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'''Akitu''' or '''Akitum''' ([[Sumerian language|Sumerian]]: {{sc|ezen á.ki.tum}}, ''akiti-šekinku'', {{sc|á.ki.ti.še.gur₁₀.ku₅}}, {{abbr|lit.|Literally}} "the barley-cutting",{{citation needed|date=February 2015}} ''akiti-šununum'', {{abbr|lit.|Literally}} "barley-sowing"; [[Akkadian language|Akkadian]]: ''{{lang|akk-Latn|akitu}}'' or ''{{lang|akk-Latn|rêš-šattim}}'', "head of the year") was a [[spring festival]] in ancient [[Mesopotamia]].The Babylonian Akitu festival has played a pivotal role in the development of theories of religion, myth and ritual, yet the purpose of the festival remains a point of contention among both historians of religion and [[Chaldean]].<ref>The Babylonian Akitu Festival: Rectifying the King or Renewing the Cosmos? (n.d.): n. pag. Web.</ref>
'''Akitu''' or '''Akitum''' (Chaldean Akkadian and Summerian languages: ''á.ki.tum'', ''akiti-šekinku'', {{abbr|lit.|Literally}} "the barley-cutting" ''akiti-šununum'', {{abbr|lit.|Literally}} "barley-sowing"; [[Akkadian language|Akkadian]]: ''{{lang|akk-Latn|akitu}}'' or ''{{lang|akk-Latn|rêš-šattim}}'', "head of the year") was a [[spring festival]] in ancient [[Mesopotamia]].The Chaldean Babylonian Akitu festival was celebrated originally in Babylon and has played a pivotal role in the Chaldean heritage and development of rituals. An important event marking the beginning of new Spring in Mesopotamia by the Chaldean people.<ref>The Chaldean Babylonian Akitu Festival: Rectifying the King or Renewing the Cosmos? (n.d.): n. pag. Web.</ref> [[File:Akitu 7321 T1.jpg|thumb|Akitu 7321 T1thumb|Akitu Chaldean New Year 7321]][[File:Akitu 7319 Enhanced 125 pixels.jpg|thumb|Akitu Chaldean Year 7319]][[File:Akitu 7321 Lion.PNG|thumb|Akitu 7321 T0|thumb|Akitu Chaldean New Year 7321]][[File:Akitu Festival 7317.jpg|thumb|Akitu Festival by Chaldeans of Babylon]] The name is from the Chaldean Akkadian and Sumerian for "[[barley]]", originally marking two festivals celebrating the beginning of each of the two half-years of the Sumerian calendar, marking the sowing of barley in autumn and the cutting of barley in spring. In [[Babylonian religion]] it came to be dedicated to [[Marduk]]'s victory over [[Tiamat]]. Following the first new moon after the vernal equinox in late March, the Chaldean Babylonians of Mesopotamia would honor the rebirth of the natural world with a multi-day festival called Akitu. This early New Year’s celebration dates back to around 5700 B.C., and is believed to have been deeply intertwined with religion and mythology. During the Akitu, statues of the gods were paraded through the city streets, and rites were enacted to symbolize their victory over the forces of chaos. Through these rituals the Babylonians believed the world was symbolically cleansed and recreated by the gods in preparation for the new year and the return of spring. The festival - better: conglomerate of festivities - was celebrated on two locations in Babylon: in the temple of the supreme god Marduk, the Esagila, and the 'house of the New year' which was situated north of the city. The two gods who were in the center of the festival were Nabû and his father, the supreme god Marduk, who was in the first millennium BCE usually called 'Bêl', Lord, because his real name was considered too holy to be pronounced. One fascinating aspect of the Akitu involved a kind of ritual humiliation endured by the Babylonian king. This peculiar tradition saw the king brought before a statue of the god Marduk, stripped of his royal regalia and forced to swear that he had led the city with honor. A high priest would then slap the monarch and drag him by his ears in the hope of making him cry. If royal tears were shed, it was seen as a sign that Marduk was satisfied and had symbolically extended the king’s rule. Some historians have since argued that these political elements suggest the Akitu was used by the monarchy as a tool for reaffirming the king’s divine power over his people. [[File:Chaldeans of Babylon.jpg|thumb|Akitu Festival by Chaldeans of Babylon]]
==Babylonian Akitu==
The Babylonian festival traditionally starts on 21 [[Adar]] - 1 [[Nisannu]]. March 21st to April 1st for 12 days.The festival - better: conglomerate of festivities - was celebrated on two locations in Babylon: in the temple of the supreme god Marduk, the Esagila, and the 'house of the New year' which was situated north of the city. The two gods who were in the center of the festival were Nabû and his father, the supreme god Marduk, who was in the first millennium BCE usually called 'Bêl', Lord, because his real name was considered too holy to be pronounced.
