← Home
The Descent of the Goddess Ishtar into the Lower World · 1 of 3 · tr. E.A. Speiser / M. Jastrow

Section 1a

Return to Ancient Near East index Return to Main Index DESCENT OF THE GODDESS ISHTAR INTO THE LOWER WORLD [From The Civilization of Babylonia and Assyria, M. Jastrow, 1915] To the land of no return, the land of darkness, Ishtar, the daughter of Sin directed her thought, Directed her thought, Ishtar, the daughter of Sin, To the house of shadows, the dwelling, of Irkalla, To the house without exit for him who enters therein, To the road, whence there is no turning, To the house without light for him who enters therein, The place where dust is their nourishment, clay their food.' They have no light, in darkness they dwell. Clothed like birds, with wings as garments, Over door and bolt, dust has gathered. Ishtar on arriving at the gate of the land of no return, To the gatekeeper thus addressed herself: "Gatekeeper, ho, open thy gate! Open thy gate that I may enter! If thou openest not the gate to let me enter, I will break the door, I will wrench the lock, I will smash the door-posts, I will force the doors. I will bring up the dead to eat the living. And the dead will outnumber the living." The gatekeeper opened his mouth and spoke, Spoke to the lady Ishtar: "Desist, O lady, do not destroy it. I will go and announce thy name to my queen Ereshkigal." The gatekeeper entered and spoke to Ereshkigal: "Ho! here is thy sister, Ishtar ... Hostility of the great powers ... When Ereshkigal heard this, As when one hews down a tamarisk she trembled, As when one cuts a reed, she shook: "What has moved her heart [seat of the intellect] what has stirred her liver [seat of the emotions]? Ho there, does this one wish to dwell with me? To eat clay as food, to drink dust as wine? I weep for the men who have left their wives. I weep for the wives torn from the embrace of their husbands; For the little ones cut off before their time. Go, gatekeeper, open thy gate for her, Deal with her according to the ancient decree." The gatekeeper went and opened his gate to her: Enter, O lady, let Cuthah greet thee. Let the palace of the land of no return rejoice at thy presence! He bade her enter the first gate, which he opened wide, and took the large crown off her head: "Why, O gatekeeper, dost thou remove the large crown off my head?" "Enter, O lady, such are the decrees of Ereshkigal." The second gate he bade her enter, opening it wide, and removed her earrings: "Why, O gatekeeper, dost thou remove my earrings?" "Enter, O lady, for such are the decrees of Ereshkigal." The third gate he bade her enter, opened it wide, and removed her necklace: "Why, O gatekeeper, dost thou remove my necklace? " "Enter, O lady, for such are the decrees of Ereshkigal." The fourth gate he bade her enter, opened it wide, and removed the ornaments of her breast: "Why, O gatekeeper, dost thou remove the ornaments of my breast? " "Enter, O lady, for such are the decrees of Ereshkigal." The fifth gate he bade her enter, opened it wide, and removed the girdle of her body studded with birthstones.
Themes
Anthropomorphismtheology

Attributing human characteristics, emotions, or form to the divine; embodied divine imagery.

The goddess directs thought and wears garments, while the gatekeeper speaks with a mouth, attributing human characteristics to divine entities.

All passages →
Cosmic Dualismtheology

Ontological opposition between two primal principles (light/darkness, truth/lie, spirit/matter) as the fundamental structure of reality.

The text establishes a sharp ontological boundary between the land of the living and the land of no return characterized by darkness and death.

All passages →
Divine Providencetheology

Pronoia — the doctrine that the divine actively orders the unfolding of the cosmos and human affairs toward intelligible ends, against pure chance or blind necessity.

The actions are governed by an 'ancient decree,' suggesting a pre-ordained divine order regulating the cosmos and underworld.

All passages →
Living Godtheology

The divine conceived as active, present, and dynamic—not an abstract principle but a personal responsive reality.

Ishtar acts with personal will, speech, and threat, demonstrating a dynamic divine presence rather than an abstract principle.

All passages →
Psychopomp Journeycosmology

Guided passage of the soul through afterlife realms.

The narrative follows a guided passage through the gates of the afterlife realm.

All passages →
Ritual Puritypraxis

The maintenance of a state of cleanliness—physical, moral, or spiritual—required for encounter with the divine.

Entry into the underworld requires the ritual removal of ornaments at each gate.

All passages →
Sacred Namestheology

Divine names or formulas that carry ontological power, used in prayer, liturgy, or magical practice.

The gatekeeper is instructed to 'announce thy name' to the queen, indicating the ontological power or necessity of divine identity in this realm.

All passages →
Funerary Navigationpraxis

Texts and rituals guiding the soul through death.

[auto] The passage describes the geography and entry requirements of the underworld (Irkalla), serving as a map for the afterlife realm.

All passages →
Related passages · 3 parallels
jewish_mysticism|The Book of Enoch (1 Enoch, Charles translation)|Chapter LX (part 1)
LX. Book of Noah--a Fragment . p. 76 Quaking of Heaven: Behemoth and Leviathan: the Elements . CHAPTER LX. 1. In the year five hundred, in the seventh month, on the fourteenth day of the month in the life of †Enoch†. In that Parable…”
Both passages describe a descent into a dark, otherworldly realm and involve divine figures encountering gatekeepers and undergoing trials. They share themes of divine judgment and the mysteries of the afterlife.
mandaean|Gnostic John the Baptizer — The Story of the Breach with Judaism|Section 1
p. 62 MIRYAI IS EXPELLED FROM JEWRY (§ 34). In the Name of Great Life, may hallowed Light be glorified. MIRYAI am I, of the Kings of Babel 1 a daughter, a daughter of Jerasalem's mighty rulers. They have given me birth; the priests broug…”
Both passages describe a journey into a dark, mysterious realm and involve a female figure who challenges authority and confronts the decrees of a higher power. The themes of descent, confrontation, and transformation are central to both narratives.
renaissance_hermeticism|The Heroic Enthusiasts, Part II (Gli Eroici Furori)|Fifth Dialoguea
. Interlocutors : Laodomia. Giulia. Lao. Some other time, oh my sister, thou wilt hear what happened to those nine blind men, who were at first nine most beautiful and amorous youths, who being so inspired by the loveliness of your face…”
Both passages describe a journey to a mystical or otherworldly realm, involving a descent and encounter with divine figures. They share themes of transformation and the seeking of wisdom or resolution through interaction with the divine.