# Tashmetum

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Mesopotamian goddess

Tashmetum Protective intercessory goddess Major cult center Assur, Babylon, Borsippa, Kalhu Genealogy Parents Urash (father) Spouse Nabu

**Tashmetum** (𒀭𒌨𒈨𒌈, *[d](/source/Dingir)taš-me-tum*, **Tašmētum**[1]) was a [Mesopotamian goddess](/source/Mesopotamian_goddess). Her character is poorly understood, and she is best attested as the spouse of [Nabu](/source/Nabu), though they only came to be associated with each other in the eighteenth century BCE. She was worshiped in [Assyria](/source/Assyria) as early as in the nineteenth century BCE, and reached [Babylonia](/source/Babylonia) in the [Old Babylonian period](/source/Old_Babylonian_period). Sources from the first millennium BCE indicate she was venerated alongside Nabu in cities such as [Borsippa](/source/Borsippa) and [Kalhu](/source/Kalhu).

## Name

The [theonym](/source/Theonym) Tashmetum has [Akkadian](/source/Akkadian_language) origin.[2] It is derived from the [root](/source/Root_(linguistics)) *šemû*, "to hear".[3] The translations "hearing" and "reconciliation" have been suggested, though neither is certain, as the term is not attested as an abstract noun, only as a theonym and personal name.[4] Zachary Rubin proposes translating it as "she hears" instead.[5] Franscesco Pomponio suggested the alternate translation "intelligence", relying on the association between Tashmetum and [Nabu](/source/Nabu),[6] but no evidence for the term *tašmētum* ever being assigned such a meaning exists.[7]

A secondary [Sumerian](/source/Sumerian_language) name of Tashmetum, Ningutešasiga, first appears in bilingual texts from the [Middle Babylonian period](/source/Middle_Babylonian_period), where it corresponds to her Akkadian title *bēlet tešmê u salīme*, "lady of listening and peace".[3] It might have originally developed as an ancient scholarly justification for [folk etymologies](/source/Folk_etymologies) of her name.[8] In an inscription from [Sippar](/source/Sippar) she is referred to as Ninsiga (*[d](/source/Dingir)nin-sig-ga*), "good lady", though elsewhere this name belongs to a deity from the entourage of [Ninisina](/source/Ninisina) instead.[9] A further possible alternate name or title of Tashmetum, Emagar-qabûša, "her speech showed favor", appears in a *lipšur* litany, though it might alternatively be interpreted as an otherwise unattested attendant deity in her service.[10]

## Character

Tashmetum's character is poorly known.[11] A prayer from the reign of [Tukulti-Ninurta I](/source/Tukulti-Ninurta_I) (tablet KAR 128) refers to her as the "*[lamassu](/source/Lamassu)* of the land", in this context a designation of a minor protective deity.[12] She is also attested in an intercessory role, though this was a standard function of all goddesses regarded as spouses of major gods in [Mesopotamian religion](/source/Mesopotamian_religion).[13]

Zachary Rubin proposes that Tashmetum originated as a deified ancestor, similarly to deities such as [Yakrub-El](/source/Yakrub-El), [Itūr-Mēr](/source/It%C5%ABr-M%C4%93r) or [Ikšudum](/source/Ik%C5%A1udum).[7] He points out that *tàš-má-tum* and *tá-áš-má-tum*, which might be [hypocoristic](/source/Hypocoristic) forms of common names combining the word *tašme* (in this context: "listens to prayers") and a theonym, already appear as ordinary personal names in sources from the [Old Akkadian](/source/Akkadian_Empire) and [Ur III](/source/Ur_III) periods, for example in texts from the temple of [Sin](/source/Sin_(mythology)) in [Tutub](/source/Tutub).[14] However, he stresses that there is no evidence that Tashmetum and other similar deities were imagined as a deified human within their historical cults.[8] He concludes that even if they originated as real or imagined ancestors, they were eventually re-imagined as fully divine.[5]

The iconography of Tashmetum is unknown.[15]

