Gula: The Sumerian Goddess of Healing

Gula, also known as Ninkarrak, was the ancient Sumerian goddess of healing and the patron of doctors. She was the protector of medical practices and the healing arts. Her worship first appeared in the Ur III period, which lasted from about 2112 to 2004 BCE. During this time, she was recognized as a great goddess of health and well-being. She became one of the most popular deities in ancient Mesopotamia.

Her name, Gula, means "Great." It is usually understood to mean "great in healing." Her other name, Ninkarrak, translates to "Lady of Kar." This likely refers to a protective wall. Some scholars believe it refers to the city of Karrak, which is near Isin. In Sumer, she was called the "great physician of the black-headed ones," a term for the Sumerian people. Medical texts often called her belet balati, or "Lady of Health," and Azugallatu, or "Great Healer." Her main temple was in Isin. Her worship spread from southern Sumer to Akkad and eventually covered all of Mesopotamia. Images of Gula always show her with a dog. She is often seated and surrounded by stars. She is linked to the underworld and transformation.

Originally, Gula was known as Bau, or Baba, the goddess of dogs. People noticed that dogs licked wounds and seemed to help them heal faster. This observation changed Bau’s role into a healing deity. As her worship moved from Lagash to Isin, she became known as Ninisina, or "Lady of Isin." Other names like Nintinugga and Nimdindug highlighted her healing skills. Some names simply made her the patroness of a city.

Scholar Jeremy Black notes that many of her names came from other goddesses she absorbed, such as Meme (101). In Nippur, she was called Ninnibru, "Queen of Nippur," and linked to Ninurta. She became widely known as Gula during the Old Babylonian period (1894-1595 BCE).

Gula was the daughter of the great god Anu. She was created with his other children at the start of time. Her husbands or consorts varied. They included Ninurta, a healer god; Pabilsag, a divine judge; or Abu, an agricultural god. Scholar Stephen Bertman writes:

Because at least two of these divinities were connected with agriculture, her marriage to them may symbolically reflect the medicinal use of plants. (119)

Her children were Damu and Ninazu, and her daughter was Gunurra. All were healing deities. Although Gula was the supreme healer, Damu often acted as the messenger of her power to doctors. Damu was a god of healing who combined magic and scientific methods. He was linked to Tammuz, a god of death and rebirth. This connection tied him to transformation. Doctors often prayed to both Gula and Damu for help, especially for children’s illnesses and childbirth.

Ninazu, another son, was linked to serpents, the underworld, and healing. He held a staff wrapped with serpents. This symbol was adopted by the Egyptians for their god Heka. Later, the Greeks used it for Hermes Trismegistus. Today, this staff, called the caduceus, is a symbol of medicine, though it is often confused with the rod of Asclepius. A pregnant woman and one who was in labor wore special amulets to protect her unborn child from Lamashtu and to invoke the protection of another demon, Pazuzu. "Demon" did not always carry the connotation of evil that it does in the modern day and could be a benevolent spirit, though, in Pazuzu's case, he was so malevolent that he was invoked to scare away other dark entities.

Ancient Mesopotamia had two types of doctors. The asu was a medical doctor who treated illness scientifically. The asipu was a healer who used magic. There were also surgeons and veterinarians. Dentistry was practiced by both asu and asipu. Both types might attend births. However, midwives, called sabsutu, delivered the babies. Doctors were still paid for these services. Records show they were paid more for the birth of a boy than a girl. The asipu might recite prayers to ward off demons like Lamashtu. The asu might use herbs to ease pain.

Although modern scholars call the asipu a "witch doctor" and the asu a "medical practitioner," ancient people respected both equally. Scholar Robert D. Biggs notes:

There is no hint in the ancient texts that one approach was more legitimate than the other. In fact, the two types of healers seem to have had equal legitimacy, to judge from such phrases as, 'if neither medicine nor magic brings about a cure,' which occur a number of times in the medical texts. (1)

The main difference was that the asipu relied on the supernatural, while the asu focused on physical symptoms. Both accepted that illness had supernatural causes. The asu was not more "scientific" than the asipu. Doctors worked in temples or made house calls. Isin served as a training center for physicians. They were sent to temples as needed. There was no private practice, though kings and rich people had their own doctors. Women could be doctors, but they were rare. Scholar Jean Bottero writes:

Women scribes or copyists, exorcists or experts in deductive divination [the asipu and asu] could be counted on the fingers of one hand (117).

Sumer had more female physicians than other regions. This was likely because Sumerians valued women highly. Even if one god intended only the best for the sick person, another god could have been offended and would refuse to be placated, no matter what offerings were made. To further complicate the situation, one also had to consider that it was not the gods causing the problem but, instead, a ghost whom the gods allowed to cause the trouble to rectify some wrong, or simply an evil spirit, demon, or an angry ghost.

Illness was seen as a punishment or a wake-up call from the gods. The gods cared for humans but expected them to stay on the right path. Sickness could also be caused by demons, evil spirits, or angry ghosts. An innocent person could get sick through no fault of their own. Even with correct prayers and medicine, a patient might still die. Ghosts, especially dead relatives, could trouble the living if their burial rites were neglected. Biggs writes:

The dead – especially dead relatives – might also trouble the living, particularly if family obligations to supply offerings to the dead were neglected. Especially likely to return to trouble the living were ghosts of persons who died unnatural deaths or who were not properly buried - for example, death by drowning or death on a battlefield. (4)

Medical texts from Ashurbanipal’s library show doctors had great knowledge. This knowledge came from Gula. She was asked for help with conception and fertility. Her healing powers could restore health, but she also had a violent temper. People thought to appease her through worship at her temples, where dogs roamed freely about and were well cared for as her sacred companions. Bertman writes:

Her sacred animal was the dog and ceramic models of dogs were dedicated to her at her sanctuaries by those who had been blessed by her tender mercies. (119)

The famous Nimrud Dogs are ceramic statues found in Nimrud. They were amulets for protection. Ceramic figures like the Nimrud Dogs were buried at doorways and thresholds, often inscribed with Gula's name, for protection against harm. These figurines have been found at a number of sites besides Nimrud, most notably at Nineveh, and inscriptions make clear that burying dog figures was a powerful charm in protecting a home from evil.

Gula was invoked in curses as often as in healing prayers. She could cause earthquakes and storms. She was called the "Queen of the Tempest" and "She Who Makes Heaven Tremble." King Nebuchadnezzar I (1121-1100 BCE) wrote curses on his monuments. He asked Gula to destroy anyone who defaced his statues. The inscription says:

"May Ninurta, the king of heaven and earth, and Gula, the bride of E-Sharra, destroy his landmark and blot out his seed" (Wallis Budge, 126).

Her healing powers were respected as much as her temper was feared. Other names for her included "Healer of the Land" and "She Who Makes the Broken Whole Again." After the Great Flood, Gula is said to have breathed life into new creatures. She was seen as a mother goddess, similar to Ninhursag. Worship happened in temple courtyards. People left gifts and met with priests. Dogs were part of the rituals. Over 30 dogs were buried near her temple in Isin. These rites honored Gula’s sacred companions.

Female deities lost power after the reign of Hammurabi (1792-1750 BCE). Male gods became dominant. However, Gula remained popular. Her link to agriculture meant people prayed to her for good harvests. She was also prayed to for childbearing and health. Her worship continued into the Christian period. She was as popular in the Near East as Anahita or Isis. As Christianity grew, her cult declined. By the end of the first millennium, she was forgotten. Her legacy remains in the deep historical roots of medicine and the enduring symbol of the dog as a healer.