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Zu as a lion-headed eagle, ca. 2550–2500 BC, Louvre
The parallels in the imageries produced in Sumer of Anzu, the eagle with śyena-amśu (soma) of Rigveda are striking indeed and should provide a pause into an understanding of the bronze-age recorded in the many metaphors and hieroglyphs (such as the overflowing vase of Gudea, discussed in http://bharatkalyan97.
The parallels of metaphors/imageries are so vivid that a relationships between the people who narrated the exploits of heroes of Sumer and the exploits of Indra narrated in the Rigveda have to be deep indeed and cannot be explained away as mere coincidences.
Anzu stole the tablet of destinies. Śyena of Rigveda brought the amśu (soma) from the heavens. Anzu is derived from An "heaven" and Zu "to know", in Sumerian language.
See: http://bharatkalyan97.
French scholar, Prof. Pinault identifies amśu of Rigveda with anzu of Tocharian. In Tocharian it means 'iron'. Tocharin language as an Indo-European language has revealed a word anzu in Tocharian which meant 'iron'. It is likely that this is the word used for soma in Rigveda. The imagery of an eagle stealing soma also occurs in ancient Indian texts. There is a hymn to śyena in Atharvaveda (7.41).
A synonym of soma is amśu. śyena, the hawk has brought the soma from the heaven.
श्येन आसां अदितिः कक्ष्यो मदों विज्वारस्य याजतस्य मायिनः
सं अन्यं अन्यं अर्थयन्थ्येतवे विदुर्विष्आणं परिपानं RV 5.44.11
5.044.11 Swift is the excessive and girth-distending inebriation of Viśvavārā, Yajata and Māyin; (by partaking) of these (juices) they urge one another to drink; they find the copious draught the prompt giver of intoxication. [Swift is...inebriation: śyena āsām aditih kakṣyo madah: śyena = śīghra, quick; aditi = atisamṛddhah; āsām = of these, Soma juices; mada = intoxication, is the devata_ of the verse].
उत स्मास्य द्रवतस्तुरण्यतः पर्णं न वेरनु वाति प्रगर्धिनः श्येनस्येव ध्रजतो अङ्कसम्परि दधिक्राव्णः सहोर्जा तरित्रतः RV 4.40.3
4.40.03 And after him who is quick-going, hastening, eager (to arrive at his gold, men) follow (as other birds pursue) the flight of a swift (bird) striving together to keep up by the side of Dadhikrāvaṇ the transporter (of others) as swift as a hawk. [Yajus. 9.15; after him who is: asya dravatas turaṇyatah parṇam nādādhāram urah pradeśam vā of Dadhikrāvaṇ, together with strength, or for the sake of strength together, enabling to cross; an:kasam pari = a horse's trappings, the cloth, tail, vastracamarādikam, over all his body, which fly open as the horse gallops, like the wings of a bird, the horse has the speed of a hawk].
Vāmadevagautama sings the following rca-s for śyena:
प्र सु श विभ्यो मरुतो विरस्तु प्र श्येनः श्येनेभ्य आशुपत्वा अचक्रया यात स्वधया सुपर्णो हव्यं भरन्मनवे देवजुष्टं (RV 4.26.4)
4.26.4 May this bird, Maruts, be pre-eminent over (other) hawks, since with a wheelless car the swift-winged bore the Soma, accepted by the gods, to Manu. [With a wheelless car: acakrayā vadhayā = cakrarahitena rathena, with a car without wheels; the text has havyam, this is a metonymy for the Soma, which is said to have been brought from heaven by the gāyatrī, in the form of a hawk; by the hawk, we are to understand the supreme spirit, parabrahma].
Alternative: Before you measure this falcon, O Maruts, supreme is this swift-winged Shyena, strongly self-possessed with no one to bear him, That One brought to Manu the wholesome offerings.Explanation: It is impossible to measure the comprehensive energy existing in That One, who as swift-moving falcon envelops and pervades far distant places. In earlier days Manu, who was effulgent with Bliss, the essence of That One, was provided with wholesome offerings. Seer seems to suggest that even as Manu earlier, with whom he has established companionship, he too now should be the beneficiary of the choice offerings.
भरद्यदि विरतो वेविजानः पथोरुणा मनोजवा असर्जि तूयं ययौ मधुना सोम्येनोत श्रवो विविदे श्येनो RV 4.26.5
4.26.5 When the bird, intimidating (its guardians), carried off from hence (the Soma) it was at large; (flying) swift as thought along the vast path (of the firmament), it went rapidly with the sweet Soma, and the hawks thence acquired the celebrity in this world.
Alternative: When the bird brought in rapid movements and sent the swift thoughts on widespread Path, the same were returned with sweetness of Bliss, the Falcon in that process attaining brilliance. Explanation: Bird is the energy that elevates the thought fastest moving in universe, with swiftness of a falcon, unless it is with difficulty restrained. The thoughts imbibe the bliss of That One, the falcon, in that process shining with resplendence.
