The observance of such days was a bar to attending even to important diplomatic business or setting out on a journey Such nubattu days fell on the 3rd, 7th and 16th of the intercalary month of Elul, and were noted as the nubattu of Marduk and his consort.
If he did not, on his death the brothers were bound to do so, giving her a full child's share if a wife, a concubine or a vestal, but one-third of a child's share if she were a hierodule or a Marduk priestess.
With the band dependent from the conical hat of Marduk-bal-iddin II.
When, with the political rise of Babylon as the centre of a great empire, Nippur yielded its prerogatives to the city over which Marduk presided, the attributes and the titles of En-lil were transferred to Marduk, who becomes the "lord" or Bel of later days.
Fought with Merodach-nadin-akhi (Marduk-nadin-akhe) of Babylon 418 years before the campaign of 689 B.C.; while, according to Tiglath-pileser I., the high-priest Samas-Hadad, son of IsmeDagon, built the temple of Anu and Hadad at Assur 701 years before his own time.
In Nisan the Kalda prince, M e rodach (Marduk)-baladan, entered Babylon and baladan. ?
One of his first acts was to restore Babylon, to send back the image of Bel-Merodach (Bel-Marduk) to its old home, and to re-people the city with such of the priests and the former population as had survived massacre.
Nabonidus, in fact, had excited a strong feeling against himself by attempting to centralize the religion of Babylonia in the temple of Merodach (Marduk) at Babylon, and while he had thus alienated the local priesthoods the military party despised him on account of his antiquarian tastes.
626 Nabu-kudur-uzur (Nebu chadrezzar II.) 605 Amil-Marduk (Evil-Mero dach), his son.
560 Labasi-Marduk, his son, 3 months.
The interesting parallels between the Babylonian Marduk (Merodach) god of light and Christ as a world saviour are ingeniously set forth by Zimmern in K.A.T., 3rd ed., pp. 376-391, but the total impression which they leave is vague.
It is difficult in any case not to connect with this catastrophe the carrying away to Khani of the Marduk statue afterwards recovered by Agum, one of the earlier kings of the Kassite dynasty.
Meyer are right, it belongs to a time not many generations after Agum recovered the Marduk statue.
This etymological connexion, suggested by Jensen (Kosmologie, 84), brings the festival of Purim into close relation with the Babylonian New Year festival known as Zagmuku, in which one of the most prominent ceremonials was the celebration of the assembly of the gods under the presidency of Marduk (Merodach) for the purpose of determining the fates of the New Year.
This conception of the strife of God with the devil was further interwoven, before its introduction into the Antichrist myth, with another idea of different origin, namely, the myth derived from the Babylonian religion, of the battle of the supreme God (Marduk) with the dragon of chaos (Tiamat), originally a myth of the origin of things which, later perhaps, was changed into an eschatological one, again under Iranian influence?
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.
As these emphasized their supremacy by grouping around them a court of loyal attendants dependent in rank and ready to do their master's bidding, so the gods of the chief centres and those of the minor local cults formed a group around Marduk; and the larger the group the greater was the reflected glory of the chief figure.
Of divine government of the universe, the recognition of a large number of gods and their consorts by the side of Marduk remained a firmly embedded doctrine in the Babylonian religion as it did in the Assyrian religion, with the important variation, however,.
Of transferring the role of the head of the pantheon from Marduk to Assur.
District, Assur was naturally advanced to the same position in the north that Marduk occupied in the south.
Predominance of the city of Babylon served to maintain for Marduk recognition even on the part of the Assyrian rulers, who,.
"To take the hand of Bel-Marduk" was the ceremony of installation which Assyrian rulers recognized equally with Babylonians as an essential preliminary to exercising authority in the Euphrates.
To Marduk the prophet-god Nabu in his turn became son, and his consort Tashmit (" causing to hear ") was the personification of Revelation.
It was this, probably, that induced him in 484 to renounce his title of king of Babel, and to remove from its temple the golden statue of Bel-Marduk (Merodach), whose hands the king was bound to clasp on the first day of each year.
Like Babylon Borsippa is not mentioned in the oldest inscriptions, but comes into importance first after Khammurabi had made Babylon the capital of the whole land, somewhere before 2000 B.C. He built or rebuilt the temple E-Zida at this place, dedicating it, however, to Marduk (Bel-Merodach).
28), identifying (so far as preserved) thirteen other Gods with Marduk, has been hailed by Friedrich Delitzsch (Babel and Bibel) as the great fountain-head of monotheism, and has influenced the bold if highly precarious conjectures of H.
A remarkable Babylonian tablet discovered by Dr Pinches represents Marduk, the god of light, as identified in his person with all the chief deities of Babylonia, who are evidently regarded as his varying manifestations.'
