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{{Short description|Spring festival in ancient Mesopotamia}}
{{multiple issues|
{{More citations needed|date = April 2010}} {{multiple issues|{{Update|date=March 2018}}
{{Update|date=March 2018}} {{cleanup rewrite|date=March 2018}}}}
{{Infobox holiday
{{cleanup rewrite|date=March 2018}}
| holiday_name = Akitu
| duration =
| alt =
| official_name =
| celebrations =
| begins =
| ends =
| weekday =
| litcolor =
| scheduling =
| firsttime =
| type = National, ethnic
| startedby =
| month =
| significance = ] holiday, Easter
| frequency = Annual
| date = 1 April;<ref name="LATimes">{{Cite web|date=2018-04-04|title=Rise Nineveh': Christians in Iraq celebrate Assyrian New Year and Easter|url=https://www.jpost.com/christian-news/rise-nineveh-christians-in-iraq-celebrate-assyrian-new-year-and-easter-547728-date=2021-04-04|website=Los Angeles Times|language=en-US|access-date=2022-02-13|archive-date=2022-02-18|archive-url=https://web.archive.org/web/20220218000759/https://www.jpost.com/christian-news/rise-nineveh-christians-in-iraq-celebrate-assyrian-new-year-and-easter-547728-date=2021-04-04|url-status=live}}</ref> varies between April 1–4
| observedby =
| nickname =
| caption = Assyrians celebrating Akitu year 6769 ]u (April) 1st 2019) in Nohadra (]), ]
| image = File:Assyrians celebrating Assyrian New Year (Akitu) year 6769 (April 1st 2019) in Nohadra (Duhok) 23.jpg
| relatedto =
}} }}
{{Culture of Iraq}}
⚫ '''Akitu''' or '''Akitum''' (]:&nbsp;{{sc|ezen á.ki.tum}}, ''akiti-šekinku'', {{sc|á.ki.ti.še.gur₁₀.ku₅}}, {{abbr|lit.|Literally}}&nbsp;"the barley-cutting",{{citation needed|date=February 2015}} ''akiti-šununum'', {{abbr|lit.|Literally}}&nbsp;"barley-sowing"; ]:&nbsp;''{{lang|akk-Latn|akitu}}'' or ''{{lang|akk-Latn|rêš-šattim}}'', "head of the year") was a spring festival in ancient ].The Babylonian Akitu festival has played a pivotal role in the development of theories of religion, myth and ritual. While the purpose of the festival remains a point of contention among both historians of religion and ], it is certain to have played a pivotal role in the regular setting of an agenda, priorities, and in the overall advancement of western civilization.<ref>The Babylonian Akitu Festival: Rectifying the King or Renewing the Cosmos? (n.d.): n. pag. Web.</ref>
'''Akitu''' or '''Akitum'''

({{langx
The name is from the Sumerian for "]", 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 ] it came to be dedicated to ]'s victory over ].
|sux|{{cuneiform|sux|]]]}}
|translit=a-ki-ti
}}<ref name="Tinney 2017">{{cite web
|url = http://oracc.museum.upenn.edu/epsd2/o0023830
|title = akiti (FESTIVAL) N
|last = Tinney
|first = Steve
|author-link =
|publisher =
|date = 2017
|website = Oracc: The Open Richly Annotated Cuneiform Corpus
|access-date = June 5, 2023
|archive-date = June 12, 2023
|archive-url = https://web.archive.org/web/20230612235858/http://oracc.museum.upenn.edu/epsd2/o0023830
|url-status = live
}}</ref>)
({{langx
|akk|{{cuneiform|akk|]]]}}
|translit = akītu(m)
}}<ref name="Tinney 2017"/>)
is a ] ] and ]'s celebration, held on the first day of the ] and ] ] in ancient ] and in ] around the world, to celebrate the sowing of ].<ref name=":0" /> Akitu originates from the Sumerian spring New Year festival of ].