## Associations with other deities

Tashmetum was regarded as the spouse of [Nabu](/source/Nabu), as already attested in sources from the [Old Babylonian period](/source/Old_Babylonian_period).[16] Zachary Rubin argues they first came to be associated with each other in the eighteenth century BCE,[2] possibly due to the respective meanings of their names, with Nabu's derived from *nabû*, "to call", and Tashmetum's from *šemû*, "to hear".[13] The oldest source attesting they were associated with each other is a copy of the [Weidner god list](/source/Weidner_god_list) from [Tell Taban](/source/Tell_Taban) dated to the late eighteenth century BCE.[17]

As Nabu's wife, Tashmetum came to be referred to as the daughter-in-law of [Marduk](/source/Marduk), once Nabu started to be viewed as Marduk's son.[16] However, she was already associated with Marduk independently from Nabu, as evidenced for example by her incorporation into his circle in Old Babylonian [Sippar](/source/Sippar).[18] She might have been viewed either as his courtier or courtesan, prior to the development of her standard role as a spouse of Nabu.[10] It is possible that she initially fulfilled a similar role in the court of [Ashur](/source/Ashur_(god)) or [Ištar-Aššurītu](/source/Epithets_of_Inanna#Geographical_epithets) in [Assur](/source/Assur).[5]

No references to any deities as children of Tashmetum are known.[1]

[Urash](/source/Urash_(god)), the tutelary god of [Dilbat](/source/Dilbat), could be regarded as the father of Tashmetum.[19] Anne Löhnert argues that while the evidence is limited to sources from the first millennium BCE, they reflect an older tradition in which she was a member of the circle of this god.[1] Zachary Rubin points out that Tashmetum does not appear in many [theophoric names](/source/Theophoric_name) from Dilbat, and concludes that the connection between her and Urash might have only developed during the reign of [Samsu-iluna](/source/Samsu-iluna) (c. 1749–1712 BC) or later.[19] He suggests that the association of [Babylon](/source/Babylon)'s Urash gate with ceremonies focused on Nabu might indicate that it was perceived as Tashmetum's [dowry](/source/Dowry).[20] No sources directly refer to Urash as the father-in-law of Nabu, but this might be explained by Urash's minor position in the [Mesopotamian pantheon](/source/Mesopotamian_pantheon).[19]

By the end of the [Kassite period](/source/Kassite_period), Tashmetum came to be associated with [Nanaya](/source/Nanaya) through an extension of the connection between this goddess and Nabu.[21] They appear as a triad in an inscription on a *[kudurru](/source/Kudurru)* from the reign of [Marduk-apla-iddina I](/source/Marduk-apla-iddina_I) (1171-1159 BCE), which refers to them as the "lords of judgment and decision" (EN.MEŠ *šip-ṭi u* EŠ.BAR).[22] In [Borsippa](/source/Borsippa) Tashmetum was regarded as Nabu’s official spouse, while Nanaya was apparently his mistress.[23] As a result of this connection, both of them could be referred to as the "queen of Borsippa".[24] However, [Paul-Alain Beaulieu](/source/Paul-Alain_Beaulieu) concludes that while a degree of [syncretism](/source/Syncretism) did occur between them,[16] they were not fully conflated.[25] [Joan Goodnick Westenholz](/source/Joan_Goodnick_Westenholz) argued that sharing an epithet in this case might only reflect equal status in the pantheon, as opposed to syncretism.[24]

A late syncretic hymn to [Ishtar](/source/Ishtar) equates her with Tashmetum (as well as [Zarpanit](/source/Zarpanit), [Ereshkigal](/source/Ereshkigal), [Ninmah](/source/Ninmah), [Enlil](/source/Enlil) and [Ninlil](/source/Ninlil)).[26] However, Alison Acker Grueske and Takayoshi M. Oshima stress that she cannot be considered an Ishtar-like figure overall.[15]

In the [Hittite](/source/Hittite_language) text KUB 60.147 Tashmetum's name is used as a [logogram](/source/Logogram) to designate an unidentified deity worshiped in Ištaḫara,[27] a northern province of the [Hittite Empire](/source/Hittite_Empire) located in the proximity of the plain of [Merzifon](/source/Merzifon).[28]

