was the EgaŔankalamma (
305:
301:
297:
256:
155:
147:
730:
694:
670:
617:
581:
566:
362:
Acts of Aithalaha the (Pagan) Priest and Hafsai the Deacon
802:
313:
1216:
Advances in Ancient, Biblical, and Near Eastern Research
754:
1258:
Assyrian Prophecies: State Archives of Assyria (SAA IX)
976:
Esther's Revenge at Susa: from Sennacherib to Ahasuerus
874:
742:
706:
593:
479:
898:
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542:
515:
503:
886:
790:
778:
766:
554:
1126:
MacGinnis, John D. A. (2020). "The Gods of Arbail".
814:
170:, an event celebrated on the Dadusha Stele, had the
838:
636:
634:
632:
539:
428:
467:
182:(1178-1133 BCE) bears the following inscription:
1393:
629:
251:Ashurbanipal's victorious campaign against king
1274:
1209:
832:
688:
575:
1236:
1149:. Sheffield Academic Press. pp. 172ā209.
1049:
676:
652:
44:depicting Ishtar of Arbela standing on a lion.
1011:
856:
1130:. Archaeopress Publishing. pp. 101ā18.
1087:
916:
724:
286:Abu (V, Jul/Aug) and Addaru (XII, Feb/Mar)
34:
1359:
1348:Journal of Ancient Near Eastern Religions
1210:Nissinen, Marrti; Mattila, Raija (2021).
1125:
1106:
1012:Gordon, Robert P.; Barstad, Hans (2013).
760:
748:
736:
712:
700:
623:
599:
587:
533:
521:
497:
1237:Novotny, Jamie; Jeffers, Joshua (2018).
1182:
1163:
1144:
904:
880:
868:
820:
509:
447:Hymn to the IŔtars of Nineveh and Arbela
262:
141:
102:Hymn to the IŔtars of Nineveh and Arbela
1255:
1068:
1050:Grayson, A. K.; Novotny, Jamie (2014).
1030:
892:
844:
664:
611:
560:
323:Sources on Ishtar of Arbela during the
215:(859-824 BCE) reported celebrating the
206:
1394:
1322:
1293:
992:
973:
952:
808:
796:
784:
772:
473:
346:
320:returning money to its owner tenfold.
1275:ParpĆ³la, Simo; Watanabe, Ken (1988).
1073:. Penn State University Press Press.
933:
548:
485:
1341:
640:
392:
13:
14:
1413:
1128:In context: the Reade Festschrift
76:) was a prominent goddess of the
1212:"The Temple of IŔtar of Arbela"
1109:A City from the Dawn of History
1035:. University of Toronto Press.
1016:. Penn State University Press.
926:
457:as Ishtar of Arbela's brother.
445:. Hymns such as Ashurbanipal's
429:Associations with other deities
1107:MacGinnis, John D. A. (2014).
1088:Livingstone, Alasdair (1989).
995:Babylonian Topographical Texts
223:(722-705 BCE), the subsequent
112:
1:
1279:. Helsinki University Press.
1260:. Helsinki University Press.
1168:. Saint-Paul. pp. 4ā19.
1092:. Helsinki University Press.
460:
200:
7:
978:. Oxford University Press.
833:Nissinen & Mattila 2021
689:ParpĆ³la & Watanabe 1988
576:Nissinen & Mattila 2021
248:as their divine guarantor.
40:8th century BCE stele from
10:
1418:
993:George, Andrew R. (1992).
974:Dalley, Stephanie (2007).
934:Allen, Spencer L. (2015).
677:Novotny & Jeffers 2018
653:Grayson & Novotny 2014
435:Hymn to the City of Arbela
376:
136:
84:of the city of Arbela (or
1361:10.1163/15692124-12341320
1183:Nissinen, Marrti (2020).
857:Gordon & Barstad 2013
49:
33:
26:
21:
967:10.2143/ARAM.7.1.2002224
1031:Grayson, A. K. (1987).
1402:Mesopotamian goddesses
1256:ParpĆ³la, Simo (1997).
1069:Leichty, Erle (2011).