==Babylonian Akitu== ==Babylonian Akitu==
The Babylonian festival traditionally started on 4&nbsp;].<ref>https://www.livius.org/articles/religion/akitu/</ref> All the people in the city would celebrate, including the ''awilu'' (upper class), ''muskena'' (middle class), ''wardu'' (lower class), High Priest, and the King.<ref>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.</ref> The Babylonian festival traditionally started on 4&nbsp;], the first month of the year, as a celebration of the sowing of barley.<ref name=":0">{{Cite web |last=Lendering |first=Jona |title=Akitu Festival |url=https://www.livius.org/articles/religion/akitu/ |access-date=31 December 2022 |website=Livius |archive-date=13 March 2022 |archive-url=https://web.archive.org/web/20220313051441/https://www.livius.org/articles/religion/akitu/ |url-status=live }}</ref> All the people in the city would celebrate, including the ''awilu'' (upper class), ''muskena'' (middle class), ''wardu'' (lower class), High Priest, and the King.<ref>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.</ref>


===First to Third Day === ===First to Third Day ===
The priest of ] (Marduk's house) would recite sad prayers with the other priests and the people would answer with equally sad prayers which expressed humanity's fear of the unknown. This fear of the unknown explains why the high priest would head to the Ésagila every day asking for Marduk's forgiveness, begging him to protect Babylon, his holy city, and asking him to have favor on the city. This prayer was called "The Secret Of Ésagila". It reads as followed: "Lord without peer in thy wrath, The priest of ] (Marduk's house) would recite sad prayers with the other priests and the people would answer with equally sad prayers which expressed humanity's fear of the unknown. This fear of the unknown explains why the high priest would head to the Ésagila every day asking for Marduk's forgiveness, begging him to protect Babylon, his holy city, and asking him to have favor on the city. This prayer was called "The Secret Of Ésagila". It reads:
{{Poemquote
|text="Lord without peer in thy wrath,
Lord, gracious king, lord of the lands, Lord, gracious king, lord of the lands,
Who made salvation for the great gods, Who made salvation for the great gods,
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Within thy glance thou grantest them grace, Within thy glance thou grantest them grace,
Makest them see light so that they proclaim thy power. Makest them see light so that they proclaim thy power.
Lord of the lands, light of the Igigi, who pronnouncest blessings; Lord of the lands, light of the Igigi, who pronouncest blessings;
Who would not proclaim thy, yea, thy power? Who would not proclaim thy, yea, thy power?
Would not speak of thy majesty, praise thy dominion? Would not speak of thy majesty, praise thy dominion?
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Have pity upon thy city, Babylon Have pity upon thy city, Babylon
Turn thy face towards Esagila, thy temple 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> 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 second day the high priest would bathe in the Euphrates River before performing special prayers at the temple with the other priests.<ref name=":1">{{Cite web |last=Emmanuel |first=Ninos |date=30 March 2021 |title=What did our ancestors do during the Akitu festival? |url=https://www.sbs.com.au/language/assyrian/en/podcast-episode/what-did-our-ancestors-do-during-the-akitu-festival/xwt4vwdac |access-date=2023-01-01 |website=SBS Language |language=en |archive-date=2023-01-01 |archive-url=https://web.archive.org/web/20230101042211/https://www.sbs.com.au/language/assyrian/en/podcast-episode/what-did-our-ancestors-do-during-the-akitu-festival/xwt4vwdac |url-status=live }}</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> Meanwhile, the priests and the people would pray before sunset. The king took a statue of ] son of ] into the ] to be worshipped.<ref name=":1" />
⚫ ===Fourth Day===
The same rituals would be followed as in the previous three days. Before the sunrise the priests looked for the sacred star group IKU (]). During the day the Epic of Creation '']'' 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 ] before Marduk on the fifth day of Akitu. During the night a drama was performed that praised Marduk as well.


===Fifth Day=== === Fourth Day ===
The fourth day involved memorials and celebration. The priests would tell creation stories while the people would sing and dance.<ref name=":1" />
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 ]{{citation needed|date=March 2018}} 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.