## Worship

According to [Joan Goodnick Westenholz](/source/Joan_Goodnick_Westenholz) Tashmetum originated in [Assyria](/source/Assyria) in the [Old Assyrian period](/source/Old_Assyrian_period).[29] She was already worshiped in this area in the nineteenth century BCE, as evidenced by references to her enshrinement in the [cellas](/source/Cella) of [Ashur](/source/Ashur_(god)) and [Ištar-Aššurītu](/source/Epithets_of_Inanna#Geographical_epithets) and to personal devotion to her among Assyrians.[30] A letter found in [Kanesh](/source/Kanesh) mentions a votive gift offered to her by the trader Pūšu-kēn,[31] though there is no evidence she was his family's tutelary deity mentioned in other letters.[32] In the same text corpus the [theophoric names](/source/Theophoric_name) Ikun-pî-Tašmētim and Šāt-Tašmētim have been identified.[30]

In the [Old Babylonian period](/source/Old_Babylonian_period) the worship of Tashmetum spread to the north of [Babylonia](/source/Babylonia), as evidenced by sources from [Sippar](/source/Sippar), [Borsippa](/source/Borsippa) and [Dilbat](/source/Dilbat).[29] Zachary Rubin notes that her absence from the Old Babylonian [Nippur](/source/Nippur) god list might support the assumption she was still relatively poorly known in the south in this period.[33]

Sources from the final years of the reign of [Hammurabi](/source/Hammurabi) indicate that at some point Tashmetum came to be enshrined in [Babylon](/source/Babylon).[18] In the forty first year of his reign, the king dedicated red gold and a precious stone to her,[34] possibly in hopes of warding off potential infirmity caused by his advanced age.[35] While no other royal inscriptions of the rulers from the [First Dynasty of Babylon](/source/First_Dynasty_of_Babylon) mention her, it is presumed she might have been enshrined in [Marduk](/source/Marduk)'s [temple](/source/%C3%89_(temple)) [Esagil](/source/Esagila) in this period, and by its end she was worshiped in Sippar as a member of the circle of Marduk and [Zarpanit](/source/Zarpanit).[18] A letter found in this city sent by the Assyrian Tarīša to her relatives includes a blessing by [Ishtar](/source/Ishtar) and Tashmetum, which might additionally indicate that by the Old Babylonian period she came to be seen as one of the tutelary deities of [Assur](/source/Assur).[36]

Tashmetum came to be seen as the main goddess of [Borsippa](/source/Borsippa) in the late second millennium BCE due to the exaltation of Nabu which occurred in the local pantheon.[16] However, she was eventually overshadowed by [Nanaya](/source/Nanaya) in this city.[24]

In Assyria in the first millennium BCE Tashmetum was worshiped in [Kalhu](/source/Kalhu), where she was venerated in the local temple of Nabu, as well as in [Nineveh](/source/Nineveh) and Assur.[37] She appears in a *[tākultu](/source/T%C4%81kultu)* ritual from the reign of [Ashurbanipal](/source/Ashurbanipal).[38] In other [Neo-Assyrian](/source/Neo-Assyrian_Empire) sources, she is often grouped with [Šērūa](/source/%C5%A0erua) and the poorly known goddess [Kippat-māti](/source/Kippat-m%C4%81ti) ("circumference of the earth"), presumably because all three of them were enshrined in the temple of Ashur in Assur.[36]

### Uncertain or disproved attestations

Anne Löhnert argues Tashmetum is attested for the first time in a text from the [Ur III period](/source/Ur_III_period), VAT 6563.[1] However, the dating of this tablet, which is now lost, is uncertain, and it might be younger, specifically [Old Babylonian](/source/Old_Babylonian_Empire).[39]

Tešmit-māti, a deity attested in offering lists from the [Sealand](/source/First_Sealand_dynasty), is unlikely to be related to Tashmetum, and might be either the deified wife of the local king [Gulkišar](/source/Gulki%C5%A1ar) or a member of the circle of [Shamash](/source/Shamash).[10]

