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Ninkilim
Ninkilim
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The god Ninkilim, inscribed dnin-PEŠ2, is a widely referenced Mesopotamian deity from Sumerian to later Babylonian periods whose minions include wildlife in general and vermin in particular. His name, Nin-kilim, means "Lord Rodent," where rodent, pronounced šikku but rendered nin-ka6, is a homograph.[1]

He is described in the Sumerian language as a.za.lu.lu “lord of teeming creatures”, and in Akkadian as Bēl-nammašti “lord of wild animals” and features in much of the incantation texts against field pests, such as the Zu-buru-dabbeda. Although Ninkilim is feminine in the great god-list, and the Sumerian Farmer's Almanac – (which entreats the farmer to pray to Ninkilim, goddess of field mice, so that she will keep her sharp-toothed little subjects away from the growing grain), the field-pest incantations know him as masculine, as do other texts of the later periods.[2] Ninkilim was often regarded as the creator of various field pests, though this role could also be assigned to the god Ennugi or to Alulu,[3] a legendary primordial king of Eridu who was apparently believed to detest barley (metaphorically referred to as "Queen Nisaba").[4]

The 8th year of Iddin-Dagān celebrates his selection “by means of the omens (of) the high-priestess of Nin-kilim.” He was one of the patron deities, with the goddess Bēlit-ilī, of the city of Diniktum.[5]

Suggestions that Ninkilim was equated with Ningirima can be found in older publications,[6] based on the similarity of their names, a shared cult center (Murum) and other factors, but according to Manfred Krebernik this proposal is implausible.[7] He points out the following differences: while Ningirima is always female, Ninkilim could be regarded as a male deity; their placement in god lists always differs; while both were associated with snakes, the nature of this connection was not identical.[8]

References

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Ninkilim

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Ninkilim (Sumerian: dnin-PEŠ₂; also Ningilin or Ningirim) is a Mesopotamian primarily associated with field pests, , and mongooses, serving as a protective figure in agricultural rituals aimed at averting crop damage from vermin such as locusts and mice. Attested from the Old Babylonian period through the first millennium BCE, Ninkilim appears in cuneiform texts from sites including Sultantepe, Nineveh (Ashurbanipal's library), and southern Mesopotamia, often in the context of incantations and offerings to counter pests during the barley harvest season. The deity's name derives from Sumerian roots linked to the mongoose (/nikka/ or Emesal /šikka/), with the Akkadian term for mongoose (ši-ik-ku-ú) later incorporating Ninkilim's divine determinative, reflecting an etymological and symbolic connection to this animal as a predator of snakes and vermin. Ninkilim's gender varies in sources, depicted as a in most attestations but occasionally as a , and is invoked alongside figures like the "Dogs of Ninkilim" in rituals such as the Zu-buru-dabbeda series, where nighttime ceremonies involved fumigation and libations to repel pests. The also connects to magical practices, linked to Ningirima (a of incantations) and appearing in spells to ward off snakes, as well as in a Babylonian where a fleeing a encounters a snake, symbolizing themes of predation and charm. In art, Ninkilim features in Old Babylonian cylinder seals as mongoose-like figures, underscoring the deity's role in control and agricultural , though interpretations of these motifs remain debated among Assyriologists. Key texts invoking Ninkilim include STT 243 (with references to the deity's "great dogs" as pest deterrents) and Šurpu VII 69–70, highlighting a consistent function in Mesopotamian across Sumerian, Assyrian, and Babylonian traditions.

Name and Etymology

Meaning of the Name

The name Ninkilim in Sumerian is etymologically composed as nin-kilīm-(a), a genitive compound translating to "Lord Rodent," with nin meaning "lord" and kilīm denoting a rodent or field mouse. The cuneiform rendering NIN.KILIM functions as a logogram for the Akkadian term šikkû, which refers to a mongoose (or sometimes a type of rodent), establishing a homographic connection between the deity's name and this animal. This linguistic overlap supports interpretations of Ninkilim as the deified form of the mongoose, an animal culturally significant in Mesopotamia for preying on snakes and aiding in pest control. Ninkilim is additionally titled in Sumerian as en a.za.lu.lu, "lord of teeming creatures," highlighting authority over swarming or proliferating animals, including vermin. The corresponding Akkadian epithet is Bēl nammašti, "lord of wild animals," which equates kilīm lexically to nammaštu (wild beasts) and underscores the deity's broader dominion over untamed fauna.

