The water and wisdom god Enki appears in Sumerian mythology as a playful deity in his youth, involved in multiple relationships.
As much as he is known for his intelligence and wisdom, he is the water god who would be the “supreme medical lord.
” Water is the first element of life and the oldest substance that existed before the universe’s details emerged, and from it, humans were created.
The god Enki, a descendant of Apsu (the ancient aquatic deity about whom we know little in Sumerian theology and mythology), is accompanied by his consort Ninhursag, the mother goddess and earth goddess.
The myth of Enki and Ninhursag in Dilmun tells us of successive theogonic processes that occurred early in creation and formation, where the gods still lived in paradise, still stumbled upon their mistakes or sins, and humans were not yet created.
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| Enki and Ninhursag |
The legend begins with the description of Dilmun, where the god Enki and the goddess Ninhursag settled. In this land, there was no evil, ugliness, old age, or disease. Everything was abundant except for fresh river water, which was necessary to fertilize the land. The gods requested Enki to provide this water. Enki, in turn, asked Utu (the sun god) for assistance in bringing fresh water to that land. Utu complied, and springs and wells filled with fresh water erupted, making Dilmun’s land fertile.
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| Dilmun-location |
The Sumerian tablets describe how Enki opened water channels and filled them with water from his phallus. He flooded the reed beds, tearing apart the covering that concealed the earth’s womb. Enki then declared that no one but him could pass through these marshes. He divided the waters in the name of An, and for the goddess who lay in the marshes and extended herself across them, Enki dedicated his semen and poured it into Ninhursag’s womb.
After nine days, equivalent to nine months, Ninhursag gave birth effortlessly and without pain to Ninsar, the lady of edible plants.
As Ninsar grew up and her father Enki saw her strolling along the marsh, he was taken by her beauty and lay with her, thus beginning Enki’s transgressions. He married his daughter, and she bore him Ninimma, the Lady of the Fibrous Plants. The incident repeated with his granddaughter, who bore him Uttu, the goddess of weaving. At this point, the goddess Ninhursag, Enki’s wife, intervened. She warned Uttu not to succumb to Enki’s temptations unless he brought her fruit as a gift. He did so, and a series of deities were born from Enki: the green plant, the fibrous plant, the dyes, the weaving.
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| Uttu-goddess |
Finally, Enki lay with the goddess Uttu, and from his semen, which Ninhursag collected from Uttu’s lap and spread upon the earth, eight types of plants were born. Enki decided to give them names, and his minister Isimud cut apart from each plant. When Enki tasted them, he named each one, bestowing a name as a blessing or creating a new essence for the plant, making them akin to forbidden plant deities.
Thus, Enki’s reckless act of eating from these forbidden plants caused Ninhursag’s anger and her departure from civilization after she turned her life-giving gaze away from him, leaving Enki facing death. The assembly of gods mourned, but a fox went to Enlil and asked for a reward in exchange for convincing Ninhursag to return. Enlil promised to plant for him a kishkanu tree, Enki’s sacred tree, and to make him famous. The fox succeeded in convincing Ninhursag to return to Enki, who had become ill with eight diseases due to eating the previously mentioned forbidden poisonous plants.
Ninhursag began to examine him and asked what pained him. He listed eight areas: the head, the hair, the nose, the mouth, the throat, the arm, the rib, the shoulders. Goddess Ninhursag then created eight deities for each disease in the aforementioned parts, and thus the god Enki was healed of his ailments. He then determined the fates of these eight deities for other tasks in addition to their medical or healing roles.
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| ancient scenes from Dilmun |
Upon reading this myth, we learn what the goddess Ninhursag did to save Enki and the deities she created. We can understand several things from it, such as:
Enki’s consumption of the tree-like plant, which symbolizes the head because it was a disease in his head. The branching of the plant appears like the head of a tree, which could be a palm or a pine, or something else. Therefore, the healing deity is a male god representing the head or the top of the plant, thus becoming the god of plants and their king. The god Abu is the oldest deity associated with plants, grass, and greenery.
Researchers believe that Abu is linked to plant life, herds, and livestock, indicating the fertility of fields and the proliferation of people and livestock through sacred marriage with the deities. This marriage usually occurs in spring and forms the main part of the Sumerian New Year celebrations.
Some researchers have gone further, considering him another form or name of Dumuzi, the god of pens and pastures. Or that Dumuzi has two forms: a plant form, Abu, and an animal form, Dumuzi, the god of pens.
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| Enki drinking in Dilmun |
Importantly, the god Abu was highly respected and revered in the kingdom of Eshnunna in the Diyala region, where a large collection of statues was found, including two large statues of the deities Abu and his wife, whose name we do not know. These statues date back to the first half of the third millennium BC.
The second plant is the sweet plant (honey plant), which seems to have affected the jaw medically. It appears that the goddess created for it is Nencekilla, who corresponds to the goddess of Dilmun. There is something that suggests this goddess is associated with fresh water because she asked Enki to bring forth fresh water from the depths and flood the land of Dilmun, which he did with the help of the god Utu. The existence of fresh springs, especially near the Barbar Temple in Dilmun, where fresh water emerges from the lower sea of the world to the surface, may have been the very spring that Enki made flow high in Dilmun, according to the will of the goddess Nencekilla. Perhaps the spring was the reason for the temple’s existence in the first place, or perhaps it was a well of invocations.