ऋजीपी श्येनो ददमानो अम्शुम्परावतः शकुनो मन्द्रं मदं सोमं भरद्दादृहाणो देवावान्दिवो अमुश्मा दुद्दरादआदाय RV 4.26.6
4.26.6 The straight-flying hawk, conveying the Soma from afar; the bird, attended by the gods, brought, resolute of purpose, the adorable exhilarating Soma, having taken it from that lofty heaven.
Alternative: Climbing above holding the thought and the bird bringing the draught that gladdens, the Falcon spreads upward. Comrade of the luminous beings clutching Soma which the birds had brought it rises to the loftiest heavens.
Explanation: Noble thoughts elevate the soul upward and ignoble ones relegate it downward. As the thoughts become energetic with bliss brought by birds from the heavens, the falcon takes elevates them thus enriched with the Bliss of Beatitude, the loftiest of heavens.
आदाय श्येनो अभारत्सोमं सहस्रं सवा अयुतं च साकं अत्रा पुरन्धिरजहाद अरातीर मदे सोमस्य मूरा अमूरः RV 4.26.7
4.26.7 Having taken it, the hawk brought the Soma with him to a thousand and ten thousand sacrifices, and this being provided, the performer of many (great) deeds, the unbewildered (Indra) destroyed, in the exhilaration of the Soma, (his) bewildered foes.
Alternative: Providing Soma bearing thousand libations, yes, ten thousand libations Shyena the falcon bringing it from above offers it down here on earth. Therein, the courageous ones leave all the malignant ones behind, the wise with wild ecstasy, leaving the unwise far behind.Explanation: That One, the falcon brings luminous libations from above and offers them here down below to those who deserve. The enlightened bold ones leave the malignant ones far behind, wise becomes wild with abundance and the timid sinking in scarcity. [Source for the alternative renderings of 4.26.4 to 7: http://nageshsonde.com/
Vāmadevagautama continues the prayer to śyena in the next Sūkta:
गर्भे नु सन्नन्वेषां अवेदं अहं देवानां जनिमानि विश्वा शतं मा पूर आयासीराराक्षन्नध श्येनो जवसा निरदीयं RV 4.27.1
4.27.1 Being still in the germ, I have known all the births of these divinities in their order; a hundred bodies of metal confined me, but as a hawk I came forth with speed. [i.e., until the sage comprehended the differences between the body and soul, and learned that soul was unconfined, he was subject to repeated births; but in this stage he acquired divine knowledge, and burst through the bonds with the force and celerity of a hawk from its nest; Vāmadevaśyena rūpam āsthāya garbhād yogena nihsṛtah = Vāmadeva, having assumed the form of a hawk, came forth from the womb by the power of Yoga (Nītimañjari)].
न घा स मां अप जोषं जभाराभीं आस त्वक्षसा वीर्येण ईर्मा पुरंधिरआजहादरातीरुत वाता अतरच्छू शुवानः RV 4.27.2
4.27.2 That embryo did not beguile me into satisfaction, but by the keen energy (of divine wisdom), I triumphed over it; the impeller of all, the sustainer of many, abandoned the foes (of knowledge), and, expanding, passed beyond the winds (of worldly troubles). [The impeller of all: the paramātmā, or supreme spirit; beyond the winds: the vital airs, or life, the cause of worldly existence, which is pain].
अव यच्छ्येनो अस्वनीदध द्योर्वि यद् यदि वात ऊहुः पुरन्धिं सुजद्यदस्मा अव हा क्षिपज्ज्यां कुशानुरस्ता मनसा भरण्यन् RV 4.27.3
4.27.3 When the hawk screamed (with exultation) on his descent from heaven, and (the guardians of the Soma) perceived that the Soma was (carried away) by it then, the archer of Kṛśānu, pursuing with the speed of thought, and stringing his bow, let fly an arrow against it. [Note: śankha Kṛśānu is a conch-shell cutter.]
ऋजिप्य ईं इन्द्रावतो न भुज्युम श्येनो जभार बृहतो अधि ष्णोः अन्तः पतत्पतत्र्यस्य पर्णं अध यामनि प्रसितस्य तद्वेः RV 4.27.4
4.27.4 The straight-flying hawk carried off the Soma from above the vast heaven, as (the Aśvins carried off) Bhujyu from the region of Indra, and a falling feather from the middle of the bird dropped from him wounded in the conflict. [antah parṇam tan madhye sthitam; one nail of the left foot and the shaft was broken by the collision, the fragments of the nail became the quills of the fretful porcupine, those of the arrow, water-snakes, flying foxes, and worms].
अध श्वेतं कलशं गोभिरं आपिप्यानं मघवा शुक्रमन्धः अध्वर्युभिः प्रयातं मध्वो अग्रम इन्द्रो मदाय प्रत्पिबध्यै शूरो मदाय प्रति धत्पिबध्यै RV 4.27.5
4.027.05 Now may Maghavan accept the pure nutritious (sacrificial) food in a white pitcher, mixed with milk and curds, offered by the priests; the upper part of the sweet (beverage) to drink for his exhilaration; may the hero accept (it) to drink for (his) exhilaration.
