substantiation was done by means of a rite termed ka-luh
̆-ù-da‘the washing of the
mouth (of the statue)’ followed by the ka-duh
̆
-h
̆a‘the opening of the mouth (of the
statue)’. This ritual enabled the statue to function as a deity, by becoming its living
embodiment. This momentous ritual was probably undertaken in the third
millennium by the isˇib-priest of Ningˆirsu. We know at least of one occasion that the
mouth opening ritual was performed by the isˇib-priest of Ningˆirsu named Ur-DUN
on Lugal-kurdub, the deified weapon of Ningˆirsu (CT 716 BM 017765 i 6 – 7 , Selz
1997 : 177 [ 34 ]). Ur-DUN (who served in the Neo-Sumerian period from the first year
of the king Amar-Suena through the second year of the king Sˇu-Sîn, c. 2046 – 2036 BC)
belonged to a family of priests who held the post of isˇib-priest of Ningˆirsu for many
generations and passed it down from father to son. His image is depicted on his sealing
(Figure 12. 5 ) where he is shown nude – sexually marked by genitals and gendered by
baldness – pouring a libation in front of the god Ningˆirsu. This scene picturing a nude
priest pouring liquid from a spouted jug into a conical vessel from which a bushy plant
sprouts is common throughout the third millennium. Ur-DUN may be the very last
priest to be so depicted. In other Ur III and second millennium seals, the isˇib-priest is
shown clothed in linen (Westenholz 2009 : 75 f., 82 f., 88 – 90 ).
Eresˇ-digˆirThe ecclesiastical title eresˇ-digˆir(literally, two nouns juxtaposed ‘queen deity’) has been
interpreted as ‘godly/divine lady’ (e.g. Steinkeller 1999 : 121 note 59 ) and ‘dame, déesse
(de tel et tel dieu)’ (Huber Vulliet 2010 : 138 ). The eresˇ-digˆiris attested as the high
priestess in the cult of both male and female divinities and even living deified kings
(Brisch 2006 ). This office is documented throughout the third and second millennia.
–– The ministering clergy ––Figure 12.5Drawing after seal impressions of seal of Ur-DUN isˇib-dNingˆirsu
(after Delaporte 1920 : no. T 110 )