===First to third Day===
Turn thy face towards Esagila, thy temple
Give freedom to them that dwell in Babylon, thy wards!"<ref>"The Akitu-Festival - Www.GatewaysToBabylon.com." The Akitu-Festival - Www.GatewaysToBabylon.com. N.p., n.d. Web.</ref> On the third day special craftsmen would create two puppets made of wood, gold, and precious stones and dress them in red. These puppets were set aside and would be used on the sixth day<ref>Gard, Carolyn. "Akitu The Babylonian New Year's Festival." Calliope 11.3 (2000): 36. MAS Ultra - School Edition.</ref>
[[File:Akitu 7317.jpg|thumb|Akitu Festival by Chaldeans of Babylon]]
===Fourth Day===
The same rituals would be followed as in the previous three days. Before the sunrise the priests looked for the sacred stars “Acre”. During the day the Epic of Creation ''[[Enuma Elish]]'' would be recited. The Enuma Elish, is most likely the oldest story concerning the birth of the gods and the creation of the universe and human beings. It then explains how all the gods united in the god Marduk, following his victory over Tiamat. The recitation of this Epic was considered the beginning of preparations for the submission of the [[King of Babylon]] before Marduk on the fifth day of Akitu. During the night a drama was performed that praised Marduk as well.
[[File:Akitu Festival.jpg|thumb|Akitu Festival by Chaldeans of Babylon]]
===Fifth Day===
The submission of the king of Babylon before Marduk. The king would enter to the Esagila accompanied by the priests, they would approach all together the altar where the high priest of the Esagila impersonates Marduk then he approaches the king, begins to strip him of his jewelry, scepter and even his crown then he would slap him hard while the altar would kneel and begins to pray asking for Marduk's forgiveness and submitting to him saying: "I have not sinned O Lord of the universe, and I haven't neglected your heavenly might at all"... Then the priest in the role of Marduk says: "Don't be afraid of what Marduk has to say, for he will hear your prayers, extends your power, and increases the greatness of your reign". The removal of all worldly possessions is a symbol of the submission the king gives to Marduk. After this the king would stand up and the priest would give him back his jewelry, scepter and crown then slaps him hard again hoping for the king to shed tears, because that would express more the submission to Marduk and respect to his power. When the priest returns the crown to the king that means his power was renewed by Marduk, thus April would be considered not only the revival of nature and life but also to the State as well. Thus, these ceremonies would make the greatest and most feared personalities of that time submit to the greatest god, and live a humbling moment with all the population, sharing prayers to prove their faith before the might of God. Following his presence in his earthly home Babylon and renewing its king's power, god Marduk stays in the Etemenanki (a ziggurat or tower composed of seven floors, known in the [[Torah]] as the Tower of Babylon) where was Marduk's dwelling or in the temple Esagila (in the Torah God would dwell on a "mountain" Psalms 74:2). During this day according to the tradition of Akitu, Marduk would enter his dwelling and is surprised by the evil gods who will fight him, then he's taken prisoner by Tiamat, the chaos monster and goddess of the ocean, and awaits for arrival of his son god Nabu who would save him from "Nought" and restore his glory.
[[File:Chaldean Federation Austeralia 5.jpg|thumb|Akitu Festival by Chaldeans of Babylon]]
===Sixth Day===
Before the gods arrived, the day would be filled with commotion. The puppets that were made on the third day would be burned and mock battle would be taking place as well. This commotion signified that without Marduk, the city would be in constant chaos.<ref name="Britannica">"Middle Eastern religion". Encyclopædia Britannica. Encyclopædia Britannica Online. Encyclopædia Britannica Inc., 2014. Web.</ref> The arrival of [[God]] [[Nabu]] in boats accompanied by his assistants of brave Gods coming from [[Nippur]], [[Uruk]], [[Kish (Sumer)|Kish]], and Eridu (cities ancient Babylonia). The Gods accompanying Nabu would be represented by statues which would be mounted on boats made especially for the occasion. Here the people in huge numbers would begin their walk behind their king towards the Esagila where Marduk is held prisoner, chanting the following :"Here's he who's coming from far to restore the glory of our imprisoned father".