997:. Peeters Publishers.
413:
275:
268:
189:
1323:Walker, Joel (2006).
408:
270:
266:
184:
142:Second Millennium BCE
1342:Zaia, Shana (2021).
207:First Millennium BCE
74:bÄlat(gaÅ”an)-arba-il
347:First Millennium CE
78:Neo-Assyrian Empire
811:, p. 180-181.
536:, p. 102-103.
500:, p. 101-104.
488:, p. 155-156.
351:Assyriologist Dr.
308:slays the monster
269:
197:Enlil-kudurri-uį¹£ur
1334:978-0-520-24578-5
1248:978-1-57506-997-5
1185:"IŔtar of Arbela"
1175:978-3-525-53043-6
1156:978-1-84127-202-3
1137:978-1-78969-608-0
1118:978-1-78297-800-8
1111:. Oxford: Oxbow.
1099:978-0-520-24578-5
1080:978-1-57506-646-2
1061:978-1-57506-242-6
1042:978-1-4426-7106-5
1023:978-1-57506-860-2
985:978-0-19-152712-8
945:978-1-61451-236-3
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50:Major cult center
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919:, p. 95-96.
917:Livingstone 1989
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739:, p. 84-89.
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727:, p. 95-97.
725:Livingstone 1989
722:
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710:
704:
703:, p. 74-76.
698:
692:
691:, p. 22-59.
686:
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668:
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627:
626:, p. 57-60.
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531:
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393:Role in Prophecy
383:Ć©.gaÅ”an.kalam.ma
353:Stephanie Dalley
203:1196ā1192 BCE).
202:
82:tutelary goddess
62:Ishtar of Arbela
38:
22:Ishtar of Arbela
19:
18:
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1308:10.2307/4200556
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1268:
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1241:. Eisenbrauns.
1228:
1226:
1201:
1199:
1176:
1157:
1138:
1119:
1100:
1081:
1062:
1054:. Eisenbrauns.
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422:Martti Nissinen
395:
387:bÄt Å”arrat mÄti
379:
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333:Cyrus the Great
312:, BÄl defeats
213:Shalmaneser III
209:
172:theophoric name
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45:
29:
17:
12:
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5:
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1189:Arbela Antiqua
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1028:
1022:
1009:
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990:
984:
971:
961:(1): 137ā151.
950:
944:
938:. De Gruyter.
930:
928:
925:
922:
921:
909:
897:
885:
883:, p. 177.
873:
861:
849:
837:
825:
813:
801:
799:, p. 253.
789:
787:, p. 203.
777:
775:, p. 145.
765:
763:, p. 120.
761:MacGinnis 2014
753:
749:MacGinnis 2014
741:
737:MacGinnis 2014
729:
717:
713:MacGinnis 2014
705:
701:MacGinnis 2014
693:
681:
669:
667:, p. 115.
657:
655:, p. 327.
645:
628:
624:MacGinnis 2014
616:
614:, p. 307.
604:
600:MacGinnis 2014
592:
588:MacGinnis 2014
580:
565:
563:, p. 204.
553:
551:, p. 170.
538:
534:MacGinnis 2020
526:
522:MacGinnis 2014
514:
512:, p. 140.
502:
498:MacGinnis 2020
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430:
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394:
391:
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348:
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325:Neo-Babylonian
300:down into the
279:Battle of Ulai
208:
205:
143:
140:
138:
135:
123:Hymn to Arbail
114:
111:
80:. She was the
66:Lady of Arbela
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56:
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1357:
1354:(1): 92ā129.
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193:nuggat ippĆŖ
113:Iconography
1383:2022-11-03
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1267:9515701678
1229:2022-11-03
1202:2022-11-03
549:Allen 2015
486:Allen 2015
461:References
400:Esarhaddon
329:Achaemenid
244:with king
233:Esarhaddon
176:Lake Urmia
127:Til Barsip
42:Til Barsip
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366:Shapur II
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180:AŔŔur-Dan
178:for King
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455:Ishtaran
225:Sargonid
168:Eshnunna
158:and the
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164:Dadusha
137:Worship
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