KASSITES, an Elamite tribe who played an important part in the history of Babylonia.
Moreover, the Babylonian inscriptions mention the Kashshi, an Elamite race, whose name has been equated with the classical KoQaaiot, Kiauuot, and it has been held that this affords a more appropriate explanation of Cush (perhaps rather Kash), the ancestor of (the Babylonian) Nimrod in Gen.
A sort of symbolic retaliation was the punishment of the offending member, seen in the cutting off the hand that struck a father or stole a trust; in cutting off the breast of a wet-nurse who substituted a changeling for the child entrusted to her; in the loss of the tongue that denied father or mother (in the Elamite contracts the same penalty was inflicted for perjury); in the loss of the eye that pried into forbidden secrets.
Before the rise of the First Dynasty of Babylon, however, Elam had recovered its independence, and in 2280 B.C. the Elamite king Kutur-Nakhkhunte made a raid in Babylonia and carried away from Erech the image of the goddess Nana.
From this time forward it was against Assyria instead of Babylonia that Elam found itself compelled to exert its strength, and Elamite policy was directed towards fomenting revolt in Babylonia and assisting the Babylonians in their struggle with Assyria.
The Elamite king was dethroned and imprisoned in 700 B.C. by his brother Khallusu, who six years later marched into Babylonia, captured the son of Sennacherib, whom his father had placed there as king, and raised a nominee of his own, Nergal-yusezib, to the throne.
The Assyrians pursued the Elamite army to Susa, where a battle was fought on the banks of the Eulaeus, in which the Elamites were defeated, Teumman captured and slain, and Umman-igas, the son of Urtaki, made king, his younger brother Tammaritu being given the district of Khidalu.
The return of Khumba-Khaldas led to a fresh Assyrian invasion; the Elamite king fled from Madaktu to Dur-undasi; Susa and other cities were taken, and the Elamite army almost exterminated on the banks of the Itite.
A list of the Elamite deities is given by Assur-bani-pal; at the head of them was In-Susinak, "the lord of the Susians," - a title which went back to the age of Babylonian suzerainty, - whose image and oracle were hidden from the eyes of the profane.
But as a matter of fact an exclusively Elamite origin is not improbable, from the fact that its earliest and first types are found at Susa.
Whether we should deduce from its common occurrence in Babylonia the existence of an Elamite population there in early times, later displaced by the Sumerians, we do not know.
In Semitic times Urra was pronounced Uri and confounded with uru, " ciiy "; as a geographical term, however, it was replaced by Akkadu (Akkad), the Semitic form of Agadewritten Akkattim in the Elamite inscriptions - the name of the elder Sargon's capital, which must have stood close to Sippara, if indeed it was not a quarter of Sippara itself.
The raid of the Elamite king Kutur-Nakhkhunte is placed by Assur-bani-pal 1635 years before his own conquest of Susa, and Khammurabi is said by Nabonidus to have preceded Burna-buryas by 700 years.
Sumuabi (" Shem is my father "), from southern Arabia (or perhaps Canaan), made himself master of northern Babylonia, while Elamite invaders occupied the south.
The Elamite supremacy was at last shaken off by the son and successor of Sin-muballidh, Khammurabi, Kham- whose name is also written Ammurapi and Kham- murabi.
The thirtieth year of his reign (in 2340 B.C.) he overthrew the Elamite forces in a decisive battle and drove them out of Babylonia.
In 1107 B.C., however, he sustained a temporary defeat at the hands of Merodach-nadin-akhi (Marduknadin-akhe) of Babylonia, where the Kassite dynasty had finally succumbed to Elamite attacks and a new line of kings was on the throne.
1030 B.C. An Elamite, 6 years.
At Rishire, some miles south of Bushire, and near the summer quarters of the British resident and the British telegraph buildings, there are extensive ruins among which bricks with cuneiform inscriptions have been found, showing that the place was a very old Elamite settlement.
Chedorlaomer, king of Elam, bears what is doubtless a genuine Elamite name.
When the annalistic tablet of Cyrus was translated, it was made to appear, to the consternation of Bible scholars, that the city of Babylon had capitulated to the Persian - or more properly to the Elamite - conqueror without a struggle.
Thither Assur-bani-pal brought the rebel Egyptian vassals Necho and Sharru-ludari, the Elamite kings, the booty and captives of his continual conquests.
It seems to have suffered severely in some manner at or about the time of the Elamite invasions, as shown by broken fragments of statuary, votive vases and the like, from that period, but at the same time to have won recognition from the Elamite conquerors, so that Eriaku (Sem.
Rim-Sin, biblical Arioch), the Elamite king of Larsa, styles himself "shepherd of the land of Nippur."
Politically it came into special prominence at the time of the Elamite conquest, when it was made the centre of Elamite dominion in Babylonia, perhaps as a special check upon the neighbouring Erech, which had played a prominent part in the resistance to the Elamites.
At the time of Khammurabi's successful struggle with the Elamite conquerors it was ruled by an Elamite king named Eriaku, the Arioch of the Bible, called Rim-Sin by his Semitic subjects.
A war with Teumman of Elam had resulted in the overthrow of the Elamite army; the head of Teumman was sent to Nineveh, and another king, Umman-igas, appointed by the Assyrians.
Elamite aid was readily forthcoming, especially when stimulated by bribes, and the Arab tribes joined in the revolt.
Haman, he says, is a corruption of Hamman or Humman or Uman, the name of the chief deity of the Elamites, in whose capital (Susa) the scene of the narrative is laid, while Vashti is Mashti (or Vashti), probably the name of an Elamite goddess.
Following the real or fancied light of these names, Prof. Jensen holds that the Esther-legend is based on a mythological account of the victory of the Babylonian deities over those of Elam, which in plain prose means the deliverance of ancient Babylonia from its Elamite oppressors, and that such an account was closely connected with the Babylonian New Year's festival, called Zagmuk, just as the Esther-legend is connected with the festival of Purim.