The kiškanû tree [Divine Mediator]

[us4-he2-gal2]

Thread Orientation: On this thread can be discussed the Sumerian ĝiškin-tree or in Akkadian, the kiškanû tree; it is a special tree which according to legend was procured in Eridu, and it functioned at times in ritual as a divine mediator, a component which in ritual space brought on the realm of the divine; I have below copied my post on this from my facebook group as although I usually refrain from cross-posting, this topic must be addressed here sometime and Id hope for addons and imporvments.

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ĝiškin-tree = ĝiš-kin2 / ĝiš-gana2 (Akk. kiškanû)

I'm mentioning here some notes Ive made on the subject of the ĝiškin-tree, an object that featured quite early in the literary and incantation texts. Ive surveyed a few sources in attempting to understand its nature and function when in those Sumerian temple's it was a feature of, but such remains somewhat opaque - I certainly invite discussion on the brief outline below. ;]

Though attested to in lexical texts from Uruk (3000 BC.), the tree is also seen in an Old Akkadian incantation text from Susa which Ive had some luck finding a translation for. The text is broken, but the following segment is given in the book "In the shelter of Elyon: essays on Ancient Palestinian Life and Literature..." by W. B Boyd Barrick and John R. Spencer

Partial Translation of MDP, 14, no. 91 ob 2f. :
( CDLI: P112930)

"The [lord] has grown in a pure place like the ĝiškin-tree (ĝiš-kin2-gin7),
Enki has grown in a pure place like the ĝiškin-tree,
His flood fills the earth with abundance,
His place of walking is its shade which
like the appearance of lapis lazuli,
stretches across the midst of the sea,
Like the lord grown in a pure place like the ĝiškin-tree,
Like Enki grown in a pure place like the ĝiškin-tree."


Graham Cunningham in his 1997 work on Early Mesopotamian Incantations, relays that "This tree remains unidentified. It also appears to have been written giš-gán and giš-gùn...although only ĝiš-kín is lexically attested: 'ĝiš-kín = kiš-ka-nu-ú' (MSL 5 p92 6).
One of the functions of early incantations listed by Cunningham is "Praise of Divine Purifiers." Objects understood as divine purifiers can in most cases be shown to have been present in the temple, they are inherently pure and transfer that purity, they function as mediators between divine domains (Heaven/Underworld) and the Temporal world. (p.27) The ultimate goal of this incantation (although necessary lines have not been restored) was most likely Exorcistic, that is an afflicted patient suffering from the influence of this or that sickness demon, would have been eased by the ritual of which the ĝiškin-tree (seen praised in the surviving lines above) was a part of.
So far as attestations of this divine purifier in temples, the author provides two examples 1: In a list of rations to be distributed to temple personnel at the Neo-Sumerian temple of Inanna at Nippur, there occurs the line "the door-keeper of flesh coming out and of the house of the ĝiš-kín tree" (6N-t190+ v 13). And 2: An Old Babylonian hymn to Nanna's temple at Ur states "in this place the majestic ĝiš-kín flourishes for you." (Ur Temple Hymn 13).

Examples from the literature (ETCSL)

-ETCSL text t.1.1.1 Enki and Ninhursaga
In l.227 Enlil promises to erect in his city two ĝiškin-tree's (rendered birch(?)) as a reward for the fox should the latter bring back Ninhursaga.

ETCSL text t.2.1.7 The Buiilding of Ningirsu's temple
In l.587 its said the temple will raise "like the ĝišgana tree over the abzu."

ETCSL text t.1.5.1 Nanna-Suen's journey to Nibru
in line 28/29 Nanna (I believe) praises his target destination. Etcsl have again rendered ĝiš-kin2 as 'birch'
28-36. "My Nibru, where black birch trees grow in a good place, my sanctuary Nibru, where white birch trees grow in a pure place -- my Nibru's shrine is built in a good place. The sanctuary Nibru's name is a good name."