⚫ === Fifth Day ===
On this day the public would gather at the river to eat together and celebrate.<ref name=":1" /> Meanwhile, the king was brought to the temple, where he would show humility before the gods. The high priest would slap the king as a way to further induce humility; the king's tears were seen as a good omen for the coming year.<ref>{{Cite web |last=Holloway |first=April |date=21 March 2015 |title=The Akitu Festival and the Humbling of the King |url=http://aina.org/ata/20150321151155.htm |access-date=2023-01-01 |website=Assyrian International News Agency |archive-date=2023-01-01 |archive-url=https://web.archive.org/web/20230101042213/http://aina.org/ata/20150321151155.htm |url-status=live }}</ref><ref>{{Cite web |date=1 April 2019 |title=Akitu: Assyrians celebrate 6769th New Year |url=https://www.rudaw.net/english/lifestyle/01042019 |access-date=2023-01-01 |website=Rudaw |archive-date=2023-01-01 |archive-url=https://web.archive.org/web/20230101042211/https://www.rudaw.net/english/lifestyle/01042019 |url-status=live }}</ref> The priests would then reintroduce the king to the public.<ref name=":1" />


===Sixth Day=== ===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 ] ] in boats accompanied by his assistants of brave Gods coming from ], ], ], 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". 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 priests would also collect all statues of the gods on this day and bring them inside the temple.<ref name=":1" />


===Seventh Day=== === Seventh Day ===
Marduk was said to disappear on this day to go fight the goddess ]. Nabu and other gods were said to go out to go rescue Marduk from a prison in the mountains of the universe.<ref name=":1" />
On the third day of his imprisonment Nabu frees Marduk. The evil gods had closed a huge gate behind him when he entered his dwelling. Marduk would be fighting till Nabu's arrival, when he would break in the huge gate and a battle would go on between the two groups, until Nabu comes out victorious and frees Marduk.


===Eighth Day=== === Eighth Day ===
It was said that on this day the other gods would give their power to Marduk, making him the supreme god.<ref name=":1" />
When Marduk is set free, the statues of the gods are gathered in the Destinies Hall "Ubshu-Ukkina", to deliberate his destiny, there it is decided to join all the forces of the gods and bestow them upon Marduk. Here, the king implores all the gods to support and honor Marduk, and this tradition was an indication that Marduk received submission from all the gods and was unique in his position.


===Ninth Day=== === Ninth Day ===
On this day a large procession was held with the king and the gods, adorned with gold and precious stones.<ref name=":1" />
The victory procession to the "House of Akitu" where Marduk's victory in the beginning of Creation over the dragon Tiamat (goddess of the nether waters) is celebrated. The House of Akitu which the Assyrians of Nineveh called "Bet Ekribi" (“House of Prayers” in old Assyrian language), was about 200 meters outside the city's walls, where there were wonderful trees decorated and watered carefully out of respect to the god who's considered the one to grant nature its life. The victory procession was the population's way to express its joy at Marduk's (Ashur) renewal of power and the destruction of evil forces which almost controlled life in the beginning.


===Tenth Day=== === Tenth Day ===
It is said that on this day Marduk began celebrating his victory alongside the other gods.<ref name=":1" /> He returned to the capital to perform a ritual marriage ceremony to ensure the fertility of the land.<ref name=":1" />
Arriving at "Bet Akitu", god Marduk begins to celebrate with both the upper and nether world gods (the statues of gods were arranged around a huge table such as in a feast) then Marduk returns to the city at night celebrating his marriage to goddess "Ishtar" where earth and heaven are united, and as the gods unite so is this union arranged on earth. Thus the king personifies this union by playing the role of marrying the highest priestess of the Esagila where they would both sit at the throne before the population and they recite special poems for the occasion. This love is going to bring forth life in spring.


===Eleventh Day=== ===Eleventh Day===
The gods return accompanied by their Lord Marduk to meet again in the Destinies Hall "Upshu Ukkina", where they met for the first time on the eighth day, this time they will decide the fate of the people of Marduk. In ancient Assyrian philosophy Creation in general was considered as a covenant between heaven and earth as long as a human serves the gods till his death, therefore, gods' happiness isn't complete except if humans are happy as well, thus a human's destiny will be to be given happiness on the condition that he serves the gods. So Marduk and the gods renew their covenant with Babylon, by promising the city another cycle of seasons. After the fate of mankind is decided, Marduk returns to the heavens.<ref name="Britannica"/> The gods return accompanied by their Lord Marduk to meet again in the Destinies Hall "Upshu Ukkina", where they met for the first time on the eighth day, this time they will decide the fate of the people of Marduk. In ancient Assyrian philosophy Creation in general was considered as a covenant between heaven and earth as long as a human serves the gods till his death, therefore, gods' happiness isn't complete except if humans are happy as well, thus a human's destiny will be to be given happiness on the condition that he serves the gods. So Marduk and the gods renew their covenant with Babylon, by promising the city another cycle of seasons. After the fate of mankind is decided, Marduk returns to the heavens.<ref name="Britannica" />


===Twelfth Day=== === Twelfth Day ===
On the last day of the festival it was believed that the gods returned to the temple.<ref name=":1" />
The last day of Akitu. The gods return to Marduk's temple (the statues are returned to the temple) and daily life resumes in Babylon, Nineveh, and the rest of the Assyrian cities. The people begin to plow and prepare for another cycle of seasons.


