Continuing our discussion of From Adapa to Enoch (Seth Sanders), begun at Heavenly Journeys, from Babylon to Judea . . . .
In the previous post we saw the earliest account of a return journey to heaven was that of Etana. Etana ascended to heaven with the aid of an eagle he mercifully restored after it had treacherously broken a divinely sanctioned oath, secured a lasting dynasty on earth, and after his death became an immortal figure in the underworld and one to whom living persons could regularly appeal.
Etana was the “first king”, but his central role as a ritually significant figure was relatively shortlived. Another figure, a wise and learned scribe, replaced him as the mythical power behind the king and the source and power of the scribal elites.
(Sanders’ focus is on return journeys to heaven, not the one-way ones where someone (e.g. Damuzi) goes up to become a star or constellation. The significance of the return journeys is that the traveller brings acquires some special gift or message that puts them in a mediating position to benefit (or curse) other mortals.)
So we come to the story of Adapa.
Adapa in the Old Babylonian Period (ca 1800-1600 BCE)
Other posts addressing the Adapa myth:
- From Adapa to Jesus (February 2019)
The earliest known reference to Adapa is a ritual text relating to the exorcism of demons; most interesting is that this text is similar to the latest known reference to Adapa from, probably, the first century AD, another ritual text curing disease through exorcisms. The significance of that lies in the text being part of a “canon” that was long preserved and used for study and rituals by the scribal class.
I take liberties in copying Sanders’ text without the scholarly qualifications and omissions:
The Earth Lords, the Earth Ladies, Enkum and Ninkum!…
I am Adapa sage of Eridu, I am the man of Asalluhi.
To cure the man in his illness, Enki [=Ea] the great lord sent me.
Ea/Enki was the god of magic and secret knowledge, and Adapa was given the same occult gifts.
The ritual text informs us that Adapa was not merely a distant figure but that the exorcist, the one performing the exorcism, identified with Adapa. He spoke as Adapa the words of Adapa. Mesopotamian scribes or ritual specialists could, in their confrontation with the demon causing the disease, become the supernatural being Adapa and speak as Adapa.
The Myth of Adapa and the South Wind
The narrative myth syncs with the above ritualistic text. The earliest (Sumerian) form of the myth of Adapa in outline.
The very words of Adapa have power. Adapa brings to the world, on his return from heaven, the secret knowledge of the words that have power over the elements, over illness, and their demonic causes. Adapa is the epitome of wisdom and secret knowledge. Ritualist, exorcists, will call upon his name, identify with Adapa himself and claim to speak his very words, to restore health, and, as we will see, to master the elements more broadly.
Adapa and the Assyrian Kings
The first king to cite Adapa in a public monument was Sargon II, conqueror of Israel. Sargon compared himself directly not with the mighty Gilgamesh but with the supremely wise Adapa:
The king: open-minded, sharp-eyed, in all matters the equal of the Sage, who became great in counsel and wisdom and grew old in understanding.
Sennacherib’s Annals boasted
Ea gave me broad understanding, endowed me with vast knowledge equivalent to that of the Sage Adapa.
Esarhaddon inscribed his claim to be
Rival of the Sage Adapa, who Prince Ea endowed (with wisdom).
Assurbanipal in particular promoted himself as an epitome of scholarly knowledge and access to “hidden cosmic secrets”. He documented his presence in the temples and “among the council of scholars”:
I grasped the work of the Sage Adapa, the hidden treasure of the whole scribal art.
Assurbanipal exalted the scholarly feats of the king to an unprecedented level:
The intellectual image of Assurbanipal depicted in his inscriptions is tied to a new state-sponsored project that modified and expanded scribal culture. As Frahm notes (1997:280), this period witnessed an explosion of commentaries and ritual texts. While accidents o f preservation may explain the number of such texts, it does not explain the appearance of whole new discursive forms such as the “cultic commentary”; a significant feature of these new forms is their sheer difficulty. The difficulty of the materials may derive from their in-group nature. (p. 45)
Adapa is the mythic figure to whom the king is most often compared. The king’s deeds are like those of Adapa, his wisdom rivals that of Adapa, even his mother’s health is like that of Adapa. (p. 66)
The great building projects of the Assyrian kings, his conquests, were all evidence of the god-given qualities of the king, the qualities of Adapa himself. Adapa represented the authority, the wisdom, the intellectual prowess of the king.
Assurbanipal’s boast to have mastered all written knowledge provides a propagandistic self-conception modeled on the ideal figure of the sage. The profile includes rivalry with a supernatural intermediary figure, schooling in cosmic secrets, the decipherment of encoded messages, and presence in the counsel of the learned. It may be compared to the more limited propagandistic description of Nebuchadnezzar I as descended from Enmeduranki, a Sumerian king described as performing extispicy and lecanomancy . . . . Nebuchadnezzar does not claim any divinatory ability for himself, but retrojects this ability into an invented past. It is significant, then, that Assurbanipal’s scholars also utilize this type of ancestral ideology, claiming that the king is descended from a sage and Adapa . . . . As the Neo-Assyrian kings adopted scribal features, they also thereby further politicized the figure of the scribe. (p. 46)
The Scribal / Adapa Revolution
After the Persian empire swept away the Babylonian kings the Mesopotamian scribal class that had existed to support those kings accordingly found a new role and status for itself. Continue reading “Ascent of the Sage: “From Adapa to Enoch”, part 2″