The Kishkanu of White Magic


Additionally, opposite page 1 of Jacobsen and Moran's "Toward the Image of Tammuz", there is presented an incantation from Assurbanipal's library, (the author figures the content however 'probably goes back at least to about 1700 B.C.") From what I know so far, It would seem the ĝiškin-tree was at all times associated with the abzu, in ritual it was a divine purifier connecting the temporal realm with that domain, thus its presence in any temple was a source of purity, and by extension, of divine favor.
Jacobsen describes the below incantation as "part of a magic ritual of healing in which the kishkanu was used, and for which it was consecrated by this recounting of its holy origin." Its interesting to ponder whether this 'recounting of its holy origin' may be just an aspect of praise, or if all of the ĝiškin-tree's which inhabited the various temples were originally native of Eridu. The below mention of 'grown forth' and 'dug out' might suggest that much. (The author titles this incantation ( "The Kishkanu of White Magic")


Translation:

"This dark kishkanu tree, grown forth in Eridu
in a holy place,
Was to behold as clear (blue) lapis lazuli
stretching out above the Deep.

Full of bounty are Enki's haunts in Eridu,
In his seat is the place of the portals
to the nether world,
On a couch in the bedroom of Nammu,
From his holy dwelling the shadows fall
as from a forest-inside no man may go with him,
Inside are the sun-god and Ama-ushumgal-ana,
between the mouths of the two rivers.

The gods Kahegal, Igihegal, and Kanabdu of Eridu *
Have dug out that kishkanu, have laid into it the spell of the Deep."


*Its explained these 3 figures are minor deities in the service of Enki.

[us4-he2-gal2]

A feature of the temple, attended by minor deities



I've noticed in a JNES article "The Eridu Lament" (1978), M. W. Green makes an interesting note touching on the Kishkanu tree. She discusses the main gate to the Temple at Eridu, and in particular the Basalt Lions believed to have flanked that gate in ancient times and based on the literary evidence, the gates may have been thought of as something of a "place of fate-determining" (Ur Recension 8), or as a "gate of guilt absolutiion" (Letter-prayer to Enki 49 [Hallo, JAOS 53 84])
The two minor deities mentioned in the above incantation that Jacobsen provided, Kaḫegal and Igiḫegal, would appear to be doorkeepers and Laḫama, they feature on the OB godlist and in the An:Anum. Among the interesting observations Green makes about the Eridu gates is a comment that touches directly on the use of the Kishkanu tree: "Two incantations also associate tress with the temple architrave and the Eridu guardian figures Kaḫegal and Igiḫegal: giš.tir-kù den-ki-ga é dingir-re-e-ne-ka giš-ḫé-du7 gál-la-me-eš : < . . . > ina E2 DINGIR ana ḫitte šaknū "they are the holy trees of Enki, placed at the architraves of the gods' temples" (van Dijk, Studien Falkenstein 255ff.:23ff.); dka-ḫé-gál digi-ḫé-gál dl[a-ḫa-ma eridu.ki-ga] giš-kín-bi šu im-ma-an-ti : Kaḫegal Igiḫegal laḫamū ša Eridu kiškanû šuāti ilqû "Kaḫegal and Igiḫegal, laḫama's of Eridu, took hold of the kiškanu-tree" (Utukki Lemnuti XII 88 [CT 16 pl.47: 199ff. and dupls.]). The doorway or gateway evidently incorporated kiškanu-trees, the tree sacred to Eridu, into its architectural structure. It might have been designed in imitation of the spreading foliage of a kiškanu-tree, or kiškanu-trees might have been planted at the sides of the doorway."

For further insight into the tree and its symbolism in relation to Eridu, Green refers the reader to her own 1975 work 'Eridu in Sumerian Literature' (800+ pages, wish I had a copy available.)

[us4-he2-gal2]

Another Kishkanu incantation

Reading over the pdf for CT 16, I notice plates 41-49 deal with an a large incantation centering around the kiškanu-tree (mentioned above.) Budge states this incantation is "one of a series of ordinary exorcisms" a portion of which had been already published in "Cuneiform Inscriptions of Western Asia Vol. IV."

[madness]

The kiškanu-tree incantation as it appears in the latest publication of the series, Markham J. Geller's Evil Demons: Canonical Utukkū Lemnūtu Incantations. State Archives of Assyria Cuneiform Texts 5.