The theonym [d](/source/Dingir)U*-te-eš-me-tu4* known from [Nuzi](/source/Nuzi) is sometimes interpreted as a variant of Tashmetum's name.[37] However, according to Zachary Rubin there is no evidence that this deity, who is only attested in the name of a gate of the town Zizza, is related to her, and it is possible her name should be translated as "Ishtar (dU) is the one who hears", which would instead indicate a connection with Ištar-tašmê, "Ishtar of hearing", worshiped in the north of Babylonia.[7]

While Tashmetum is not attested in [Neo-Babylonian](/source/Neo-Babylonian_Empire) sources from [Uruk](/source/Uruk), [Paul-Alain Beaulieu](/source/Paul-Alain_Beaulieu) argues she might have been introduced to the local pantheon as the spouse of Nabu.[40] In the past, attempts have been made to prove the theophoric name Ina-ṣilli-Uridimmu attested in a text from this site should be read as Ina-ṣilli-Tašmētum based on alternate sign values, but this proposal has been abandoned by the early 2000s, and it is now assumed it reflects the worship of deified [Uridimmu](/source/Uridimmu),[41] a mythical lion-like hybrid creature.[42]

## References

1. ^ [***a***](#cite_ref-FOOTNOTELöhnert2013473_1-0) [***b***](#cite_ref-FOOTNOTELöhnert2013473_1-1) [***c***](#cite_ref-FOOTNOTELöhnert2013473_1-2) [***d***](#cite_ref-FOOTNOTELöhnert2013473_1-3) [Löhnert 2013](#CITEREFLöhnert2013), p. 473.

1. ^ [***a***](#cite_ref-FOOTNOTERubin2024168_2-0) [***b***](#cite_ref-FOOTNOTERubin2024168_2-1) [Rubin 2024](#CITEREFRubin2024), p. 168.

1. ^ [***a***](#cite_ref-FOOTNOTERubin2024169_3-0) [***b***](#cite_ref-FOOTNOTERubin2024169_3-1) [Rubin 2024](#CITEREFRubin2024), p. 169.

1. **[^](#cite_ref-FOOTNOTERubin2024169–170_4-0)** [Rubin 2024](#CITEREFRubin2024), pp. 169–170.

1. ^ [***a***](#cite_ref-FOOTNOTERubin2024190_5-0) [***b***](#cite_ref-FOOTNOTERubin2024190_5-1) [***c***](#cite_ref-FOOTNOTERubin2024190_5-2) [Rubin 2024](#CITEREFRubin2024), p. 190.

1. **[^](#cite_ref-FOOTNOTEPomponio199821_6-0)** [Pomponio 1998](#CITEREFPomponio1998), p. 21.

1. ^ [***a***](#cite_ref-FOOTNOTERubin2024170_7-0) [***b***](#cite_ref-FOOTNOTERubin2024170_7-1) [***c***](#cite_ref-FOOTNOTERubin2024170_7-2) [Rubin 2024](#CITEREFRubin2024), p. 170.

1. ^ [***a***](#cite_ref-FOOTNOTERubin2024171_8-0) [***b***](#cite_ref-FOOTNOTERubin2024171_8-1) [Rubin 2024](#CITEREFRubin2024), p. 171.

1. **[^](#cite_ref-FOOTNOTECavigneauxKrebernik1998488_9-0)** [Cavigneaux & Krebernik 1998](#CITEREFCavigneauxKrebernik1998), p. 488.

1. ^ [***a***](#cite_ref-FOOTNOTERubin2024183_10-0) [***b***](#cite_ref-FOOTNOTERubin2024183_10-1) [***c***](#cite_ref-FOOTNOTERubin2024183_10-2) [Rubin 2024](#CITEREFRubin2024), p. 183.

1. **[^](#cite_ref-FOOTNOTEAsher-GreveWestenholz201392–93_11-0)** [Asher-Greve & Westenholz 2013](#CITEREFAsher-GreveWestenholz2013), pp. 92–93.

1. **[^](#cite_ref-FOOTNOTEBeaulieu2003137_12-0)** [Beaulieu 2003](#CITEREFBeaulieu2003), p. 137.

1. ^ [***a***](#cite_ref-FOOTNOTERubin2024184_13-0) [***b***](#cite_ref-FOOTNOTERubin2024184_13-1) [Rubin 2024](#CITEREFRubin2024), p. 184.

