COAS
Center for Open Access in Science (COAS)
OPEN JOURNAL FOR STUDIES IN HISTORY (OJSH)

ISSN (Online) 2620-066X * ojsh@centerprode.com

OJSH Home

2024 - Volume 7 - Number 1


Enki’s Seven Sages (Adapa/Oannes and the Apkallu): Humanity’s Cosmic Guardians

Asen Bondzhev
New Bulgarian University, Department of History, Sofia, BULGARIA

Open Journal for Studies in History, 2024, 7(1), 31-44 * https://doi.org/10.32591/coas.ojsh.0701.03031b
Received: 24 April 2024 ▪ Revised: 2 July 2024 ▪ Accepted: 2 August 2024

LICENCE: Creative Commons Attribution 4.0 International License.

ARTICLE (Full Text - PDF)


ABSTRACT:
In contrast to the cruel and militant gods, who treated humans as pawns in their power struggle, Enki is remembered not just as a benevolent god who saved the human race from extermination, but who also imparted knowledge. Especially scholarly disciplines like divination, astrology, astronomy, lamentation and exorcism were considered a revelation by Enki. The Catalogue of Texts and Authors attests that a handbook of medical symptoms comes “of the mouth of Ea”, “Adapa wrote them down at his dictation.” Enki was helped by his Seven Sages – the apkallu (Adapa being the main one) – the cosmic guardians who disseminated his knowledge, and were remembered as teachers of humankind and laying the foundation of civilization. According to Berossus, “from that time nothing further has been discovered.” Sometime around the Flood they disappeared, descending to the abode of Enki. This transition is reflected in the change from semi-divine sages or culture-heroes (apkallu) to scholars (ummanu).

KEY WORDS: Enki, Adapa, apkallu, Oannes, ummanu.

CORRESPONDING AUTHOR:
Asen Bondzhev, New Bulgarian University, Department of History, Sofia, BULGARIA.


REFERENCES:

Annus, A. (2010). On the origin of watchers: A comparative study of the Antediluvian wisdom in Mesopotamian and Jewish Traditions. Journal for the Study of the Pseudepigrapha, 19(4), 277-320.

Borger, R. (1994). The incantation series in Bīt Mēseri and Enoch’s Ascension to Heaven. In R. Hess & D. Tsumura (Eds.), I studied inscriptions from before the Flood: Ancient near eastern, literary, and linguistic approaches to Genesis 1-11 (pp. 224-233). Eisenbrauns.

Dalley, S. (2000). Myths from Mesopotamia: Creation, the Flood, Gilgamesh, and Others, revised. Oxford: University Press.

Denning-Bolle, S. (1992). Wisdom in Akkadian literature. Expression, instruction, dialogue. Leiden: Ex Oriente Lux.

Espak, P. (2006). Ancient near eastern gods Enki and Ea: Diachronical analysis of texts and images from the earliest sources to the Neo-Sumerian period. Unpublished Master’s thesis, Faculty of Theology, Chair for Ancient Near Eastern Studies, University of Tartu.

Finkel, I. (2014). The Ark before Noah: Decoding the story of the Flood. New York: Doubleday.

Frahm, E. (2010). Counter-texts, commentaries, and adaptations: Politically motivated responses to the Babylonian epic of creation in Mesopotamia, the Biblical world, and elsewhere. In A. Tsukimoto (Ed.), Conflict, peace and religion in the ancient Near East (pp. 3-33). Tokyo: Orient: Reports of the Society for Near Eastern Studies in Japan 45.

Frahm, E. (2011). Babylonian and Assyrian text commentaries: Origins of interpretation. Münster: Ugarit Verlag (Guides to the Mesopotamian Textual Records 5).

Frahm, E. (2018). The exorcist’s manual: Structure, language, Sitz im Leben. In G. Van Buylaere, M. Luukko, D. Schwemmer & A. Mertens-Wagschal (Eds.), Sources of evil: Studies in Mesopotamian exorcistic lore. Leiden, Boston: Ancient Magic and Divination 15, 9–47.

Galter, H. (2015). The Mesopotamian God Enki/Ea. Religion Compass, 9(3), 66-76.

Galter, H. (1983). Der Gott Ea/Enki in der akkadischen Überlieferung. Eine Bestandsaufnahme des vorhandenen Materials. Graz: rm-Druck.

George, A. (2003). The Babylonian Gilgamesh epic: Introduction, critical edition and cuneiform texts, Vol. I. Oxford: University Press.

Haubold, J. (2013). “The Wisdom of the Chaldaeans”: Reading Berossos, Babyloniaca Book 1. In J. Haubold, G. Lanfranchi, R. Rollinger & J. Steele (Eds.), The world of Berossos. Classica et Orientalia, vol. 5 (pp. 31-46). Wiesbaden: Harrassowitz.

Hendel, R. (2005). Genesis 1-11 and its Mesopotamian problem. In E. Gruen (Ed.), Cultural borrowings and ethnic appropriations in antiquity (pp. 23-36). Stuttgart: Franz Steiner.

Hurowitz, V. (2008). Tales of two sages – Towards an image of the “Wise Man” in Akkadian writings. In L. Perdue (Ed.), Scribes, sages, and seers: The sage in the Eastern Mediterranean world (pp. 64-94). Göttingen.

Izre’el, S. (2001). Adapa and the South Wind: Language has the power of life and death. Winona Lake: Eisenbrauns.

