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Updated: May 19, 2025
A name like E-edinna, 'house of the field, a temple to the consort of Shamash at Sippar, may also have been suggested by some attribute of the goddess. Lastly, we have a class of names that might be described as purely ornamental, or as embodying a pious wish. Of such we have a large number.
Since it is I who have the blessed privilege of supplying the Consecration wine it was easy enough to give Maimon another bottle, and armed with this he roused the Shamash in the dawn, pretending he had now obtained true human blood. A rouble easily procured him the keys again, and when he brought me back the bullock's blood, I awaited the sequel in peace.
Like the Assyrian Nabu, the god places the sceptre in the king's hands, but he is, after all, only the supreme messenger of Marduk. In the closing days of the Babylonian monarchy a more serious attempt, it would appear, was made to displace Marduk. Nabonnedos formed the design of replacing both Marduk and Nabu by the cult of Shamash.
One of the greatest of the northern kings erects a temple in honor of the god, and the later Babylonian kings vie with one another in doing honor to the two oldest sanctuaries of Shamash, at Sippar and Larsa. Perhaps the pristine affinity between Marduk, who, as we saw, was originally a sun-deity, and Shamash, also had a share in Hammurabi's fondness for coupling these two gods.
Sin, therefore, is appropriately called the father of gods, just as Anu, the personification of the heaven itself, is the supreme father of Sin and Shamash, and of all the heavenly bodies. The metaphorical application of 'father' as 'source, throughout Oriental parlance, must be kept in mind in interpreting the relationship between the gods.
Several attempts are made to reorganize the cult, but it was left for Nabubaliddin in the tenth century to restore E-Babbara to its former prestige. Esarhaddon and Ashurbanabal, who pay homage to the old Bel at Nippur, also devote themselves to Shamash at Sippar. They restore such portions of it as had suffered from the lapse of time and from other causes.
No doubt the priests did all in their power to add to the solemnity of such an occasion. The kings on their side showed their lavishness in furnishing victims for the sacrifice. Again and again does Esarhaddon solicit Shamash to reveal the outcome of the military campaigns in which the king was engaged.
It is interesting to note that Nabonnedos, feeling the end of his power to be near, undertakes, as one of the last resorts, the restoration of this edifice, in the hope that by thus turning once more to the powerful Shamash, he might secure his protection, in addition to that of Marduk, the head of the later Babylonian pantheon.
In a hymn where a description occurs of the boat containing Ea, Damkina his wife, and Marduk their son, together with the ferryman and some other personages sailing across the ocean, we may see traces of the process of symbolization to which the old figures of mythology were subjected. Shamash.
Nabubaliddin, in restoring the cult of Shamash at Sippar, makes provisions for an elaborate outfit of garments, specifying different garments for various periods of the year.
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