1. **[^](#cite_ref-FOOTNOTERubin2024173_14-0)** [Rubin 2024](#CITEREFRubin2024), p. 173.

1. ^ [***a***](#cite_ref-FOOTNOTEAcker_GrueskeOshima202159_15-0) [***b***](#cite_ref-FOOTNOTEAcker_GrueskeOshima202159_15-1) [Acker Grueske & Oshima 2021](#CITEREFAcker_GrueskeOshima2021), p. 59.

1. ^ [***a***](#cite_ref-FOOTNOTEBeaulieu2003186_16-0) [***b***](#cite_ref-FOOTNOTEBeaulieu2003186_16-1) [***c***](#cite_ref-FOOTNOTEBeaulieu2003186_16-2) [***d***](#cite_ref-FOOTNOTEBeaulieu2003186_16-3) [Beaulieu 2003](#CITEREFBeaulieu2003), p. 186.

1. **[^](#cite_ref-FOOTNOTERubin2024184–185_17-0)** [Rubin 2024](#CITEREFRubin2024), pp. 184–185.

1. ^ [***a***](#cite_ref-FOOTNOTERubin2024182_18-0) [***b***](#cite_ref-FOOTNOTERubin2024182_18-1) [***c***](#cite_ref-FOOTNOTERubin2024182_18-2) [Rubin 2024](#CITEREFRubin2024), p. 182.

1. ^ [***a***](#cite_ref-FOOTNOTERubin2024187_19-0) [***b***](#cite_ref-FOOTNOTERubin2024187_19-1) [***c***](#cite_ref-FOOTNOTERubin2024187_19-2) [Rubin 2024](#CITEREFRubin2024), p. 187.

1. **[^](#cite_ref-FOOTNOTERubin2024189_20-0)** [Rubin 2024](#CITEREFRubin2024), p. 189.

1. **[^](#cite_ref-FOOTNOTEBeaulieu2003185_21-0)** [Beaulieu 2003](#CITEREFBeaulieu2003), p. 185.

1. **[^](#cite_ref-FOOTNOTEBeaulieu2003185–186_22-0)** [Beaulieu 2003](#CITEREFBeaulieu2003), pp. 185–186.

1. **[^](#cite_ref-FOOTNOTEBeaulieu2003116_23-0)** [Beaulieu 2003](#CITEREFBeaulieu2003), p. 116.

1. ^ [***a***](#cite_ref-FOOTNOTEAsher-GreveWestenholz2013105_24-0) [***b***](#cite_ref-FOOTNOTEAsher-GreveWestenholz2013105_24-1) [***c***](#cite_ref-FOOTNOTEAsher-GreveWestenholz2013105_24-2) [Asher-Greve & Westenholz 2013](#CITEREFAsher-GreveWestenholz2013), p. 105.

1. **[^](#cite_ref-FOOTNOTEBeaulieu200377–78_25-0)** [Beaulieu 2003](#CITEREFBeaulieu2003), pp. 77–78.

1. **[^](#cite_ref-FOOTNOTEAsher-GreveWestenholz2013127_26-0)** [Asher-Greve & Westenholz 2013](#CITEREFAsher-GreveWestenholz2013), p. 127.

1. **[^](#cite_ref-FOOTNOTECorti201847_27-0)** [Corti 2018](#CITEREFCorti2018), p. 47.

1. **[^](#cite_ref-FOOTNOTECorti201846_28-0)** [Corti 2018](#CITEREFCorti2018), p. 46.

1. ^ [***a***](#cite_ref-FOOTNOTEAsher-GreveWestenholz201392_29-0) [***b***](#cite_ref-FOOTNOTEAsher-GreveWestenholz201392_29-1) [Asher-Greve & Westenholz 2013](#CITEREFAsher-GreveWestenholz2013), p. 92.

1. ^ [***a***](#cite_ref-FOOTNOTERubin2024179_30-0) [***b***](#cite_ref-FOOTNOTERubin2024179_30-1) [Rubin 2024](#CITEREFRubin2024), p. 179.