Tablets 13-15

95 A black kiškanu-tree grew in Eridu, created in a pure place,
96 the appearance of which is pure lapis which extends into* the Apsû.
97 Ea's activities in Eridu are full of abundance,
98 his dwelling is right on the Netherworld,
99 and his sanctuary is Nammu's couch.
100 In a pure temple, which is like a forest with its extended shadows, (where) no one shall enter its midst,
101 Šamaš and Tammuz are inside.
102 Between the two mouths of the rivers, Kahegal, Igihegal, and Lahmu-abzu of Eridu
103 took that kiškanu-tree, cast the spell of the Apsû, and placed it on the distraught patient's head.
104 As for the man, son of his god, may the benevolent spirit and good luck be constantly at his side.
105 May the Muzzler and Crippler - whose face is not known by heart
106 although he keeps roaming about in the house - be denied access.
107 Let whatever evil-doer stand aside,
108 let the royal sister Bēlet-ṣēri detain him en route,
109 let the great wise judge, holy Ištar, exclude him from the house.
110 Evil Utukku, Alû, ghost, Sheriff-demon, god, and Bailiff-demon,
111 be adjured by heaven, be adjured by earth.
112 As for that man, son of his god, may the evil Utukku seizing him stand aside.
113 May the benevolent spirit be present at his head,
114 may the good luck be present at his side,
115 may his (personal) god be present during his prayers.
116 May Ea be praised,
117 may the victim continually praise Ea and Namma.
118 May Ea's instruction become apparent,
119 may Damgalnunna put things right.
120 It is up to you, Marduk, foremost son of the Apsû, to act kindly and favourably.

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121 Incantation for putting black kiškanu-wood on the patient's head.

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*Sumerian: 'from.'

[madness]

I've noticed in a JNES article "The Eridu Lament" (1978)

That article is JCS 30 no. 3, not JNES.

[us4-he2-gal2]

Reviewing:

The Dictionary of Assyrian Botany

kiškanû

Continuing my perusal of Campbell-Thompson's 1949 A Dictionary of Assyrian Botany (see the Assyrian Botany thread), I am today considering what this author can say on the kiškanû tree. In regards to this, we have noted above that the tree, in Sumerian the ĝiškin-tree, was at all times associated with the abzu and in ritual it was a divine purifier connecting the temporal realm with that domain, thus its presence in any temple was a source of purity, and by extension, of divine favor. It was the sacred tree of Eridu and according to van Dijk and Falkenstein "they are the holy trees of Enki, placed at the architraves of the gods' temples". Unfortunately, no one has yet been able to define what species of tree exactly this fascinating item really was! And so it remains today I`m afaid.

Turning to the dictionary I have here I must state again that Thompson`s work is now dated and we have on the botany thread above already found problems with it. So all this information is presented as is, and we know ahead of time that the kiškanû has not been solidly identified (as scholars today continue to wonder over it.)




Campbell-Thompson re-examines the kiškanû/

Acacia? [example of an Acacia tree,]

this one from Israel.

He had earlier identified it with the astragalus, and in beginning of this new consideration he first admits to that mistake - such a tree could never grow in the marshy areas around Eridu it seems. Thompson next examines the kiškanu-tree incantation which Madness has posted above (see reply 3). In particular, the lines "and his sanctuary is Nammu's couch" and "In a pure temple, which is like a forest with its extended shadows, (where) no one shall enter its midst" are considered by the author. These lines lead him to state: "it is a tree growing in the waterside in the tidal districts of S.Babylonia at Eridu. Nowadays nothing in the nature of a tree grows at Eridu, since the canals have long since ceased to exist, but it is not unreasonable to say that Basrah admirably represents Eridu topically today, and that the tidal canals there are thickly fringed with palms, with Ceratonia (^isḫarubu), and acacias... the question is whether the kiškanû can represent can represent the Acacia."

Unfortunately, there are hundreds of species of Acacia, and none are proposed in any definitive manner in this entry. We can only suspect that which variant of Acacia grows in Basrah may be our kiškanû tree - Campbell notes that there are different types of kiškanû, black, white, red, two-colored, yellow and black wood - in addition the Acacia has many different variants which may account for these distinctions. He concludes "..it is difficult to find a more suitable equivalence, for, having regard to locality, the colours of the tree, and the profusion of Acacia in S. Babylonia, the number of possibilities is very limited."

And thats all we have at moment unfortunately.

[us4-he2-gal2]

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