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Updated: May 19, 2025
The next few lines are a distinct echo of the incantation formulas, and show how readily prayer passes from a higher to a lower stage of thought: Cleanse him like a vessel Illumine him like a vessel of Like the copper of a polished tablet, let him be bright. Release him from the ban. The same incantation occurs at the close of another hymn to Shamash, addressed to the sun upon his rising.
At times Shamash, or Shamash and Ramman, are added to form a little pantheon whose assistance is invoked in the Babylonian wars. From being used in restricted application to Babylonian affairs, Ashur and Marduk came to be invoked in a general way. Esarhaddon expressly sets up the claim of being the savior of Marduk's honor, as a kind of apology for proceeding against Babylonia with his armies.
In the long Aramaic inscription engraved upon the statue Panammu records the prosperity of his reign, which he ascribes to the support he has received from Hadad and his other gods, El, Reshef, Rekub-el, and Shamash. He had evidently been left in peace by Assyria, and the monument he erected to his god is of Aramaean workmanship and design.
In combination with the moon-god, the latter takes precedence of Shamash, and in the enumeration of the complete pantheon, in the inscriptions of both Assyrian and Babylonian kings, the same order is preserved. Other evidence that points to the superior rank accorded to Sin, the moon-god over the sun deity in Babylonia, is the reckoning of time by the moon phases.
The line is very obscure owing to the break in the tablet. So Harper, but see pp. 541, 542. I.e., he will dig his beak into the juicy part of the meat. Of the carcass. As shown by the colophon of K. 2606, and also by the fact that K. 1547, which contains on the obverse the tale, contains on the reverse Etana's prayer to Shamash. See above, p. 195.
Shukamuna is followed by the triad Anu, Bel, and Ea. Marduk occupies a fifth place, after which comes a second triad, Sin, Shamash "the mighty hero," and Ishtar "the strong one among the gods." The inscription is devoted to the king's successful capture of the statues of Marduk and Sarpanitum out of the hands of the Khani, and the restoration of the shrines of these deities at Babylon.
The association of Nannar with Ur is parallel to that of Shamash with Sippar, not that the moon-god's jurisdiction or worship was confined to that place, but that the worship of the deity of that place eclipsed others, and the fame and importance at Ur led to the overshadowing of the moon-worship there, over the obeisance to him paid elsewhere.
With a righteous sceptre of blissful rulership, With a legitimate staff, bringing salvation to mankind, adorn my sovereignty forever. With strong weapons for the fray, protect my soldiers; Then, O Shamash, by oracle and dream, answer me correctly! By thy supreme command, which is unchangeable, May my weapons advance, and strike and overthrow the weapons of the enemies.
To Shamash they assigned the rôle played by Marduk. There was no danger in paying homage to Nabu, the son of Marduk. Ishtar they regarded as their own goddess quite as much as Ashur. These four deities, therefore, Ishtar, Shamash, Nabu, and Ashur, are the special gods of oracles recognized by the Assyrian rulers.
Detecting nothing to justify his suspicions, he digs his beak into the carcass, but scarcely has he done so when the serpent seizes hold of him. The eagle cries for mercy, and promises the serpent a present of whatever he desires. The serpent is relentless. To release the eagle would be to play false to Shamash. If I release thee ... Thy punishment will be transferred to me.
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