==Legacy== ===Legacy===
⚫ The festival was also adopted in the ] following the destruction of ]. King ] in 683 BC built an "Akitu house" outside the walls of ]. Another Akitu house was built outside ].<ref>Ali Yaseen Ahmad and A. Kirk Grayson, ''Sennacherib in the Akitu House'', Iraq, Vol. 61, (1999), pp. 187-189; Simo Parpola, Neo-Assyrian Treaties from the Royal Archives of Nineveh, Journal of Cuneiform Studies, Vol. 39, No. 2 (Autumn, 1987), pp. 161-189</ref> The Akitu festival was continued throughout the ]<ref>S. M. Sherwin-White, ''Ritual for a Seleucid King at Babylon?'' The Journal of Hellenic Studies, Vol. 103, (1983), pp. 156-159</ref> and into the ] period. At the beginning of the 3rd century, it was still celebrated in ], ], in honour of the god Elagabal. The Roman emperor ] (r. 218-222), who was of Syrian origin, even introduced the festival in Italy (], ''Roman History'', 5.6).
The festival was also adopted in the ] following the destruction of Babylon.
⚫ King ] in 683 BC built an "Akitu house" outside the walls of ]. Another Akitu house was built outside ].<ref>Ali Yaseen Ahmad and A. Kirk Grayson, ''Sennacherib in the Akitu House'', Iraq, Vol. 61, (1999), pp. 187-189; Simo Parpola, Neo-Assyrian Treaties from the Royal Archives of Nineveh, Journal of Cuneiform Studies, Vol. 39, No. 2 (Autumn, 1987), pp. 161-189</ref> The Akitu festival was continued throughout the ]<ref>S. M. Sherwin-White, ''Ritual for a Seleucid King at Babylon?'' The Journal of Hellenic Studies, Vol. 103, (1983), pp. 156-159</ref> and into the ] period. At the beginning of the 3rd century, it was still celebrated in ], ], in honour of the god Elagabal. The Roman emperor ] (r. 218-222), who was of Syrian origin, even introduced the festival in Italy (], ''Roman History'', 5.6).


The new moon of ], the month of barley ripening, marks the beginning of the Jewish ecclesiastical year. ({{bibleverse||Exodus|13:4;|HE}} {{Bibleverse-nb||Exodus|23:15|HE}}) Since the ], this month has mainly been called ] ({{bibleverse||Nehemiah|2:1,|HE}} {{Bibleverse||Esther|3:7|HE}})
The Persian festival of 21 March, '']'' "New Day", is celebrated in ], ], the ], the ] Basin, and the ].


] is the name of the spring festival among the ]. The festival is celebrated on April 1, corresponding to the start of the Assyrian calendar.<ref>William Ricketts Cooper. "An Archaic Dictionary: biographical, historical and mythological: from the Egyptian, Assyrian, and Etruscan monuments". Published by S. Bagster and Sons, 1876.</ref> ] is the name of the spring festival among the ]. The festival is celebrated on April 1, corresponding to the start of the ].<ref>William Ricketts Cooper. "An Archaic Dictionary: biographical, historical and mythological: from the Egyptian, Assyrian, and Etruscan monuments". Published by S. Bagster and Sons, 1876.</ref>

⚫ The ]n and ]n Akitu festival has played a pivotal role in the development of ], ] and ]. While the purpose of the festival remains a point of contention among both historians of religion and ], it is certain to have played a pivotal role in the regular setting of an agenda, priorities, and in the overall advancement of ] as being one of the first regularly occurring forums where proposals for social maintenance or change could consistently be made and crucial issues readily addressed.<ref>The Babylonian Akitu Festival: Rectifying the King or Renewing the Cosmos? (n.d.): n. pag. Web.</ref>

