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Updated: June 17, 2025
So also Shalmaneser II., Obelisk, l. 179, unless Marduk here is an error for Ramman, cf. l. 175. See above, p. 146. The so-called Prunkinschrift, ll. 174 seq. Ashurbanabal, Rassam Cylinder, col ix. ll. 76, 77. See above, p. 205. IR. II. col. iv. ll. 34, 35. See below, pp. 231, 237. Rawlinson, ii. 66. Rassam Cylinder, col. x. ll. 25-27. See Tiele, Babyl. Assyr. Geschichte, p. 127. Obelisk, l. 52.
Rassam Cylinder, col. iv. ll. 74-76. Ib. col. vi. ll. 70-76. Rassam Cylinder, col. iii. l. 64. The favorite mutilation was the cutting off of the head. On one of the sculptured slabs from the palace of Ashurbanabal, a pyramid of heads is portrayed. The cutting off of the hands, the lips, the nose, and the male organ, as well as the flaying of the skin, were also practised.
We have such a psalm written in the days of Ashurbanabal, in which that proud monarch humbles himself before the great god Nabu, and has the satisfaction in return of receiving a reassuring oracle. I will raise thy head, I will increase thy glory in the temple of E-babbara. The reference to the temple of Shamash at Sippar reveals the situation.
They are also used in the sense of any permanent provision for a temple through an endowment. Lit., 'the steady' sacrifice. See the technical employment, Dan. viii. 11. VR. 61, col. iv. l. 48-col v. l. 6; see also Ashurbanabal, Rassam Cylinder, col. iv. l. 90. Belit here used for Ashur's consort; see p. 226. See p. 652. Inscription B, cols. vii-viii.
She appears in dreams at critical moments, and whispers words of cheer to King Ashurbanabal. When danger threatens, it is to her that the great king spreads his hands in prayer. She is not merely the goddess of the kings, but of the people as well. The latter are instructed to honor her. No deity approaches her in splendor.
Historical inscriptions from the earliest period to the days of Ashurbanabal and Nebuchadnezzar come to our further aid in illustrating the continued popularity of the Ishtar cult in E-anna. The Ishtar who survives in Babylonia and Assyria is practically the Ishtar of Erech, that is, Nanâ.
Ashur gives way under the glorious reign of Ashurnasirbal to Calah, which becomes the capitol in the year 880 B.C.; and Calah, in turn, yields to Nineveh, which becomes, from the time of Tiglathpileser II., in the middle of the eighth century, the center of the great kingdom. Under Ashurbanabal, who rules from 668 to 626 B.C., the climax of Assyrian power is reached.
Sargon, to emphasize his legitimate control over Babylonia as well as Assyria, says that he has been called to the throne by Ashur and Marduk, but Ashurbanabal goes further even than his predecessors.
Ashurbanabal chooses this "favorable" day as the one on which to break up camp in the course of one of his military expeditions. We would naturally expect to find a festival month devoted to the god Ashur in Assyria. This month was Elul the sixth month. The choice of this month lends weight to the supposition that Ashur was originally a solar deity.
The fatal blow, dealt with a suddenness that remains a mystery, came from an unexpected quarter. A great movement of wild northern hordes, rather vaguely known as the Cimmerians and Scythians, and advancing towards the south, set in shortly after the death of Ashurbanabal, and created great political disturbances.
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