The Fall of a Goddess, Rise of Writing

Summary of Chapter 6: “Cuneiform/ Marduk”

In chapter six Shlain goes through a timeline of event s that has eventually shaped the Patriarchic dominated world we live in today and he begins with the story of the origins of the written word. However, before writing there were pictures. The Sumerians used marks for keeping record purposes only; beginning around 3100 B.C. the first cuneiforms appeared (Schlain 46). Eventually, Sumerians started to write down their language and even created schools to teach the written word. As the status of the scribes grew so did the cities. Then, the Akkadians modified cuneiform. They invented phonograms, which are symbols that stand for syllables in speech. The Akkadians are credited with creating phonetic writing, furthermore, the Akkadians’ even created words for abstract concepts like, justice, destiny, and truth. (Shlain 46) Additionally, the direction of writing became a constant left to right.

Shlain states that the Sumerians believe that cuneiform were a gift from Nisaba the goddess of grain and storage, this particular goddess because cuneiform was thought to be a clever way to store thoughts (47). Superseded by the Akkadian god of Nabu, the god of writing. Slain purposes that Sumerian myths provided women with high status because their queens shared status/power/wealth with kings (47). Some examples of female deities include, Great Goddess Nammu and earth goddess Ki. The sky god (An) and earth goddess (Ki) mated and then one of the most important goddess was born Inanna. Inanna was the sexual goddess that “bestowed fertility and fecundity on mortals” moreover; she controlled the fate of mortals and was the goddess of wisdom (Shlain 47). Inanna lived the life of a “young man” she did not have any domestic duties and she was involved in one of the most important Sumerian rituals called, hiero gamos. Which is the consummating of a sacred marriage vows with Inanna, it is the religious obligation of the Sumerian king. Not only does this legitimize his reign, it is also important for a “successful harvest and necessary to guarantee the fertility of human unions and animal mating” (Schlain 48).

However, there was a power shift from the Sumerians to Akkadians and then the Babylonians. The Seven Tablet of Creation replaced prior creation myths around 1700 B.C. Furthermore, this was considered “the most plausible explanation for how the physical world came into existence” (Schlain 48). It is the story of a Great Goddess Tiamat; Tiamat and her male companion Apsu had an argument and he was then murder by other young gods. At Apsu death Marduk was born, the young gods were terrified of Tiamat and no one would dare attack or challenger her. In spite of this, once Marduk was fully grown he volunteered to fight her but wanted if he won to be named chief (Schlain 49). In the end, Marduk won and slain the Great Goddess Tiamat. This resulted in Marduk using her giant corpse to create the universe by dismembering her (Schlain 49). Additionally, Marduk and gods lack worshipers therefore created mortals. Schlain says the Babylonians embraced this myth of their existence. And mortals were to spend their lives crawling on the surface of Tiamats carcass and providing the gods with food and wine (50). Schlain also states that all societies invented creation stories because people are puzzled with human existence/reasons for death and evil.


The worshiping of Marduk began early 1700 B.C. and written laws became an imperative part of “Western civilization at just the moment that the Babylonian Goddess suffer defeat and dismemberment” (Schlain 51). This is crucial because the deterioration of female power is tied to the dominance of written law.

Schlain goes on to explain that speech is genetically encoded but writing is not and that grammar and laws are controlled by the left brain. Also, with the exception of recent history laws blatantly discriminated females (52). For example, the Mesopotamian Law Code (2350 B.C.) stated that if women took two husbands they would be stoned (Schlain 52). Finally, Shlain also points out that at this time the patriarchy dominated written documents increase thousand fold. And Hammurabi’s code greatly restricted women’s rights, especially their sexual freedoms. Veiling and chaperones became common for women. Lastly Schlain suggests Tiamats downfall directly corresponded with Hammurabi’s code (52).

Analysis of Rhetorical Appeals:

In chapter six I don’t think Schlain kept up with his use of ethos. I feel that his credibility is tainted a little. Chapter six is lacking some of the outside sources that Schlain used in previous chapters. While reading, I often wondered “where is he getting this information?” However, I think that Schlains has a stronger logos appeal because of his use of dates. He uses reasons and sounds logical. Finally, I think in this type of writing it is hard to appeal to the readers emotions or have strong pathos.

Question:

- Schlain emphasizes the timing of the Babylonians’ myth of Tiamat and Marduk to the reason of why patriarchy (social organization in which the father is the supreme authority) emerged. Do you think there are other possible explanations? What are they?


Work cited:
Shlain, Leonard. “Cuneiform/Marduk.” The Alphabet Versus the Goddess: The Conflict Between Word and Image. New York: Penguin / Compass, 1998. Pp.45-52.
http://www.hiddenmeanings.com/mother.htm