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The occurrence of some of these gods in the religious literature is a presumption in favor of regarding them as ancient creations, rather than due to later influences. Certainly this appears to be the case with Malik and Bunene, who, with Shamash, form a triad that constitutes the chief object of worship in the great temple E-babbara at Sippar, to whose restored cult Nabubaliddin devotes himself.
That there was an historical connection between the two temples may be concluded from the fact that the name of the sacred edifices was the same in both, E-babbara, signifying the 'house of lustre. Such a similarity points to a dependence of one upon the other, and the transfer or extension of the worship directly from one place to the other; but, as intimated, we have no certain means of determining which of the two is the older.
Babbar, a contracted form from Barbar, is the reduplication of the same stem bar that we have already met with, in the name of the temple sacred to Shamash. Like E-babbara, therefore, Babbar is the "brilliantly shining one," a most appropriate name for the sun, and one frequently applied to him in the religious texts.
The history of E-Kur, so intimately bound up with political events, may be taken as an index of the fortunes that befell the other prominent sanctuaries of Babylonia. The foundation of the Shamash temple at Sippar, and known as E-Babbara, 'the brilliant house, can likewise be traced as far back as the days of Naram-Sin.
A prayer of the same king addressed to Shamash, upon restoring the great temple at Sippar, E-babbara, runs: O Shamash, great lord, upon entering joyfully into thy glorious temple E-babbara, Look with favor upon my precious handiwork, Mercy towards me be thy command; Through thy righteous order, may I have abundance of strength. Long life, and a firm throne, grant to me. May my rule last forever!
Nebuchadnezzar is obliged to rebuild parts of E-Babbara, and the last king of Babylonia, Nabonnedos, is so active in his building operations at Sippar that he arouses the anger of the priests of Babylon, who feel that their ruler is neglecting the sanctuaries of Marduk and Nabu.
Its name was likewise E-Babbara. The two chief places for the moon-cult were Ur and Harran. The name of Sin's temple at the former place was E-Gish-shir-gal, 'the house of the great light'; at the latter, E-khulklul, 'the house of joys. Around both sanctuaries, but particularly around the former, cluster sacred traditions.
It is through Nabonnedos and Nabubaliddin, chiefly, that we learn many of the details of the history of E-Babbara during this long period. Of the other important temples that date from the early period of Babylonian history, we must content ourselves with brief indications. The temple to Shamash at Larsa, while not quite as old as that of Sippar, was quite as famous.
In a general way, what holds good of Marduk's papakhu applies to every sacred chamber in a temple, and no doubt views were once current of the papakhu of Bel at Nippur and of the 'holy of holies' in E-Babbara and elsewhere that formed in some measure, a parallel to what the Marduk priests told of their favorite sanctuary.
The producer, the queen of heaven, the glorious lady, To the one who dwells in E-babbara ... who hath spread my fame, To the queen of the gods to whom has been entrusted the commands of the great gods, To the lady of Nineveh ... To the daughter of Sin, the twin-sister of Shamash, ruling over all kingdoms, Who issues decrees, the goddess of the universe, To the lady of heaven and earth, who receives prayer, who hearkens to the petition, who accepts beseeching, To the merciful goddess who loves righteousness.
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