Variant Forms and Inscriptions

The name of the deity Ninkilim is primarily attested in Sumerian cuneiform texts through the logographic form dnin-PEŠ₂, where the sign PEŠ₂ functions as a Sumerian logogram for kilim (rodent or mongoose). This orthography appears across multiple periods, including Early Dynastic IIIa (with 8 instances), Early Dynastic IIIb (1 instance), Ur III (3 instances), and Old Babylonian (7 instances). Variant writings of the name include nin-kilim (without the divine determinative), dnin-gi₄-li₂, and dnin-gi₄-li₂-im, reflecting phonetic or abbreviated renderings in administrative and lexical contexts from the Early Dynastic period onward. In post-Old Babylonian sources, an extended syllabic form dnin-ni-ki-li-im emerges, combining logographic and phonetic elements. In the canonical god list An = Anum, Ninkilim is inscribed as dnin-ni-ki-li-im kilim (equated with ŠU), positioned in Tablet V with indications of a feminine form through associations with male spouses such as Ninmuru and Ninur. This entry, preserved on tablets like CT 25 pl. 1-6 (K 2944+), dates to the first millennium BCE and reflects standardized Late Babylonian compilation. Attestations persist into the first millennium BCE, particularly in Neo-Assyrian texts, where the name is written syllabically as dnin ni-ki-li-im kilim, adapting the Sumerian form to Akkadian phonetic conventions while retaining the logographic kilim. These later inscriptions, including 1 Neo-Assyrian example, demonstrate continuity from Sumerian origins through Akkadian adaptation in god lists and ritual contexts.

Identity and Attributes

Gender Ambiguity

The gender of the Mesopotamian Ninkilim is inconsistently portrayed across ancient textual sources, reflecting potential fluidity or contextual variation in divine conceptualization. In major Sumerian god-lists, such as An = Anum tablet V line 33, Ninkilim is presented with feminine attributes, consistent with the prefix "nin-" denoting "lady" or "goddess" in Sumerian nomenclature. Similarly, the Sumerian agricultural manual known as the Farmer's Instructions invokes Ninkilim in a to avert field pests. In contrast, numerous incantations against and pests from the first BCE treat Ninkilim as masculine, using male pronouns and epithets such as "lord of ." This masculine extends to later Babylonian ritual texts, where Ninkilim appears as a male figure invoked alongside other gods like Adad and to control agricultural threats. These shifts may stem from the adaptation of Sumerian feminine forms into Akkadian contexts, where "bēl" (lord) could supplant "nin" without altering core associations with wildlife pests. Scholars interpret this inconsistency as evidence of ambiguity in minor deities like Ninkilim, possibly arising from with local traditions or regional scribal practices that prioritized functional roles over fixed identity. The lack of dedicated —due to Ninkilim's peripheral status in the pantheon—means gender is inferred solely from textual pronouns, determinatives, and epithets, precluding visual confirmation.

Associations with Wildlife and Pests

In Mesopotamian mythology, Ninkilim is closely associated with the oversight of teeming wildlife and field vermin, serving as a deity responsible for the proliferation and control of creatures that impact agriculture. Texts describe Ninkilim as the "lord of teeming creatures" (Sumerian en a.za.lu.lu) and "lord of wild animals" (Akkadian bēl nammaštu), encompassing a broad domain over animals in natural and cultivated settings. This role extends to pests such as locusts (erbu), caterpillars (mūnu), grubs, weevils (ākilu), and small rodents, which threaten crops and granaries. A prominent in anti-pest incantations portrays these destructive agents as the "great dogs of Ninkilim" (calbū rabûtu šá Ninkilim), symbolizing their voracious and overwhelming nature comparable to natural catastrophes like floods or storms. This imagery underscores Ninkilim's dual capacity to unleash or restrain such forces, positioning the as a mediator between beneficial and agricultural threats. For instance, locusts and similar pests are depicted as loyal yet fierce minions that must be commanded to retreat, emphasizing Ninkilim's authoritative role in maintaining ecological balance. Ninkilim's connections also include the , a natural predator of snakes and , with the deity's name potentially deriving from Sumerian nin-kilim ("lord ") or linked to Akkadian terms for (šikka). This association ties into themes of venom resistance and pest predation, as mongooses were invoked in spells against serpents and , reflecting Ninkilim's protective oversight without direct connotations. Such links appear in Old Babylonian glyptic art and incantations, where Ninkilim facilitates the expulsion of harmful creatures. Ninkilim is briefly invoked in anti-pest rituals to command these elements away from fields.