The third plant, the “plant of the way,” caused a disease in the nose or teeth. It seems that one of the two goddesses, Ninkeri or Ninsuto, was designated to treat this disease and later became the wife of the god of medicine, Ninazu, and was named Ningirida.
The water plant (Anemone) caused a disease in the mouth, and the goddess Ninkasi was created. She is the goddess of beer and drink that satisfies the heart’s desire, treating the mouth’s disease or need for drink and beer.
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| Ninkasi |
The thorn plant caused a disease in the throat, for which the goddess NANŠE was created. It is believed that she is the goddess Nanshe, the goddess of fish and the interpreter of dreams, as her husband is the god Nindara.
The button-like plant (Caper) caused a disease in the arm, and the goddess Ninazimua was created for it. She is the wife of the god Ningishzida, who is thought to have a very significant and ancient role in Sumerian mythology. His name is associated with the god Dumuzi, the bearer of the crown and lord of the medicinal tree, represented by two serpents coiled around this tree. This goddess is the mother of the god Damu, who has legends similar to those of Dumuzi. Perhaps this goddess Ninazimua is the source of the serpent in the Biblical story, as she is the wife of the serpent Ningishzida.
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| god-Ningishzidda-father-Enki |
The seventh plant remains unnamed, but it caused a disease in the rib, for which the goddess Ninti was created by Ninhursag.
The Acacia plant affected Enki’s shoulders. For this disease, the goddess Ninhursag created a deity named Inzak, who is the god of Dilmun and perhaps was the husband of Nencekilla and had many temples in Dilmun.
What is intriguing in this myth is its sequence and hidden logic. The first male deity is from a northern Sumerian kingdom, and the last is a male deity from a southern Sumerian kingdom, as if Enki’s body from his head to his shoulders is distributed across the land of Sumer. These deities were created from him and for him.
this is the translation of the myth (Enki and Ninhursag in Dilmun) according to the clay tablets
Holy the city... . The land Dilmun is holy.
Sumer is holy... . The land Dilmun is holy.
The land Dilmun is holy, the land Dilmun is pure,
the land Dilmun is pure, the land Dilmun is bright.
After she lay in Dilmun with the one who is alone,
the place—after Enki had slept with his wife—
that place is pure, that place is bright.
After she lay in Dilmun with the one who is alone,
the place—after Enki had slept with Ninsikila’—
that place is pure, that place is bright.
In Dilmun the raven screaks no croaking sounds,
the dar-bird* sounds not the dar-bird’s cry.
The lion kills not,
the wolf snatches not the lamb.
Unknown the wild dog that makes the kid bend low.
Unknown the grain-devouring pig.
The widow’ spread malt on the roof:
birds above do not eat it.
The dove droops not the head.
The sick-eyed says not, “I am sick-eyed.”
The sick-headed says not, “I am sick-headed.”
Its old woman does not say, “I am an old woman.”
The old man does not say, “I am an old man.”
Unbathed is the girl: no flowing water fills the city;° »
whatever crosses the river utters not... .’
On his side the crier does not turn round;
the singer makes no wail;
beside the city he utters no lament.
Utu, standing in heaven. . . .
from the mouth that pours out the earth’s water
he brought her sweet water from the earth.
He pumps the water into her large cisterns.'
From them her city drinks the wealth of water;
Dilmun drinks from them the waters overflowing.
Her well of bitter water is now a well of sweet water.
Her crop-yielding fields and farms turn out heaps of grain.
Her city is now the floodgate of the land,
Dilmun is the floodgate of the land.!!
Now by Utu. on this day, it has become just that.
The one who was alone, the cunning one, in front of Nintu, mother
of the land,
Enki, the cunning one, in front of Nintu, mother of the land,
has his phallus fill the ditches full with semen,
has his phallus glut the reeds with an overflow of sperm,
has his phallus tear away the noble cloth that covers the lap.
He spoke out: “No one walks in the marshland.”
Enki said: “No one walks in the marshland.”
He swore by the life of An."
His semen that belonged to the one lying in the marshland,
lying in the marshland,
Enki directed his semen owed to Damgalnunna,'
poured that semen into the womb, Enki’s semen,
poured that semen into the womb of Ninhursag.
One day being her one month,
two days being her two months,
three days being her three months,
four days being her four months,
five days being her five months,
six days being her six months,
seven days being her seven months,
eight days being her eight months,
nine days being her nine months, the Months of Womanhood,
like fine oil, like fine oil, like precious oil,"
Nintu, mother of the land, like fine oil, like fine oil,
like precious oil,
gave birth to Ninmu.'
Enki now proceeds to impregnate Ninmu, who after nine days of gestation
gives birth to the goddess Ninkurra, thus
Ninmu came out to the bank of the river."’
Out of the marshland Enki reaches out, reaches out.'
