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It would be an insult to Ea's dignity to suppose that he is unable to govern his own territory. The catastrophe comes from above, from Ramman and his associates who act at the instigation of the belligerent Bel. Parnapishtim begins at once to build the ship. He gathers his material, and on the fifth day is ready to construct the hull.
See e.g., Ward, Seal Cylinders of the Metropolitan Museum of Art, p. 12. Ramman. These two lines are repeated. The thunderbolt. Cities sacred to thee. I.e., the sacred edifices in these cities. The lofty dwelling of the gods is here meant. See chapter xxvii. Ideographic reading the ideograph signifies 'shrine. The verbal stem barâru means 'to shine. See p. 414. See p. 525. See p. 400.
While acknowledging the supremacy of Marduk, upon whose appeal he proceeds to Babylonia to rid the country of its oppressors, Nebuchadnezzar nevertheless shows remarkable partiality for Ramman, perhaps as a matter of policy to offset the supposed preference shown by Ramman towards the previous dynasty.
At other times it depends upon the gods to whom certain kings may be especially attached, or with whom they may have special dealings in their inscriptions. Thus Tiglathpileser I., when speaking of the temple of Anu and Ramman, contents himself with invoking these two gods alone at the close of his great inscription.
He appears to have been specially fond of temple building, and, besides the one to Nin-ib, he tells us of sanctuaries to 'Belit of the land, i.e., Ishtar, Sin, Gula, Ea, and Ramman, that he erects or improves.
The association of Ramman with Shamash in the name of the old ruler of Assyria, Samsi-Ramman, is not accidental or due to mere caprice. Only such deities are combined in proper names that are, or may be, correlated to one another. Ramman, as the god of storms, is naturally viewed as a power complementary to the great orb of light.
While for Agumkakrimi, she still occupies a comparatively inferior rank, coming seventh in his list, Nebuchadnezzar places her immediately after Anu and before Ramman and Marduk. This advance foreshadows the superior rôle that she is destined to play in the pantheon during the period of Assyrian supremacy. The cult of Nergal does not figure prominently during this period.
During the reign of the Cassite dynasty, however, the worship of Ramman appears to have gained a stronger foothold. Several kings of this dynasty have incorporated the name of this deity into their own names, and in an inscription dealing with events that transpired in the reign of one of these kings, Ramman occupies a prominent place.
It is to Ramman that the kings offer sacrifices during the campaign, and when they wish to depict in the strongest terms the destruction that follows in the wake of an onslaught of the Assyrian troops, they declare that they swept over everything like Ramman.
He associates him with Ramman and Ishtar as the great gods of the city of Ashur or with Ramman alone, but beyond an incidental mention by Ashurnasirbal, who in a long list of gods at the beginning of his annals emphasizes the fact of his being the favorite of Anu, he appears only in combination with Bel and Ea.
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