At this stage it is necessary to notice the fresh invasion of Syria by Hadad (Adad)-nirari, who besieged Mari, king of Damascus, and exacted a heavy tribute (c. Boo B.C.).
77); without the brim it resembles the crown of the Babylonian Merodach-nadin-akhi, with afeathered top it distinguishes Adad (god of storm, &c.) at Babylonia.
Young Egyptian princes and youthful kings had 3 Comp. the horns of Bau (" mother of the gods "), Samas (Shamash), (H)adad, and (in Egypt) of the Asiatic god assimilated to Set (so, too, Rameses III.
Statue Of The God Nebo; REIGN OF ADAD-NIRARI III.
Somewhat later, the Assyrian king Adad-nirari IV.
AmOng the Babylonians and Assyrians the baru (from bars to see, inspect) was a soothsaying priest who was consulted whenever any important undertaking was proposed, and addressed his inquiries to Samas the sun god (or Adad) as bet biri or lord of the oracle (accompanied by the sacrifice of lambs).
The name of the god signifies the "high one" and he was probably a god of the atmospheric region above the earth - perhaps a storm god like Adad, or like Yahweh among the ancient Hebrews.
With the dress one may perhaps compare the apparel of the gods Marduk and Adad, for which see A.
ADAD, the name of the storm-god in the Babylonian-Assyrian pantheon, who is also known as Ramman ("the thunderer").
Evidence seems to favour the view that Ramman was the name current in Babylonia, whereas Adad was more common in Assyria.
A god Hadad who was a prominent deity in ancient Syria is identical with Adad, and in view of this it is plausible to assume - for which there is also other evidence - that the name Adad represents an importation into Assyria from Aramaic districts.
On the other hand the cult of a specific storm-god in ancient Babylonia is vouched for by the occurrence of the sign Im - the "Sumerian" or ideographic writing for Adad-Ramman - as an element in proper names of the old Babylonian period.
The process of assimilation did not proceed so far in Babylonia and Assyria, but Shamash and Adad became in combination the gods of oracles and of divination in general.
Whether the will of the gods is determined through the inspection of the liver of the sacrificial animal, through observing the action of oil bubbles in a basin of water or through the observation of the movements of the heavenly bodies, it is Shamash and Adad who, in the ritual connected with divination, are invariably invoked.
Similarly in the annals and votive inscriptions of the kings, when oracles are referred to, Shamash and Adad are always named as the gods addressed, and their ordinary designation in such instances is bele biri, " lords of divination."
P. 131), c. 1300 B.C., records his restoration of the temple of Ishtar of Nineveh, which had been built by SamsiHadad (Shamshi-Adad) and restored once before by Assuruballit.
A long inscription of a certain Shamshi-Adad [Samsi-], extracts from which are quoted by Delitzsch (Mitt.
Meanwhile Mesopotamia continued to be crossed and recrossed by the endless marches of the Assyrian kings (such as Adad-nirari, Shalmaneser I.
AvirLs), on the Kahbur, held with the capital Asshur in the insurrection that occurred in 763 (the year of the eclipse), when evidently some one (an Adad-nirari ?) wore the crown, at least for a time.
Andrae, Der Anu Adad Tempel (1909).
Indeed, the other gods, Sin, Shamash (Samas), Adad, Ninib and Nergal, and even Ea, take on the warlike traits of Assur in the epithets and descriptions given of them in the annals and votive inscriptions of Assyrian rulers to such an extent as to make them appear like little Assurs by the side of the great one.
Besides the chief temple, the capital contained temples and chapels to Anu, Adad, Ishtar, Marduk, Gula, Sin, Shamash, so that we are to assume the existence of a sacred precinct in Assur precisely as in the religious centres of the south.
2 The repeated blows of Assyria did not prevent the necessity of fresh expeditions, and later, Adad-Nirari III.
Associated with Marduk was his consort Sarpanit, and grouped around the pair as princes around a throne were the chief deities of the older centres, like Ea and Damkina of Eridu, Nebo and Tashmit of Borsippa, Nergal and Allatu of Kutha, Shamash and A of Sippar, Sin and Ningal of Ur, as well as pairs like Ramman (or Adad) and Shala whose central seat is unknown to us.
The older incantations, associated with Ea, were re-edited so as to give to Marduk the supreme power over demons, witches and sorcerers; the hymns and lamentations composed for the cult of Bel, Shamash and of Adad were transformed into paeans and appeals to Marduk, while the ancient myths arising in the various religious and political centres underwent a similar process of adaptation to changed conditions, and as a consequence their original meaning was obscured by the endeavour to assign all mighty deeds and acts, originally symbolical of the change of seasons or of occurrences in nature, to the patron deity of Babylon - the supreme head of the entire Babylonian pantheon.
In the time of Adad-nirari of Assyria (812-783 B.C.) Edom is mentioned as an independent tributary with Beth-Omri (Israel) and Palashtu (Philistia); the absence of Judah is perplexing.
Besides absorbing the prerogatives of Ea and Bel, Marduk was also imbued with the attributes of other of the great gods, such as Adad, Shamash, Nergal and Ninib, so that, more particularly as we approach the days of the Neo-Babylonian Empire, the impression is created that Marduk was the only real deity recognized, and that the other gods were merely the various forms under which he manifested himself.
At times, instead of Ishtar, we find Adad, the storm-god, associated with Sin and Shamash, and it may be that these two sets of triads represent the doctrines of two different schools of theological thought in Babylonia which were subsequently harmonized by the recognition of a group consisting of all four deities.