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(ProQuest Information and Learning: ... denotes non-USASCII text omitted.) The ancients were quite aware of contrast between center and periphery, inner versus outer territory.1 The social archaeologist Ian Hodder detects these antipodes, domus and ager, as early as neolithic European settlements.2 Agriculture is attempt domesticate ager, a culturing of Hunting and warfare, which were conceptually linked, were also an attempt effect domus by domesticating and wild. Neolithic societies sought create monumental walls and dirt around their long houses exclude wild; at same time they sought bring outside under control of cultural by hunting.3 The contrast between domus and forts (outside gate) recalls importance of city walls as a limen. So many Mesopotamian rituals of passage exploit liminality of seru, wilderness, as a place of transition. In such varied rituals as akitu, mis pi, bit rimki, maqlu, surpu, namburbi, seru can receive evil that must be disposed of away from âlu, the city, civilization (fig. Ia).4 The classic treatment of this polarity is story of civilizing of Enkidu in Gilgamesh Epic.5 In Erra Epic, when Erra wishes universalize his rule, he boasts: ina AN-e re-ma-ku ina ?ι-tim lab-ba-ku ina KUR sar-ru-ku (1:109-110) In heavens I am a wild bull; in land (ersetu) I am a lion; in homeland (matu) I am king .... The gods shared their cosmogonie control of wilderness with Assyrian king, who was delegated to expand his rule.6 As we shall see, however, such a divine-royal synergy, though at home with Priestly writer in Gen 1:27 and Psalm 8, was quite at odds with view of author of YHWH speeches in book of Job. I. THE NEO-ASSYRIAN LION HUNT By his lion hunt Neo-Assyrian king identifies himself symbiotically with his victim and thus, like Erra, becomes lion, extending his rule beyond city ersetu/seru.7 The king as identified with lion (or with wild bull) is then a creature of nature who rules over his (domesticated people), as a shepherd (Sumerian sipad; Akkadian reu).8 Because of this identification, defeated lion is never mutilated but is treated with respect, unlike fate of king's human foes.9 Until twentieth century, Panthera leo persica (the Asiatic lion) inspired both awe and fear in inhabitants of Mesopotamia.10 Now limited around 250 animals on a game preserve in northwest Indian Gir Forest, Asiatic lion is a pathetic survivor of its noble feline predecessors. From our earliest artistic and textual evidence Asiatic lion has been linked with kingship. The famed mace head of Mesilim, twenty-sixth-century B.C.E. king of KiS (AO 2340; see fig. 1), found at a possible Ningirsu shrine in Girsu, bears six intertwined lions on its sides and lion-eagle Anzu (Imdugud) on its top. Its inscription clearly links it with kingship: Mesilim king of Kis, builder of temple of God Ningirsu.... The Assyrian ruler gradually progressed from ruba'um (prince) sar kiisati (king of universe); Neo-Assyrian royal lion hunt played a role in effecting and visualizing that evolution. In this article I wish concentrate on function of well-known Neo-Assyrian royal lion hunt represented in Assurnasirpal IIs Northwest Palace at Kalhu (865 B.C.E.)12 and especially in Assurbanipal's North Palace at Nineveh (645 B.C.E.). In Assurnasirpal II's Northwest Palace lion hunt was portrayed on stone slabs in throne room (room B) side of king at sacred tree (fig. 2); below lion hunt was libation scene that completed successful hunt. As I. Winter has pointed out, basreliefs of lion hunt have far greater centrality than they are afforded in corresponding royal annals. …
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