== Modern observances ==
{{Main|Kha b-Nisan}}
The modern observance of Akitu began in the 1960s during the Assyrian intellectual renaissance.''<ref name=":2">{{Cite web |last=Shams |first=Alex |date=2017-04-06 |title=The Joys of Akitu, the Assyrian New Year |url=https://ajammc.com/2017/04/05/the-joys-of-akitu/ |access-date=2023-01-01 |website=Ajam Media Collective |language=en-US |archive-date=2023-01-01 |archive-url=https://web.archive.org/web/20230101042213/https://ajammc.com/2017/04/05/the-joys-of-akitu/ |url-status=live }}</ref>'' Due to political oppression, however, the celebrations were largely private until the 1990s.''<ref name=":2" />'' It is interchangeably referred to as Akitu and Assyrian New Year, and unlike the historical festival it is only celebrated for one day, the first of April.''<ref name=":2" /><ref name=":3">{{Cite news |last=Nhili |first=Kurmanj |date=2 April 2022 |title=Assyrians in Duhok have a cheerful Akitu celebration |work=Kurdistan 24 |url=https://www.kurdistan24.net/en/story/27825-Assyrians-in-Duhok-have-a-cheerful-Akitu-celebration |access-date=31 December 2022 |archive-date=1 January 2023 |archive-url=https://web.archive.org/web/20230101042214/https://www.kurdistan24.net/en/story/27825-Assyrians-in-Duhok-have-a-cheerful-Akitu-celebration |url-status=live }}</ref>''

Assyrians continue to observe and celebrate Akitu with parades, picnics, and parties both in Iraq and in the diaspora.<ref name=":3" /><ref name=":4">{{Cite web |last=Bechocha |first=Julian |date=1 April 2022 |title=Top Kurdish officials send celebratory Akitu messages |url=https://www.rudaw.net/english/kurdistan/010420221 |access-date=2023-01-01 |website=Rudaw |archive-date=2023-01-01 |archive-url=https://web.archive.org/web/20230101043715/https://www.rudaw.net/english/kurdistan/010420221 |url-status=live }}</ref><ref name=":5">{{Cite web |last=Emmanuel |first=Ninos |date=23 March 2022 |title=Assyrian New Year Celebrations in Sydney |url=https://www.sbs.com.au/language/assyrian/en/podcast-episode/assyrian-new-year-celebrations-in-sydney/pxbzbofpi |access-date=2023-01-01 |website=SBS Language |language=en |archive-date=2023-01-01 |archive-url=https://web.archive.org/web/20230101042211/https://www.sbs.com.au/language/assyrian/en/podcast-episode/assyrian-new-year-celebrations-in-sydney/pxbzbofpi |url-status=live }}</ref> Those celebrating will wear traditional ] and ] and use the greetings ''Reesh Shato Brikhto, Reesha D’Sheeta Brikhta'' or ''Akitu Breekha.<ref name=":3" /><ref name=":4" /><ref name=":2" />'' Some people will dress up as ancient Assyrian royalty.<ref name=":5" />''<ref name=":2" />'' Due to its modern alignment with ], the festival is often more lighthearted than its historical counterpart.''<ref name=":2" />''

One tradition, ''Deqna Nissan'' or "The Beard of April", involves Assyrian women gathering plants and flowers and fashioning them into a garland for a home's front door.''<ref name=":2" />'' Newer traditions have also arisen in diaspora communities. The Assyrian community in ] has a tradition of raising the Assyrian flag in front of City Hall on April 1.<ref>{{Cite web |last=Ishaya |first=Maryam |date=19 April 2022 |title=Assyrians Celebrate Traditional Flag Raising At Yonkers City Hall |url=http://www.aina.org/news/20220418235417.htm |access-date=2023-01-01 |website=Assyrian International News Agency |archive-date=2023-01-01 |archive-url=https://web.archive.org/web/20230101042213/http://www.aina.org/news/20220418235417.htm |url-status=live }}</ref>


==See also== ==See also==
*] * ]
*] * ]
* ] in Mandaeism
⚫ *]
*] * ]
⚫ * ]


