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Updated: June 23, 2025
It is probable that he made no further attempt to renew the contest during the life of Hammurabi, but after Samsu-iluna, the son of Hammurabi, had succeeded to the Babylonian throne, he appeared in Babylonia at the head of the forces he had collected, and attempted to regain the cities and territory he had lost. Inscribed in the reign of Hammurabi with a deed recording the division of property.
The historical references in some of them have prompted Zimmern to give his partial assent to the opinion which would assign them, or some of them, to the age of Hammurabi.
At times he appears to refer in the same inscription, now to the old Bel and again to Bel-Marduk, under the same designation. While acknowledging Marduk as one of the chief gods, these foreign rulers in Babylonia the Cassites did not feel the same attachment to him as Hammurabi did.
They must, therefore, have been remodelled at a time when the Marduk cult was in the ascendancy. This was after the days of Hammurabi, and before the subjugation of Babylonia to Assyrian rule.
It did not seem consistent with this devotion to Marduk that Hammurabi and his successors should also recognize Nabu. Policy dictated that Nabu should be ignored, that the attempt must be made to replace his worship, even in Borsippa, by that of Marduk. Viewed in this light, Hammurabi's establishment of the Marduk cult in Borsippa assumes a peculiar significance.
The first mention of the god occurs in the inscriptions of Hammurabi, where he appears distinctly as the god of the city of Babylon. No doubt the immediate predecessors of Hammurabi regarded Marduk in the same light as the great conqueror, so that we are justified in applying the data, furnished by the inscriptions of Hammurabi to such of his predecessors, of whom records are still lacking.
In consequence, as Hammurabi and his successors endeavored to ignore Nabu, the Assyrian rulers now turned the tables by manifesting a preference for Nabu; and obliged as they were to acknowledge that the intellectual impulses came from the south, they could accept a southern god of wisdom without encroaching upon the province of Ashur, whose claims to homage lay in the prowess he showed in war.
From syllabaries, we learn that he was a form of the sun-god, worshipped in the city of Kish in northern Babylonia, and it also appears that he was identified at one period with Ninib. The temple to Zamama perhaps only a shrine stood in the city of Kish, which was remodeled by Hammurabi.
Immediately after the great triad, Anu, Bel, and Ea, there is enumerated a second, Sin, Shamash, and Ramman, and only then there follows Marduk. More than this, Ramman is introduced for a second time in conjunction with Shamash, as in the hymn of Hammurabi. The two are appealed to as 'the divine lords of justice. The conqueror of the Cassites, Nebuchadnezzar I., also holds Ramman in high esteem.
In these circumstances Hammurabi gave pressing orders that the obstruction was to be removed and the canal made navigable within three days. Damage was often done to the banks of canals by floods which followed the winter rains, and a letter of Abêshu' gives an interesting account of a sudden rise of the water in the Irnina canal so that it overflowed its banks.
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