Worship and Cult

Historical Attestations

The earliest attestations of Ninkilim appear in Sumerian texts from the third and early second millennia BCE, where the deity is invoked in agricultural contexts to protect crops from vermin. One prominent example occurs in the Sumerian Farmer's Almanac, a didactic composition advising on farming practices, which instructs the farmer to pray to Ninkilim after barley sprouts emerge to ward off birds and pests. This reference underscores Ninkilim's role in early Sumerian agrarian rituals, dating to the Old Babylonian period or earlier in its compositional tradition. A specific historical reference to Ninkilim's is found in the year name for the eighth year of Iddin-Dagān, king of (ca. 1953 BCE), which records the appointment of a (nin-dingir) of Nin-kilim, likely determined through divinatory omens as was customary for such installations. This event highlights the deity's established temple personnel and ritual significance in the . In the first millennium BCE, Ninkilim is attested in Neo-Assyrian tablets, primarily from the at , where the deity features in incantations and rituals against field pests such as rodents. Additional references appear in a tablet from Sultantepe (ancient Huzirina), also Neo-Assyrian in date, containing similar pest-control incantations addressed to Ninkilim as lord of teeming creatures. These late Assyrian and Babylonian sources indicate the persistence of Ninkilim's worship into the . Ninkilim served as a patron of the of Diniktum (modern Tell Muhammad Diyab), alongside the goddess Bēlit-ilī, as evidenced in Old Babylonian Mari letters and god lists associating the with the site's protection. The 's primary cult center was located at Murum, a settlement in southern , where Ninkilim maintained a distinct though sometimes overlapping presence with related figures like Ningirima.

Rituals and Incantations

Ninkilim played a central role in Mesopotamian rituals aimed at protecting agricultural fields from pests, particularly through the first-millennium BCE exorcist manual known as the Zu-buru-dabbeda series, titled "To Seize the Locust-Tooth." This , preserved in Neo-Assyrian tablets from Ashurbanipal's library at and other sites, consists of incantations and accompanying rituals designed to combat crop destruction by locusts, worms, and other through magical means. The rituals invoked Ninkilim as the overseer of , often metaphorically referred to as the "great dogs of Ninkilim," to command pests away from cultivated lands. Prayers within the series, such as those in tablet Nos. 1–18, addressed Ninkilim alongside major deities like and Adad, beseeching their intervention to avert infestation. These invocations typically began with an incantation-prayer to , followed by appeals to Adad for storm-related protection and to Ninkilim for control over field creatures, emphasizing her authority to banish pests. Performances occurred at night during the winter barley-growing season, aligned with the rising of the Goat-star (likely Capella or a related constellation) to harness celestial timing for efficacy. Offerings included white lambs, fine flour, and aromatic leaves such as those from the šimmaru tree, presented to appease the deities and facilitate the ritual's success. The exorcistic elements culminated in banishing the pests to the underworld, directing them through gates overseen by Ereshkigal and the Anunnaki, thereby ensuring the fields' safety under Ninkilim's vermin-mastery. Critical editions of these texts, drawn from seven fragments of the primary tablet and additional Neo-Babylonian and Late Babylonian sources, highlight their standardized use in agricultural exorcism.

Relations to Other Deities

Distinction from Ningirima

Despite the phonetic similarity between the names Ninkilim and Ningirima, the two deities have distinct etymologies and roles within the Mesopotamian pantheon. The name Ninkilim is etymologically linked to terms denoting or teeming creatures, reflecting its association with wildlife and in agricultural contexts. In contrast, Ningirima derives from elements related to incantations or scepters (nin-gir-ma), aligning with her function as a of and magic, with no connection to . Ningirima is consistently portrayed as feminine across sources and is closely associated with snakes and fish in her iconography and rituals, serving as a protective figure against serpentine threats rather than field pests. This contrasts with Ninkilim, whose gender varies—feminine in many god lists but occasionally masculine in later texts—while lacking any explicit snake symbolism. Earlier proposals to equate Ninkilim and Ningirima have been refuted by Manfred Krebernik, who argued that such identifications are implausible due to their divergent positions in god lists (e.g., Ninkilim often grouped with wildlife deities, Ningirima with magical ones), consistent gender differences, and Ningirima's unique ties to snake-related incantations. Although both deities shared a center at the town of Mur(um), these factors confirm their separate identities.

