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Updated: May 5, 2025
A late ruler of Babylon Shamash-shumukin calls her the queen of the gods, and declares himself to have been nominated by her to lord it over men. A factor in this amalgamation of Erua and Sarpanitum was the close association brought about in Babylon between Marduk and a god whose seat was originally at the Persian Gulf Ea.
The Assyrian inscriptions prove that, as early as the twelfth century, the theoretical absorption on the part of Marduk, of the rôle taken by the old god Bel of Nippur, which was enlarged upon in a preceding chapter, had already taken place.
A comparison of the names furnished by the inscriptions from these three sections shows that the gods common to all are Marduk, Bel, Shamash, Ramman.
For Hammurabi the highest 'Bel, or lord, is Marduk, and there is hardly room for doubt that in using this hymn as a means of passing on to singing his own praises, with which the inscription in question ends, Hammurabi has in mind the patron god of Babylon when speaking of Bel.
Naturally not all of the gods are meant, perhaps only the Anunnaki, for the great gods dwell in heaven. The creation of mankind is next described, and is boldly ascribed to Marduk. Mankind he created. In the following line, however, we come across a trace again of an older tradition, which has been embodied in the narrative in a rather awkward manner.
Tammuz and Gishzida thereupon intercede with Anu on behalf of Adapa, and succeed in appeasing the god's wrath. If the story ended here, we would have a pure nature-myth the same myth in a different form that we encountered in the Creation epic, in the Deluge story, and in the Zu legend. Adapa would be merely a designation of Marduk and nothing more.
Better that Princess Lucile should enjoy Rivington society, such as it was, and escape, for a moment now and then, from anxiety about her husband. At ten no, almost twelve; it had been a year and a half since Trask had left Marduk the boy Count of Ravary was more easily diverted.
He is 'filled with wrath. Unfortunately, the fragment is too mutilated to permit us to ascertain what steps Ea takes against Dibbarra. Marduk is also mentioned in this connection. Under the circumstances, one can only conjecture that in the missing portions of this tablet, and perhaps also in two others, the wars preceding the advent of the Akkadian are recounted in poetic and semi-mythical form.
Zimmern purposes to connect this line with the preceding, but the sense in that case is not at all clear. I.e., with Marduk. Haupt's edition, p. 8, l. 34. See above, p. 437. Haupt, ib. p. 139, l. 116. Ib. l. 111. Kosmologie, p. 294, note 1. See p. 82. See p. 121. Gen. i. 1-ii. 4, embodied in the "Priestly Code." Gen. ii. 4 and extending in reality as far as iv. 25. Gen. iii. 17.
Its original form, however, is obscured beyond recognition by the theory which it is made to serve. A second version of the course of creation agrees in the main with the first one, but adds some points of interest. In this version, likewise, Marduk is assigned the most important rôle an evidence that it was produced under similar influences as the larger epic.
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