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The name Sargon has been supposed to be one which he adopted as his royal title at the time of his establishment upon the throne, intending by the adoption to make it generally known that he had acquired the crown, not by birth or just claim, but by his own will and the consent of the people.
God's indignation against hypocrites and oppressors is declared in words that cannot be passed over; but ever as the clouds of trouble gather more thickly over His people is the hope of a coming Saviour more clearly put before them. Amos and Hosea, for instance, warned their people of the approach of Sargon of Assyria unless they repented and turned again to the law of the Lord.
Ishtar, described in an Assyrian inscription as Our Lady of Girdles, was the original Venus, as Gilgames was perhaps the prototype of Hercules. The legend of his labours is represented on a seal of Sargon of Akkad, a king who ruled fifty-seven hundred years ago. In the epic, Gilgames, betrayed by Ishtar, tried to find out how not to die.
Having thus crushed the rebellion and re-established tranquillity throughout Syria, Sargon turned his arms towards the extreme south, and attacked Gaza, which was a dependency of Egypt. The exact condition of Egypt at this time is open to some doubt. According to Manetho's numbers, the twenty-fifth or Ethiopian dynasty had not yet begun to reign.
In the following year, B.C. 702, Sennacherib made war on the tribes in Zagros, forcing Ispabara, whom Sargon had established in power, to fly from his country, and conquering many cities and districts, which he attached to Assyria, and placed under the government of Assyrian officers.
The early Babylonian kings, from the time of Sargon I. till the fourth dynasty of Ur or later, claimed to be gods in their lifetime.
Two centuries later, Sargon, whose scribes, as Jensen has noticed, manifest an 'archaeological' fondness for the earlier deities, repeats the phrase of Ashurnasirbal, and also calls his subjects 'troops of Anu and Dagan'; but it is important to observe that he does not include Dagan among the deities in whose honor he assigns names to the gates of his palace.
Still, there is no more reason to question the historical reality of Sargon than to question the existence of Moses, because a story of his early youth is narrated in Exodus which forms a curious parallel to the Sargon legend, or to question the existence of a personage by the name of Abraham, because an Abrahamitic cult arose that continues to the present day.
It marked a renewal of the pledge between the king and his god. The Assyrian kings, however, contented themselves with a single visit. Of Tiglathpileser II. and Sargon, we know that they came to Babylonia for the purpose of performing the old ceremony; and others did the same. The eighth and eleventh days of the festival month were invested with special sanctity.
As for the fire-god Gibil, with whom Nusku is identified, we have merely a reference to a month of the year sacred to the servant of Gibil in a passage of the inscriptions of Sargon. Bel-Marduk.
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