==References== ==References==
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==Bibliography== ==Bibliography==
*Julye Bidmead (2004). ''The Akitu Festival: Religious Continuity and Royal Legitimation in Mesopotamia''. Piscataway, NJ: Gorgias Press. {{ISBN|1-59333-158-4}}. * Julye Bidmead (2004). ''The Akitu Festival: Religious Continuity and Royal Legitimation in Mesopotamia''. Piscataway, NJ: Gorgias Press. {{ISBN|1-59333-158-4}}.
*Svend A. Pallis (1926). ''The Babylonian Akitu Festival'', Copenhagen. * Svend A. Pallis (1926). ''The Babylonian Akitu Festival'', Copenhagen.
*Abraham Sachs (1969). "Akkadian Rituals", in: J. B. Pritchard, ], 3rd. ed., Princeton, pp.&nbsp;331–4. * Abraham Sachs (1969). "Akkadian Rituals", in: J. B. Pritchard, ], 3rd. ed., Princeton, pp.&nbsp;331–4.
*Karel van der Toorn (1990). 'Het Babylonische Nieuwjaarsfeest' in ''Phoenix. Bulletin van het Vooraziatisch-Egyptisch Genootschap Ex Oriente Lux'' 36/1, 10-29 . * Karel van der Toorn (1990). 'Het Babylonische Nieuwjaarsfeest' in ''Phoenix. Bulletin van het Vooraziatisch-Egyptisch Genootschap Ex Oriente Lux'' 36/1, 10-29 .
*Heinrich Zimmern (1906), ''Zum babylonischen Neujahrhfest,'' BVSGW, vol. 58, pp.&nbsp;126–56; vol. 70 (1918), pt. 3, 52 pp. * Heinrich Zimmern (1906), ''Zum babylonischen Neujahrhfest,'' BVSGW, vol. 58, pp.&nbsp;126–56; vol. 70 (1918), pt. 3, 52 pp.


==External links== ==External links==
*
* at ] * at ]
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Spring festival in ancient Mesopotamia
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Akitu
Assyrians celebrating Akitu year 6769 Nisanu (April) 1st 2019) in Nohadra (Duhok), Iraq
TypeNational, ethnic
SignificanceNew Year holiday, Easter
Date1 April; varies between April 1–4
FrequencyAnnual
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Akitu or Akitum (Sumerian: 𒀉𒆠𒋾, romanized: a-ki-ti) (Akkadian: 𒀉𒆠𒌈, romanized: akītu(m)) is a spring festival and New Year's celebration, held on the first day of the Assyrian and Babylonian Nisan in ancient Mesopotamia and in Assyrian communities around the world, to celebrate the sowing of barley. Akitu originates from the Sumerian spring New Year festival of Zagmuk.

Babylonian Akitu

The Babylonian festival traditionally started on 4 Nissan, the first month of the year, as a celebration of the sowing of barley. All the people in the city would celebrate, including the awilu (upper class), muskena (middle class), wardu (lower class), High Priest, and the King.

First to Third Day

The priest of Ésagila (Marduk's house) would recite sad prayers with the other priests and the people would answer with equally sad prayers which expressed humanity's fear of the unknown. This fear of the unknown explains why the high priest would head to the Ésagila every day asking for Marduk's forgiveness, begging him to protect Babylon, his holy city, and asking him to have favor on the city. This prayer was called "The Secret Of Ésagila". It reads:

"Lord without peer in thy wrath,
Lord, gracious king, lord of the lands,
Who made salvation for the great gods,
Lord, who throwest down the strong by his glance,
Lord of kings, light of men, who dost apportion destinies,
O Lord, Babylon is thy seat, Borsippa thy crown
The wide heavens are thy body....
Within thine arms thou takest the strong....
Within thy glance thou grantest them grace,
Makest them see light so that they proclaim thy power.
Lord of the lands, light of the Igigi, who pronouncest blessings;
Who would not proclaim thy, yea, thy power?
Would not speak of thy majesty, praise thy dominion?
Lord of the lands, who livest in Eudul, who takest the fallen by the hand;
Have pity upon thy city, Babylon
Turn thy face towards Esagila, thy temple
Give freedom to them that dwell in Babylon, thy wards!"

On the second day the high priest would bathe in the Euphrates River before performing special prayers at the temple with the other priests.

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. Meanwhile, the priests and the people would pray before sunset. The king took a statue of Nabu son of Marduk into the temple to be worshipped.