Sukkal Ushumgal

In Mesopotamian mythology, Ushumgal served as the , or divine and attendant, to the deity Ninkilim. The name Ushumgal, meaning "great dragon" or "great venomous snake" in Sumerian, appears in the canonical god list as the sukkal of dNin-kilim. This association is recorded in Tablet V, line 40, where Ushumgal is equated directly with the role of attendant to Ninkilim, the deified divinity. The pairing of Ninkilim, embodying the —a natural predator of snakes—with an attendant named for a venomous serpent introduces a irony, potentially underscoring the deity's mastery over hierarchies and natural adversaries. This dynamic highlights Ninkilim's broader role in controlling pests, including serpents, within the . Ushumgal is attested primarily in god lists as a low-ranking companion deity without evidence of an independent cult or worship. Lacking personal temples or dedicated rituals, Ushumgal's function reinforces Ninkilim's dominion over teeming creatures and vermin, emphasizing the attendant's subordinate position in the divine entourage.

References

  1. https://www.academia.edu/38196182/The_Dogs_of_Ninkilim_Magic_against_field_pests_in_ancient_Mesopotamia
  2. https://tuscriaturas.home.blog/wp-content/uploads/2018/12/encyclopedia-of-gods-demons-and-symbols-of-ancient-mesopotamia-an-illustrated-dictionary-jeremy-black-anthony-green.pdf
  3. https://www.cambridge.org/core/journals/iraq/article/dogs-of-ninkilim-part-two-babylonian-rituals-to-counter-field-pests/59A08FB6B5877A778BE7CD6CE5F71346
  4. https://www.researchgate.net/publication/305842553_The_Dogs_of_Ninkilim_part_two_Babylonian_rituals_to_counter_field_pests
  5. https://www.assyrianlanguages.org/akkadian/dosearch.php?searchkey=7286&language=id
  6. https://is.muni.cz/el/phil/podzim2017/PAPVB_36/pantheon_and_pandemonium/Wiggermann__The_Mesopotamian_Pandemonium_298-322.pdf
  7. https://oracc.museum.upenn.edu/epsd2/o0046932
  8. https://oracc.museum.upenn.edu/osl/signlist/selpages/o0000501-sux.html
  9. https://oracc.museum.upenn.edu/asbp/cbd/qpn/x000059580.html
  10. https://oracc.museum.upenn.edu/dcclt/P365757
  11. https://oracc.museum.upenn.edu/saao/cbd/qpn-x-divine/summaries.html
  12. https://etcsl.orinst.ox.ac.uk/cgi-bin/etcsl.cgi?text=c.5.6.3
  13. https://www.academia.edu/25635466/The_Dogs_of_Ninkilim_part_2_Babylonian_rituals_to_counter_field_pests_IRAQ_72_2010_79_148
  14. https://www.researchgate.net/publication/303824379_The_Dogs_of_Ninkilim_part_two_Babylonian_rituals_to_counter_field_pests
  15. https://www.jstor.org/stable/44275117
  16. https://www.academia.edu/44187133/Isin_Year_Names
  17. https://isac.uchicago.edu/sites/default/files/uploads/shared/docs/cad_z.pdf
  18. https://oracc.museum.upenn.edu/epsd2/cbd/sux/o0044004.html
  19. https://www.academia.edu/5572755/It_is_the_Incantation_of_Ningirima_Theistic_Force_in_the_Early_Mesopotamian_Magical_Tradition
  20. https://journals.openedition.org/syria/14285
  21. https://oracc.museum.upenn.edu/epsd2/cbd/sux/o0048386.html
  22. https://etcsl.orinst.ox.ac.uk/edition2/cuneiformwriting.php
  23. https://chs.harvard.edu/chapter/balang-gods-wolfgang-heimpel/
  24. https://babylonian-collection.yale.edu/sites/default/files/files/Litke%2C%20Richard%20L_%20-%20A%20Reconstruction%20of%20the%20Assyro-Babylonian%20God-Lists_%20TBC%203%2C%201998.pdf
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