[[File:29746114 10214503058944777 2120035821 n.png|thumb|Akitu Chaldean Year]]
===Seventh Day===
Marduk in the myth enacted in the festival is preserved in the so-called '''''Marduk Ordeal Text''''' (KAR 143). In this myth, Marduk appears as a [[life-death-rebirth deity]], reflecting the festival's agrarian origin based on the cycle of sowing and harvesting. He is [[Descent to the underworld|imprisoned in the underworld]] and rises again on the third day. The obvious parallel to the [[Crucifixion of Jesus|death]] and [[Resurrection of Jesus|resurrection of Christ]] celebrated at Christian [[Easter]] has been noted at an early time, and elaborated in detail by [[Heinrich Zimmern]] in his 1918 ''editio princeps''.
[[Tikva Frymer-Kensky]] noted that Pallis (1926) rejected some of the Christological parallels noted by Zimmern, but
continued to stress that the death of Marduk, the lamentation over him, his subsequent restoration and the rejoicing over his resurrection is among the Near Eastern templates for the [[Mythography of Christ|Christ myth]].<ref name="Frymer">[[Tikva Frymer-Kensky]], ''The Tribulations of Marduk the So-Called "Marduk Ordeal Text"'', Journal of the American Oriental Society, Vol. 103, No. 1, Studies in Literature from the Ancient Near East, by Members of the American Oriental Society, Dedicated to Samuel Noah Kramer (Jan. - Mar., 1983), pp. 131-141</ref> Yet Frymer-Kensky goes on to say that further analysis by von Soden shows that this text is not a tale of a dying and resurrecting god, but that it is a manifestly political text relating to the enmity between Assyria and Babylon.<ref name="Frymer"/>{{rp|139}} The political themes don't involve anyway that the mythical module of the resurrecting god would be meant as inexistent. This theme of a dying young (harvest/vegetable) God (common throughout the Middle east) is also reflected in the legends of [[Tammuz (deity)|Tammuz]], and is condemned in the [[Bible]] as "women weeping for Tammuz" even in the temple of the Hebrew God.
==Legacy==
===Contemporary Near Eastern spring festivals===
[[Iran]]ians traditionally celebrate 21 March as ''[[Noruz]]'' ("New Day").[[Kha b-Nissan]] is Chaldeans are celebrating the name of the spring Akitu festival among around the [[Assyrian people|Assyrians]]world.The festival is celebrated on April 1, corresponding to the start of the Assyrian calendar.<ref>William Ricketts Cooper. "An Archaic Dictionary: biographical, historical Chaldeans from America (Michigan and mythological: California) along with Chaldeans from the Egyptian, Assyrian, Australia and Etruscan monuments". Published by S. Bagster and Sons, 1876.</ref> The Akkadian name ''Akitu'' has been re-introduced in [[Assyrianism]], falling on 1 Nisan of the "[[Assyrian calendar]]" introduced in the 1950s, corresponding Iraq are united to the 1 April of the Gregorian calendar.[https://www.youtube.com/watch?v=O3V98RC_mKU ://www.youtubemark this Chaldean heritage celebration annually.com/watch?v=O3V98RC_mKU]
The Festival of [[Seharane]] is continuously celebrated by Jews from Northern Iraq, Western Iran and Southeast Turkey in the last 2000 years, it is a direct descendant of Akitu which modified it to the day after [[Passover]], it was created by converts from [[Ashurism]] to [[Judaism]] probably at the time of Kingdom of [[Adiabene]].
==See also==
*[[Assyro-Babylonian religion]]
*[[Babylonian religion]]
*[[Descent to the underworld]]
*[[Tammuz (deity)]]
==References==
{{Reflist}} 1- The Babylonian Akitu Festival: Rectifying the King or Renewing the Cosmos? (n.d.): n. pag. Web. 2- The Babylonian Akitu Festival by Svend Aage Pallis Review by: S. S.The Journal of the Royal Asiatic Society of Great Britain and Ireland , No. 4 (Oct., 1927) , pp. 895-897. 3- "The Akitu-Festival - Www.GatewaysToBabylon.com." The Akitu-Festival - Www.GatewaysToBabylon.com. N.p., n.d. Web. 4- Gard, Carolyn. "Akitu The Babylonian New Year's Festival." Calliope 11.3 (2000): 36. MAS Ultra - School Edition.
==Bibliography==