1. **[^](#cite_ref-FOOTNOTEVeenhof201874_31-0)** [Veenhof 2018](#CITEREFVeenhof2018), p. 74.

1. **[^](#cite_ref-FOOTNOTEVeenhof201879_32-0)** [Veenhof 2018](#CITEREFVeenhof2018), p. 79.

1. **[^](#cite_ref-FOOTNOTERubin2024180–181_33-0)** [Rubin 2024](#CITEREFRubin2024), pp. 180–181.

1. **[^](#cite_ref-FOOTNOTEWassermanBloch2023116_34-0)** [Wasserman & Bloch 2023](#CITEREFWassermanBloch2023), p. 116.

1. **[^](#cite_ref-FOOTNOTEWassermanBloch2023446_35-0)** [Wasserman & Bloch 2023](#CITEREFWassermanBloch2023), p. 446.

1. ^ [***a***](#cite_ref-FOOTNOTERubin2024180_36-0) [***b***](#cite_ref-FOOTNOTERubin2024180_36-1) [Rubin 2024](#CITEREFRubin2024), p. 180.

1. ^ [***a***](#cite_ref-FOOTNOTELöhnert2013474_37-0) [***b***](#cite_ref-FOOTNOTELöhnert2013474_37-1) [Löhnert 2013](#CITEREFLöhnert2013), p. 474.

1. **[^](#cite_ref-FOOTNOTEPongratz-Leisten2015397_38-0)** [Pongratz-Leisten 2015](#CITEREFPongratz-Leisten2015), p. 397.

1. **[^](#cite_ref-FOOTNOTERubin2024185_39-0)** [Rubin 2024](#CITEREFRubin2024), p. 185.

1. **[^](#cite_ref-FOOTNOTEBeaulieu2003343_40-0)** [Beaulieu 2003](#CITEREFBeaulieu2003), p. 343.

1. **[^](#cite_ref-FOOTNOTEBeaulieu2003357_41-0)** [Beaulieu 2003](#CITEREFBeaulieu2003), p. 357.

1. **[^](#cite_ref-FOOTNOTEBeaulieu2003355_42-0)** [Beaulieu 2003](#CITEREFBeaulieu2003), p. 355.

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- Rubin, Zachary (2024). "The Adoption of Nabû and Tašmētu into the Babylonian Pantheon". *Journal of Ancient Near Eastern Religions*. **23** (11): 166–198. [doi](/source/Doi_(identifier)):[10.1163/15692124-12341340](https://doi.org/10.1163%2F15692124-12341340). [ISSN](/source/ISSN_(identifier)) [1569-2116](https://search.worldcat.org/issn/1569-2116).

- Veenhof, Klaas R. (2018). ["The Family God in Old Babylonian and Especially in Old Assyrian Sources"](https://www.cairn.info/revue-d-assyriologie-2018-1-page-49.htm). *Revue d'assyriologie et d'archéologie orientale* (112): 49–90. [doi](/source/Doi_(identifier)):[10.3917/assy.112.0049](https://doi.org/10.3917%2Fassy.112.0049). [ISSN](/source/ISSN_(identifier)) [0373-6032](https://search.worldcat.org/issn/0373-6032). Retrieved 2024-02-18.

- Wasserman, Nathan; Bloch, Yigal (2023). *The Amorites: A Political History of Mesopotamia in the Early Second Millennium BCE*. Culture and History of the Ancient Near East. Vol. 133. Leiden, Boston: Brill. [ISBN](/source/ISBN_(identifier)) [978-90-04-54731-5](https://en.wikipedia.org/wiki/Special:BookSources/978-90-04-54731-5).

## External links

- [Ancient Mesopotamian Gods and Goddesses: Tašmetu (goddess)](http://oracc.museum.upenn.edu/amgg/listofdeities/tametu/)

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Adapted from the Wikipedia article [Tashmetum](https://en.wikipedia.org/wiki/Tashmetum) by Wikipedia contributors ([contributor history](https://en.wikipedia.org/wiki/Tashmetum?action=history)). Available under [Creative Commons Attribution-ShareAlike 4.0 International](https://creativecommons.org/licenses/by-sa/4.0/). Changes may have been made.