Fourth Day

The fourth day involved memorials and celebration. The priests would tell creation stories while the people would sing and dance.

Fifth Day

On this day the public would gather at the river to eat together and celebrate. Meanwhile, the king was brought to the temple, where he would show humility before the gods. The high priest would slap the king as a way to further induce humility; the king's tears were seen as a good omen for the coming year. The priests would then reintroduce the king to the public.

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. The priests would also collect all statues of the gods on this day and bring them inside the temple.

Seventh Day

Marduk was said to disappear on this day to go fight the goddess Tiamat. Nabu and other gods were said to go out to go rescue Marduk from a prison in the mountains of the universe.

Eighth Day

It was said that on this day the other gods would give their power to Marduk, making him the supreme god.

Ninth Day

On this day a large procession was held with the king and the gods, adorned with gold and precious stones.

Tenth Day

It is said that on this day Marduk began celebrating his victory alongside the other gods. He returned to the capital to perform a ritual marriage ceremony to ensure the fertility of the land.

Eleventh Day

The gods return accompanied by their Lord Marduk to meet again in the Destinies Hall "Upshu Ukkina", where they met for the first time on the eighth day, this time they will decide the fate of the people of Marduk. In ancient Assyrian philosophy Creation in general was considered as a covenant between heaven and earth as long as a human serves the gods till his death, therefore, gods' happiness isn't complete except if humans are happy as well, thus a human's destiny will be to be given happiness on the condition that he serves the gods. So Marduk and the gods renew their covenant with Babylon, by promising the city another cycle of seasons. After the fate of mankind is decided, Marduk returns to the heavens.

Twelfth Day

On the last day of the festival it was believed that the gods returned to the temple.

Legacy

The festival was also adopted in the Neo-Assyrian Empire following the destruction of Babylon. King Sennacherib in 683 BC built an "Akitu house" outside the walls of Assur. Another Akitu house was built outside Nineveh. The Akitu festival was continued throughout the Seleucid Empire and into the Roman Empire period. At the beginning of the 3rd century, it was still celebrated in Emessa, Syria, in honour of the god Elagabal. The Roman emperor Elagabalus (r. 218-222), who was of Syrian origin, even introduced the festival in Italy (Herodian, Roman History, 5.6).

The new moon of Aviv, the month of barley ripening, marks the beginning of the Jewish ecclesiastical year. (Exodus 13:4; 23:15) Since the Babylonian captivity, this month has mainly been called Nisan (Nehemiah 2:1, Esther 3:7)

Kha b-Nisan is the name of the spring festival among the Assyrians. The festival is celebrated on April 1, corresponding to the start of the Assyrian calendar.

The Assyrian and Babylonian Akitu festival has played a pivotal role in the development of theories of religion, myth and ritual. While the purpose of the festival remains a point of contention among both historians of religion and Assyriologists, it is certain to have played a pivotal role in the regular setting of an agenda, priorities, and in the overall advancement of Western Civilization as being one of the first regularly occurring forums where proposals for social maintenance or change could consistently be made and crucial issues readily addressed.

Modern observances

Main article: Kha b-Nisan

The modern observance of Akitu began in the 1960s during the Assyrian intellectual renaissance. Due to political oppression, however, the celebrations were largely private until the 1990s. It is interchangeably referred to as Akitu and Assyrian New Year, and unlike the historical festival it is only celebrated for one day, the first of April.

Assyrians continue to observe and celebrate Akitu with parades, picnics, and parties both in Iraq and in the diaspora. Those celebrating will wear traditional Assyrian clothing and poppies and use the greetings Reesh Shato Brikhto, Reesha D’Sheeta Brikhta or Akitu Breekha. Some people will dress up as ancient Assyrian royalty. Due to its modern alignment with April Fool's Day, the festival is often more lighthearted than its historical counterpart.

One tradition, Deqna Nissan or "The Beard of April", involves Assyrian women gathering plants and flowers and fashioning them into a garland for a home's front door. Newer traditions have also arisen in diaspora communities. The Assyrian community in Yonkers, New York has a tradition of raising the Assyrian flag in front of City Hall on April 1.

