Shuqamuna and Shumaliya

During the Kassite Period

While no archaeological or historical evidence exists for the construction of any temples to Kassite gods in Babylonia, or of their integration into mainstream Babylonian religion, Šuqamuna and Šumaliya appear in several historical texts, inscriptions, and theophoric names, mostly from the middle Kassite period. They were represented iconographically by a bird on a high perch, a symbol which often appeared on Kudurru stones. Despite their importance to the ruling dynasty, neither of these deities appear in the names of any of the Kassite kings or in Babylonian god lists, and they are not mentioned in any of the known dedicatory inscriptions left by Kassite rulers on their building projects.

Agum-Kakrime, a king of 16th-century BCE Babylon, describes himself as being of the 'pure seed' of (i.e., a descendant of) Šuqamuna in an inscription known from two late copies at Nineveh. In the same inscription, Agum claimed to be King of Babylon by the will of the major Babylonian gods, therefore using his descent from Šuqamuna to mark himself as a king outside of the traditional Babylonian aristocracy while fully integrating himself into the religious system. Likewise, Kurigalzu I claimed to have the support of all the gods in his empire, but maintained Šuqamana and Šumaliya as his personal deities.

Text MAH 15922 from the reign of Kurigalzu I centres on the role of Šuqamana and Šumaliya in kingship. The two gods exalt him during his accession, and grant him the rites of kingship; here, as in a fragment from Boğazköy, they are referred to as ilu bānû ("the begetter gods"). This text also refers to a 'temple of Šumaliya and Šuqamuna, the great gods', though this may have been a cultic room or shrine in the palace rather than an independent temple building. This marked a departure from the tradition of investiture at the Temple of Enlil, as the new dynastic gods now conferred kingship upon Babylon's rulers, bringing this source of legitimacy under palace control. However, the Kassite kings certainly did not reject Enlil as a major deity; when Kurigalzu founded his new capital of Dur-Kurigalzu, he chose Enlil as its patron deity and erected a large ziggurat there in the god's honour. Further evidence of the importance of Enlil to the Kassite kings comes from the many dedicatory inscriptions they made to Enlil and their choice to use the title 'governor of Enlil'.

On a 13th-century BCE Kudurru-stone erected by Nazi-Maruttaš, Šuqamuna and Šumaliya appear as part of a formulaic curse inscription. Their names come after those of many of the major Babylonian gods such as Anu, Enlil, and Ishtar, but prior to several other regional gods such as Ishtaran of Der. In column iv lines 21–23, they are described as 'Šuqamuna and Šumaliya, the gods who love each other' (ilānu murtâmū).

Theophoric personal names in the Kassite period did sometimes include Šuqamuna (twelve cases) and Šumaliya (three cases); these frequencies are much lower than that of another Kassite divine name, Saḫ (forty-three cases). However, unlike Saḫ or any other Kassite divine name, theophoric names of Šuqamuna and Šumaliya use the divine determinative.

In a Kassite-Akkadian glossary of names postdating the reign of Šagarakti-Šuriaš, Šuqamuna is glossed as both Nergal and Nusku on the same line. In the same text, Šumaliya is written as Šumaliya in Akkadian, but as Šugurra in Kassite.