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Updated: May 26, 2025
A long list of such ships shows that it was a symbol that belonged to all the great gods. The ships of Nin-lil, Ea, Marduk, Sin, Shamash, Nabu, Ninib, Bau, Nin-gal, and of others are specially mentioned. A custom of this kind of carrying the gods in ships must have originated, of course, among a maritime people.
The honors once paid to Ninib in Calah in this month could thus easily be transferred to the head of the Assyrian pantheon. Although in the calendar the sixth month is sacred to Ishtar, her festival was celebrated in the fifth month, known as Ab. This lack of correspondence between the calendar and the festivals is an indication of the greater antiquity of the latter.
The city Shurippak, a city which, as thou knowest, Lies on the Euphrates, That city was old, for the gods thereof, Decided to bring a rainstorm upon it. All of the great gods, Anu, their father, Their counsellor, the warrior Bel, The herald Ninib, Their leader En-nugi, The lord of unsearchable wisdom, Ea, was with them, To proclaim their resolve to the reed-huts. Reed-hut, reed-hut, wall, wall!
The Assyrian kings are fond of mentioning foreign deities, and of adding them to their pantheon. Nergal is called 'the Marduk of warfare'; Nebo, 'the Marduk of earthly possessions'; Ninib, 'the Marduk of strength'; En-lil, 'the Marduk of sovereignty'; and so on, in a long enumeration, the gods are regarded as so many forms of Marduk.
Now it is Nabu and his consort Tashmitum on the 4th, 8th, and 17th days to whom gifts and prayers are brought; again Ninib and his consort Gula, on the 9th, or Gula alone, on the 19th.
Ninib and Gula, as gods of spring, furnished the spectacle of such a miracle in the return of vegetation.
The return of vegetation suggests the thought that Ninib and Marduk have filled with new life what appeared to be dead. The trees that seemed entirely dead blossom forth; the bare earth is covered with verdure. Similarly, the suffering individual stricken with disease could be awakened to new life.
The gods are appealed to against the demons, whose grasp means death. Ninib and Gula are viewed as gods of healing. To be cured through their aid was to be snatched from the jaws of death. Moreover, Ninib and Marduk, as solar deities, symbolize the sun of spring, which brings about the revivification of nature.
It occurs on a barrel-cylinder of clay inscribed with a text of Nabopolassar, and it was found in the temple of Ninib and records the completion and restoration of the temple by the king. In addition to recording the building operations he had carried out in the temple, Nabopolassar boasts of his opposition to the Assyrians.
Anu is represented as the father of both groups. But they are also at the service of other gods, notably of Bel, who is spoken of as their 'lord, of Ninib, of Marduk, of Ishtar, and of Nergal. They prostrate themselves before these superior masters, and the latter at times manifest their anger against the Igigi. They are sent out by the gods to do service.
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