Kilmer, A. (1972). The Mesopotamian concept of overpopulation and its solution as reflected in mythology. Orientalia, Nova Series, 41, 160-177.

Kvanvig, H. (1988). Roots of apocalyptic: The Mesopotamian background of the Enoch figure and of the son of man. Neukirchen–Vluyn: Neukirchener Verlag (WMANT, 61).

Kvanvig, H. (2011). Primeval history: Babylonian, Biblical, and Enochic. Brill (Supplements to the Journal for the Study of Judaism, 149).

Lambert, W. (1959). Three literary prayers of the Babylonians. Archiv Für Orientforschung, 19, 47-66.

Lambert, W. (1962). A catalogue of texts and authors. Journal of Cuneiform Studies, 16(3), 59-77.

Lambert, W. (1980). The twenty-one “poultices”. Anatolian Studies, 30, 77-83.

Lambert, W., & Millard, A. (1969). Atra-Hasis: The Babylonian story of the Flood. Oxford University Press.

Lang, M. (2013). Book Two: Mesopotamian early history and the Flood story. In J. Haubold, G. Lanfranchi, R. Rollinger & J. Steele (Eds.), The world of Berossos, Classica et Orientalia, vol. 5 (pp. 47-60). Wiesbaden: Harrassowitz.

Lenzi, A. (2008). Secrecy and the gods. Secret knowledge in ancient Mesopotamia and biblical Israel. Helsinki: The Neo-Assyrian Text Corpus Project (State Archives of Assyria Studies 19).

Lenzi, A. (2008b). The Uruk list of kings and sages and Late Mesopotamian scholarship. Journal of Ancient Near Eastern Religions, 8(2), 137-169.

Mayer, W. (1983). Sargons Feldzug gegen Urartu 714 v. Chr.: Text und Übersetzung. In Mitteilungen der Deutschen Orient-Gesellschaft zu Berlin, 115, 65-132.

McInerney, J. (2017). Fish or man, Babylonian or Greek? Oannes between cultures. In T. Fögen & E. Thomas (Eds.), Interactions between Animals and Humans in Graeco-Roman Antiquity (pp. 253-274). Berlin, Boston: De Gruyter.

Michalowski, P. (1980). Adapa and the ritual process. Rocznik Orientalistyczny, 41, 77-82.

Parpola, S. (1993). Mesopotamian astrology and astronomy as domains of the Mesopotamian “wisdom”. In H. Galter (Ed.), Die Rolle der Astronomie in den Kulturen Mesopotamiens. Grazer Morgenländische Studien, vol. 3 (pp. 47-59). Graz: rm-Druck.

Parpola, S. (1993b). Letters from Assyrian and Babylonian scholars. State Archives of Assyria, vol. 10. Helsinki: Helsinki University Press.

Picchioni, S. (1981). Il Poemetto Di Adapa. Budapest: Eötvös Loránd Tudományegetem.

Pongratz-Leisten, B. (1999). Herrschaftswissen in Mesopotamien. Formen der Kommunikation zwischen Gott und König im 2. und 1. Jahrtausend v. Chr. Helsinki: The Neo-Assyrian Text Corpus Project (State Archives of Assyria Studies, vol. 10).

Rochberg, F. (1999). Continuity and change in Omen literature. In B. Böck, E. Cancik-Kirschbaum & T. Richter (Eds.), Munuscula Mesopotamica: Festschrift für Johannes Renger (pp. 415-425). Münster: Ugarit Verlag (AOAT, 267).

Roux, G. (1961). Adapa, le vent et l’eau. Revue d'Assyriologie, 55, 13-33.

Sallaberger, W. (2004). The Sumerian literary text from Tell Beydar, a Myth of Enki? Subartu, 12, 37-42.

Schemeil, Y. (1999). La politique dans l’Ancien Orient. Paris: Presses de Sciences Po.

Schwemer, D. (2014). Healing & harming: Mesopotamian magic. Retrieved November 28, 2023 from www.phil.uni-wuerzburg.de/en/cmawro/magic-witchcraft/mesopotamian-magic/.

Streck, M. (2003-2005). Oannes. In E. Weidner & B. Meissner (Eds.), Reallexikon der Assyriologie, vol. 10 (pp. 1-3). Berlin: Walter de Gruyter.

Sweet, R. (1990). The sage in Akkadian literature: A philological study. In J. Gammie & L. Perdue (Eds.), The sage in Israel and the ancient Near East (pp. 45-65). Winona Lake.

Toorn, K. van der. (2007). Scribal culture and the making of the Hebrew Bible. Cambridge: Harvard University Press.

Wiggermann, F. (1992). Mesopotamian protective spirits: The ritual texts. Groningen: Styx & PP Publications (Cuneiform Monographs I).

Wiggerman, F. (1994). Mischwesen. A. Reallexikon der Assyriologie und Vorderasiatischen Archäologie 8, 222-244.

Wiggermann, F. (1999). Magic in history. A theoretical perspective, and its application to ancient Mesopotamia. In T. Abusch & K. van der Toorn (Eds.), Mesopotamian magic: Textual, historical, and interpretative perspectives (pp. 3-34). Groningen: Styx Publucations.

Wiggerman, F. (2004). Deities and demons: Mesopotamia. In S. Johnston (Ed.), Religions of the ancient world: A guide (pp. 396-399). Cambridge: The Belknap Press of Harvard University Press.

© Center for Open Access in Science