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This once done, it was a comparatively simple matter to follow up the conflict of Marduk and Tiâmat by a series of acts on Marduk's part, completing the work of general creation.

So the Navy had to drop the investigation. Everybody on Marduk's scared of this Makann. You think there might be some tie-up between him and Dunnan?" "The idea's occurred to me. Have there been any more raids on Marduk trade-planets since the Battle of Audhumla?" "A couple. The Bolide was on Audhumla a while ago.

His word is firm, his order irrevocable. What issues from his mouth, no god can alter. Marduk's anger, the poet says in closing, terrifies even the gods, but he is a god upon whose mercy one may rely, though he punishes the evil-doer.

On these days all the gods were brought together in the "chamber of fates" of Marduk's temple. In symbolical imitation of the assembly of the gods in Ubshu-kenna, Marduk sits on his throne and the gods are represented as standing in humble submission before him, while he decrees the fates of mankind for the coming year.

Passing by such sanctuaries as E-shid-lam, sacred to Nergal at Cuthah, and coming to E-Sagila and E-Zida, the two great temples of Babylon and Borsippa, respectively, it is of course evident from the close connection between political development and religious supremacy, that Marduk's seat of worship occupies a unique position from the days of Hammurabi to the downfall of Babylonia.

Its inclusion in the story is again simply a tribute to Marduk; for though Ea, now become Marduk's father, could conquer Apsû, he was afraid of Tiamat, "and turned back". The original Eridu myth no doubt represented Enki as conquering the watery Abyss, which became his home; but there is nothing to connect this tradition with his early creative activities.

The latter deposits this object not in Marduk's temple at Babylon, but in Bel's sanctuary at Nippur. During the entire Cassitic period, the kings continued to build or make repairs in the temple precinct, and almost every ruler is represented by more or less costly votive offerings made to Bel's sanctuary. In this way, we can follow the history of the temple down to the Assyrian period.

Marduk's ship was appropriately known as Ma-ku-a, 'the ship of the dwelling. Similarly, a ship of the god Sin was called 'ship of light, reminding one of the name of the great temple to the moon-god at Ur, 'the house of the great luminary. The ship of Nin-gal, the consort of Sin, was called 'the lesser light. Bau's ship was described by an epithet of the goddess as 'the ship of the brilliant offspring, the reference being to the descent of the goddess from father Anu.

At all events, we must for the present assume that the Hebrews developed their New Year's Day, which they may have originally received from Babylonia, independently of Marduk's festival, though, since the Rôsh-hash-shanâ does not come into prominence among the Jews until the period of the so-called Babylonian exile, the possibility of a direct Babylonian influence in the later conceptions connected with the day cannot be denied.

The tablets once in Marduk's possession, En-lil's supremacy comes to an end, and the triumph of Marduk is complete. To substantiate this interpretation of the myth, an analysis of the text is necessary. The beginning of the story is unfortunately missing. It appears to have been devoted to a glorification of the god who controls the fate of the universe.