See also

References

  1. "Rise Nineveh': Christians in Iraq celebrate Assyrian New Year and Easter". Los Angeles Times. 2018-04-04. Archived from the original on 2022-02-18. Retrieved 2022-02-13.
  2. ^ Tinney, Steve (2017). "akiti (FESTIVAL) N". Oracc: The Open Richly Annotated Cuneiform Corpus. Archived from the original on June 12, 2023. Retrieved June 5, 2023.
  3. ^ Lendering, Jona. "Akitu Festival". Livius. Archived from the original on 13 March 2022. Retrieved 31 December 2022.
  4. 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.
  5. "The Akitu-Festival - Www.GatewaysToBabylon.com." The Akitu-Festival - Www.GatewaysToBabylon.com. N.p., n.d. Web.
  6. ^ Emmanuel, Ninos (30 March 2021). "What did our ancestors do during the Akitu festival?". SBS Language. Archived from the original on 2023-01-01. Retrieved 2023-01-01.
  7. Gard, Carolyn. "Akitu The Babylonian New Year's Festival." Calliope 11.3 (2000): 36. MAS Ultra - School Edition.
  8. Holloway, April (21 March 2015). "The Akitu Festival and the Humbling of the King". Assyrian International News Agency. Archived from the original on 2023-01-01. Retrieved 2023-01-01.
  9. "Akitu: Assyrians celebrate 6769th New Year". Rudaw. 1 April 2019. Archived from the original on 2023-01-01. Retrieved 2023-01-01.
  10. ^ "Middle Eastern religion". Encyclopædia Britannica. Encyclopædia Britannica Online. Encyclopædia Britannica Inc., 2014. Web.
  11. Ali Yaseen Ahmad and A. Kirk Grayson, Sennacherib in the Akitu House, Iraq, Vol. 61, (1999), pp. 187-189; Simo Parpola, Neo-Assyrian Treaties from the Royal Archives of Nineveh, Journal of Cuneiform Studies, Vol. 39, No. 2 (Autumn, 1987), pp. 161-189
  12. S. M. Sherwin-White, Ritual for a Seleucid King at Babylon? The Journal of Hellenic Studies, Vol. 103, (1983), pp. 156-159
  13. William Ricketts Cooper. "An Archaic Dictionary: biographical, historical and mythological: from the Egyptian, Assyrian, and Etruscan monuments". Published by S. Bagster and Sons, 1876.
  14. The Babylonian Akitu Festival: Rectifying the King or Renewing the Cosmos? (n.d.): n. pag. Web.
  15. ^ Shams, Alex (2017-04-06). "The Joys of Akitu, the Assyrian New Year". Ajam Media Collective. Archived from the original on 2023-01-01. Retrieved 2023-01-01.
  16. ^ Nhili, Kurmanj (2 April 2022). "Assyrians in Duhok have a cheerful Akitu celebration". Kurdistan 24. Archived from the original on 1 January 2023. Retrieved 31 December 2022.
  17. ^ Bechocha, Julian (1 April 2022). "Top Kurdish officials send celebratory Akitu messages". Rudaw. Archived from the original on 2023-01-01. Retrieved 2023-01-01.
  18. ^ Emmanuel, Ninos (23 March 2022). "Assyrian New Year Celebrations in Sydney". SBS Language. Archived from the original on 2023-01-01. Retrieved 2023-01-01.
  19. Ishaya, Maryam (19 April 2022). "Assyrians Celebrate Traditional Flag Raising At Yonkers City Hall". Assyrian International News Agency. Archived from the original on 2023-01-01. Retrieved 2023-01-01.

Bibliography

  • Julye Bidmead (2004). The Akitu Festival: Religious Continuity and Royal Legitimation in Mesopotamia. Piscataway, NJ: Gorgias Press. ISBN 1-59333-158-4.
  • Svend A. Pallis (1926). The Babylonian Akitu Festival, Copenhagen.
  • Abraham Sachs (1969). "Akkadian Rituals", in: J. B. Pritchard, ANET, 3rd. ed., Princeton, pp. 331–4.
  • Karel van der Toorn (1990). 'Het Babylonische Nieuwjaarsfeest' in Phoenix. Bulletin van het Vooraziatisch-Egyptisch Genootschap Ex Oriente Lux 36/1, 10-29 online link.
  • Heinrich Zimmern (1906), Zum babylonischen Neujahrhfest, BVSGW, vol. 58, pp. 126–56; vol. 70 (1918), pt. 3, 52 pp.

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