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Sumerian cuneiform, first emerging in 3500-3100 BCE in Mesopotamia, is one of the first writing systems in the world. At first the communication consisted of pictographs, intended to convey how much of an article was involved in a transaction. Of course, because farming was a pivotal part of many inhabitant's lives, grain transactions formed a significant number of these communications, which led to Nisaba (the goddess of grain) to take on the attributes of a writing deity.
Nisaba: The Patron of Scribes
Nisaba is described as being equipped with a fine lapis-lazuli tablet as well as fifty great divine powers. Alternatively, she is also described as a woman with a gold stylus and clay tablet, on which the stars of the constellations were depicted and could be consulted for wisdom. One aspect to note is that the descriptions emphasize her writing implements, the tools of the scribe, of which she was considered to be the patron.
Because of the importance of writing in trade and record keeping, she was regarded as one of the great gods and sanctuaries dedicated to her existed all across Mesopotamia. Nisaba wasn't only a patron of the mortal scribal arts but also fulfilled the role of scribe for the Sumerian gods, as well as being the record keeper of the mortal world. In Sumerian culture she was so synonymous with writing that texts frequently end with the line "Praise be to Nisaba!" and many scribes believed they were, in essence, created by the goddess. The very act of writing was believed to be an act of worship of Nisaba, because she was associated with the wisdom and inspiration necessary to create works of writing.
The Babylonian fable, Nisaba and the Wheat, tells of one usual situation the goddess found herself in: a stalk of Wheat accused her of disseminating hate into the universe. Was this piece of Wheat perhaps her former form, concerned with agriculture and grain, criticizing her new role of goddess of writing? Writing could influence people negatively and be a conduit for the aforementioned hatred and this might be one reason for the criticism. The intervening judgement scene of the fable has been lost but the conclusion praises Nisaba, hinting that the goddess was able to state her case and ultimately end up victorious.
When Hammurabi assumed the throne of Babylon c. 1792 BCE he elevated his (mainly male deities) at the expense of a number of female deities, such as Nisaba. Her role as patron of the scribes was thus taken over by Nabu and she became his consort. Nisaba continued to be venerated in Mesopotamia though, and her name was still mentioned in cult blessings in the Seleucid period (312-63 BCE).
Thank you for reading!
Sumerian cuneiform, first emerging in 3500-3100 BCE in Mesopotamia, is one of the first writing systems in the world. At first the communication consisted of pictographs, intended to convey how much of an article was involved in a transaction. Of course, because farming was a pivotal part of many inhabitant's lives, grain transactions formed a significant number of these communications, which led to Nisaba (the goddess of grain) to take on the attributes of a writing deity.
Nisaba: The Patron of Scribes
Nisaba is described as being equipped with a fine lapis-lazuli tablet as well as fifty great divine powers. Alternatively, she is also described as a woman with a gold stylus and clay tablet, on which the stars of the constellations were depicted and could be consulted for wisdom. One aspect to note is that the descriptions emphasize her writing implements, the tools of the scribe, of which she was considered to be the patron.
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| Statue of the Steward Ebih-il, 2340s BCE, Louvre AO 17551. |
Because of the importance of writing in trade and record keeping, she was regarded as one of the great gods and sanctuaries dedicated to her existed all across Mesopotamia. Nisaba wasn't only a patron of the mortal scribal arts but also fulfilled the role of scribe for the Sumerian gods, as well as being the record keeper of the mortal world. In Sumerian culture she was so synonymous with writing that texts frequently end with the line "Praise be to Nisaba!" and many scribes believed they were, in essence, created by the goddess. The very act of writing was believed to be an act of worship of Nisaba, because she was associated with the wisdom and inspiration necessary to create works of writing.
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| A goddess, possibly Nisaba, depicted on a fragment of a chlorite vase. c. 2430 BC. Pergamon Museum, Berlin. |
The Babylonian fable, Nisaba and the Wheat, tells of one usual situation the goddess found herself in: a stalk of Wheat accused her of disseminating hate into the universe. Was this piece of Wheat perhaps her former form, concerned with agriculture and grain, criticizing her new role of goddess of writing? Writing could influence people negatively and be a conduit for the aforementioned hatred and this might be one reason for the criticism. The intervening judgement scene of the fable has been lost but the conclusion praises Nisaba, hinting that the goddess was able to state her case and ultimately end up victorious.
When Hammurabi assumed the throne of Babylon c. 1792 BCE he elevated his (mainly male deities) at the expense of a number of female deities, such as Nisaba. Her role as patron of the scribes was thus taken over by Nabu and she became his consort. Nisaba continued to be venerated in Mesopotamia though, and her name was still mentioned in cult blessings in the Seleucid period (312-63 BCE).
Thank you for reading!
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