आवर्त्या शुन आन्त्राणि पेचे न देवेषु विविदे मर्डितारं अपश्यं जायां अमहॆयमानां अधा मे श्येनो मध्वाजभरि RV 4.18.13
4.18.13 In extreme destitution I have cooked the entrails of a dog; I have not found a comforter among the gods; I have beheld my wife disrsepected; then the falcon, (Indra), has brought to me sweet water. [In extreme destitutuin: So Manu has, Vāmadeva, who well knew right and wrong, was by no means rendered impure, though desirous when oppressed with hunger, of eating the flesh of dogs for the preservation of his life; icchan attum, wishing to eat; the text has śuno āntrāṇi pece, I cooked the entrails of a dog; the falcon: i.e., as swift as a hawk, śyena vat śīghragāmīndrah]. [Sūkta 18: Ṛṣi vāmadeva, while yet in the womb, was reluctant to be born and chose to come into the world through his mother's side; aware of his purpose, the mother prayed to Aditi, who thereupon came, with her son Indra, to expostulate with the Ṛṣi; this is the subject of the Sūkta].
The Sūkta's of Ṛṣi vāmadeva are brilliant evocations of the deeds of Indra, the thunder-bolt wielder and repeatedly evoke the memories enshrined in the Sumerian relief sculptures.
Marduk, sun god of Babylon, with his thunderbolts pursues Anzu after Anzu stole the Tablets of Destiny.
Marduk is a remembered memory of Indra. Anzu, the eagle is the remembered protector,śyena, the hawk, who brought amśu (anzu) from the heavens to the people working with fire-altars in yajña-s.
नवं नु स्तोमं अग्नये दिवः श्येनाय जीजनं वस्वः क विद वनाति नः RV 7.15.4
7.15.4 May Agni, to whom as to a (swift) hawk in heaven, I address this new hymn, bestow upon us ample wealth. Alternative: 1 have begotten this new hymn for Agni, falcon of the Sky: will he not give us of his wealth? (Griffith trans.)(Note: "As mediator between the realms of men and of the gods, the characteristics of flight are often Agni's. As divine eagle or falcon (śyena) he is depicted in the Agnicayana (Yajur Veda), the ritual construction of a 10,800 brick fire-altar in the form of a flying bird. The iron fort with a hundred walls in stanza 14 below perhaps recalls the eagle's soma-theft in Rig Veda, IV, 26 and 27."
[quote]Zu, also known as Anzu and Imdugud, in Sumerian, (from An "heaven" and Zu "to know", in the Sumerian language) is a lesser divinity of Akkadian mythology, and the son of the bird goddess Siris. He was conceived by the pure waters of the Apsu and the wide Earth.[1] Both Zu and Siris are seen as massive birds who can breathe fire and water, although Zu is alternately seen as a lion-headed eagle (cf: The Griffin). Zu as a lion-headed eagle, ca. 2550–2500 BC, Louvre Anzu was a servant of the chief sky god Enlil, guard of the throne in Enlil's sanctuary, (possibly previously a symbol of Anu), from whom Anzu stole the Tablet of Destinies, so hoping to determine the fate of all things. In one version of the legend, the gods sent Lugalbanda to retrieve the tablets, who in turn, killed Anzu. In another, Ea and Belet-Ili conceived Ninurta for the purpose of retrieving the tablets. In a third legend, found in The Hymn of Ashurbanipal, Marduk is said to have killed Anzu. [unquote]https://en.wikipedia.
[quote] In Mesopotamian mythology, the Tablet of Destinies - Dup Shimati in Sumerian - (not, as frequently misquoted in general works, the 'Tablets of Destinies') was envisaged as a clay tablet inscribed with cuneiform writing, also impressed with cylinder seals, which, as a permanent legal document, conferred upon the god Enlil his supreme authority as ruler of the universe. In the Sumerian poem 'Ninurta and the Turtle' it is the god Enki, rather than Enlil, who holds the tablet. Both this poem and the Akkadian Anzû poem share concern of the theft of the tablet by the bird Imdugud (Sumerian) or Anzû (Akkadian). Supposedly, whoever possessed the tablet ruled the universe.In the Babylonian Enuma Elish, Tiamat bestows this tablet on Qingu (in some instances spelled "Kingu") and gives him command of her army. Marduk, the chosen champion of the gods, then fights and destroys Tiamat and her army. Marduk reclaims the Tablet of Destinies for himself, thereby strengthening his rule among the gods.The tablet can be compared with the concept of the Me, divine decrees.
[unquote] https://en.
[unquote] https://en.
Sennacherib and the Tablet of Destinies
Author(s): A. R. George
Source: Iraq, Vol. 48 (1986), pp. 133-146
Published by: British Institute for the Study of Iraq
Stable URL: http://www.jstor.org/stable/