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Updated: June 1, 2025
It is at least doubtful whether we ought to allow any weight at all to the additions and embellishments with which later writers, so much wiser than Moses, have overlaid the simplicity of his narrative. Urukh, whose fame may possibly have reached the Romans, was the great Chaldaean architect.
And from the signet cylinder of King Urukh, that their mode of dressing was identical with that of many personages represented in the mural paintings at Chichen-Itza. We have traced the MAYAS again on the shores of Asia Minor, where the CARIANS at last established themselves, after having spread terror among the populations bordering on the Mediterranean.
At any rate, if he was not the first to conceive and erect such structures, he set the example of building them on such a scale and with such solidity as to secure their long continuance, and render them well-nigh imperishable. There is no appearance in all Chaldaea, so far as it has been explored, of any building which can be even probably assigned to a date anterior to Urukh.
Another similar relic, belonging to a son of this monarch, has the inscription, "To the manifestation of Nergal, king of Bit-Zida, of Zurgulla, for the saving of the life of Ilgi, the powerful hero, the king of Ur, . . . . son of Urukh . . . . May his name be preserved."
Those of Purna-puriyas come from Senkereh the ancient Larsa, and consist of bricks, showing that he repaired the great temple of the Sun at that city which was originally built by Urukh. But the chief fame of Kurri-galzu arises from his having been the founder of an important city.
The writing of Urukh has passed out of the first or hieroglyphic stage, and entered the second or transition one, when pictures are no longer attempted, but the lines or wedges follow roughly the old outline of the objects in his architecture, again, though there is much that is rude and simple, there is also a good deal which indicates knowledge and experience.
Some additional splendor in the buildings, the idols, and perhaps the offerings, some increased use of music as a part of the ceremonial, some advance of corruption with respect to priestly impostures and popular religious customs might probably have been noticed; but otherwise the religion of Nabonidus and Belshazzar was that of Urukh and Ilgi, alike in the objects and the mode of worship, in the theological notions entertained and the ceremonial observances taught and practised.
The coincidences of the conquest the date, the foreign sovereignty and the name Zoroaster, tend to identify the Median dynasty of Berosus with a period of Susianian supremacy, which the monuments show to have been established it Chaldaea at a date not long subsequent to the reigns of Urukh and Ilgi, and to have lasted for a considerable period.
Its extent, as we have seen, varied greatly at different periods. Under the kings of the first dynasty to which Urukh and Ilgi belonged it was probably confined to the alluvium, which seems then to have been not more than 300 miles in length along the course of the rivers, and which is about 70 or 80 miles in breadth from the Tigris to the Arabian desert.
The same gods were worshipped in the same temples and with the same rites the same cosmogony was taught and held the same symbols were objects of religious regard even the very dress of the priests was maintained unaltered; and, could Urukh or Chedorlaomer have risen from the grave and revisited the shrines wherein they sacrificed fourteen centuries earlier, they would have found but little to distinguish the ceremonies of their own day from those in vogue under the successors of Nabopolassar.
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