He says to his sukkal Isimud:
“Should I kiss the young one, the beauty?
Should I kiss Ninmu, the beauty?”
His sukkal Isimud answers him:
“Kiss the young one, the beauty.
Kiss Ninmu, the beauty.
For my king I will blow up a vigorous wind.
I will blow up a vigorous wind.”
Alone he set foot in the boat.
Then he lodged it on dry land."
He took her, kissed her,
Enki poured the semen into the womb.
She drew the semen into the womb, Enki’s semen.
One day being her one month,
two days being her two months,nine days being her nine months, the Months of Womanhood,like fine oil, like fine oil, like precious oil,Ninmu like fine oil, like fine oil, like precious oil,gave birth to Ninkurra.Enki now proceeds to impregnate Ninkurra, who after nine days of gestationgives birth to the goddess Uttu, thusNinkurra came out to the bank of the river.Out of the marshland Enki reaches out, reaches out.He says to his swkkal Isimud:“Should I kiss the young one, the beauty?Should I kiss Ninkurra the fair?”His sukkal Isimud answers him:“Kiss the young one, the beauty.Kiss Ninkurra, the beauty.For my king I will blow up a vigorous wind,I will blow up a vigorous wind.”Alone he set foot in the boat.Then he lodged it on dry land.He took her, kissed her,Enki poured the semen into the womb.She drew the semen into the womb, Enki’s semen.One day being her one month,nine days being her nine months, the Months of Womanhood,like fine oil, like fine oil, like precious oil,Ninkurra like fine oil, like fine oil, like precious oilgave birth to Uttu, the voluptuous woman.”Filling with water a second time,he filled the ditches with water,he filled the canals with water,he filled the unsown lands with water.In his joy ... the gardenerhugs him, [says to him]:“Who are you who [have watered] my garden?”Enki answers the gardener:“.... [line destroyed][Bring me the cucumbers in their [?] . . . ].{Bring me the apples in their... ].[Bring me the grapes on their vine(?)].”[He brought him the cucumbers in their(?)] ... ,He brought him the apples in their... ,He brought him the grapes on their vine[?],he heaped them up in his lap.Enki—his face turned green—grabbed the staff,and headed for Uttu.“You who make demandsj[?]*! in her house: open up!open up!”““You—who are you?”“I am the gardener who will give you cucumbers, apples, andgrapes as a reward.”Her heart leapt as Uttu opened the door of the house.Enki to Uttu, the voluptuous woman[?],gives the cucumbers in their[?]...,gives the apples in their... ,gives the grapes on their vine[?].Uttu the voluptuous woman[?] strikes [her] kab,claps [her] hands.”Enki aroused Uttu,took her, lay in [her] lap,strokes and massages [her] body,”took her, lay in [her] lap.He pierced the young one, kissed her.Enki poured the semen into the womb.She drew the semen into the womb, Enki’s semen.Uttu the seductive woman says: “‘Oh, the power [in my] body!”says: “‘Oh, the power inside!Oh, my power on the outside!”Ninhursag wiped[?] the semen from her body.”Out of the marshland Enki reaches out, reaches out.He says to his sukkal Isimud:“Of the plants I have not [yet] decreed[?] the fate,”’what in the world is this? What in the world is this?”His sukkal Isimud answers him:“My king, the tree-plant,” he says to him.He cuts it down for him. He eats it.“My king, the honey-plant,” he says to him.He picks it for him. He eats it.“My king, the roadweed-plant,” he says to him.He cuts it down for him. He eats it.“My king, the apasar-plant,” he says to him.He picks it for him. He eats it.“My king, the thorn-plant,” he says to him.He cuts it down for him. He eats it.“My king, the caper-plant,” he says to him.He picks it for him. He eats it.“My king, the... -plant,” he says to him.He cuts it down for him. He eats it.“My king, the amharu-plant,” he says to him.He picks it for him. He eats it.Ninhursag fixed Enki in her vulva:“Brother, what hurts you?”“My skull hurts me.”“T have caused Abu to be born for you.”“Brother, what hurts you?”““My jaw hurts me.”“T have caused Nintulla to be born for you.”“Brother, what hurts you?”“My tooth hurts me.”“TI have caused Ninsutu to be born for you.”“Brother, what hurts you?”“My mouth hurts me.”“T have caused Ninkasi to be born for you.”“Brother, what hurts you?”““My throat hurts me.”“TI have caused Nazi to be born for you.”“Brother, what hurts you?”“My arm hurts me.”“T have caused Azimua to be born for you.”“Brother, what hurts you?”“My rib hurts me.”“T have caused Ninti to be born for you.”“Brother, what hurts you?”“My ag hurts me.”“T have caused EnSag to be born for you.”For the little ones which you have caused to be born... ,Let Abu be the king of plants.Let Nintulla be the lord of Magan.Let Ninsutu marry Ninazu.Let Ninkasi be the one who satisfies desire.Let Nazi marry Nindara.Let Azimua marry Ningiszida.Let Ninti be the queen of months.Let EnSag be the lord of Dilmun.Oh Father Enki, praise!