In a proclamation issued after his victory Cyrus guarantees life and property to all the inhabitants and designates himself as the favourite of Marduk, the great local god (Bel, Bel-Merodak) of Babel.
Manda d'hayye and his image Hibil Ziva with his incarnations clearly correspond to the old Babylonian Marduk, Merodach, the "first-born" son of Ea, with his incarnations, the chief divinity of the city of Babylon, the mediator and redeemer in the old religion.
Hibil's contest with darkness has its prototype in Marduk's battle with chaos, the dragon Tiamat, which (another striking parallel) partially swallows Marduk, just as is related of Hibil and the Manichaean primal man.
The temple of Marduk in Babylon which had fallen began to rise again at his command.
The title Belit was naturally transferred to the great mother-goddess Ishtar after the decline of the cult at Nippur, and we also find the consort of Marduk, known as Sarpanit, designated as Belit, for the sufficient reason that Marduk, after the rise of the city of Babylon as the seat of his cult, becomes the Bel or "lord" of later days.
Long garments ornamented with symbolical designs (stars, &c.) are worn by Marduk and Adad.
Thus the name of the chief god of the Babylonian pantheon, Marduk, is written by two signs to be pronounced Amar-Ud, which describe the god as the "young bullock of the day " - an allusion to the solar character of the god in question.
3), but the existence of light apart from the sun is presupposed; Marduk the creator is in fact a god of light.
At the base of this account lies the Babylonian myth' of the birth of the sun-god Marduk, his escape from the dragon who knows him to be his destined destroyer, and the persecution of Marduk's mother by the dragon.
In the ancient Mesopotamian religion the Intelligence of Jupiter was Marduk, "the lord of light," whose antithesis was accordingly conceived as the lord of darkness.
(Akkad) (3800 B.C., or, according to other authorities, 2800 B.C.), " In the year in which Sargon conquered the land of Amurru [the] "; or, " In the year in which Samsu-ditana [c. 1950 B.C.] made the statue of Marduk": Is.
With the dress one may perhaps compare the apparel of the gods Marduk and Adad, for which see A.
On the other hand, the principal god of Babylon was Zeus Belus (Bel Marduk), and it is difficult to see why he should have been called Sarapis on this occasion.
The oil for the conjuration (siptu) of Marduk" (Tallquist, Maklu series, tablet vii.
Originally like Marduk a solar deity with the winged disk - the disk always typifying the sun 8 - as his symbol, he becomes as Assyria develops into a military power a god of war, indicated by the attachment of the figure of a man with a bow to the winged disk.
Marduk alone retains a large measure of his independence as a 8 See Prince, Journ.
Even during the period that the Assyrian monarchs exercised complete sway over the south, they rested their claims to the control of Babylonia on the approval of Marduk, and they or their representatives never failed to perform the ceremony of "taking the hand" of Marduk, which was the formal method of assuming the throne in Babylonia.
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.
Judah itself was next involved in an anti-Assyrian league (with Edom, Moab and Philistia), but apparently submitted in time; nevertheless a decade later (70r), after the change of dynasty in Assyria, it participated in a great but unsuccessful effort from Phoenicia to Philistia to shake off the yoke, and suffered disastrously.3 With the crushing blows upon Syria and Samaria the centre of interest moves southwards and the history is influenced by Assyria's rival Babylonia (under Marduk-baladan and his successors), by north Arabia and by Egypt.
Mild attempts, to be sure, to group the chief deities associated with the most important religious and political centres into a regular pantheon were made - notably in Nippur and later in Ur - but such attempts lacked the enduring quality which attaches to Khammurabi's avowed policy to raise Marduk - the patron deity of the future capital, Babylon - to the head of the entire Babylonian pantheon, as 1 Even in the case of the "Semitic" name of the famous Sargon I., whose full name is generally read Sharru-kenu-sha-ali, and interpreted as "the legitimate king of the city," the question has recently been raised whether we ought not to read "` Sharru-kenushar-ri" and interpret as "the legitimate king rules" - an illustration of the vacillation still prevailing in this difficult domain of research.
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.
Besides the chief deities and their consorts, various minor ones, representing likewise patron gods of less important localities and in most cases of a solar character were added at one time or the other to the court of Marduk, though there is also to be noted a tendency on the part of the chief solar deity, Shamash of Sippara, and for the chief moon-god to absorb the solar and lunar deities of ]ess important sites, leading in the case of the solar gods to the differentiation of the functions of Shamash during the various seasons of the year and the various times of the day among these minor deities.
While frequently associated with Marduk, and still more closely with the chief god of Assyria, the god Assur (who occupies in the north the position accorded to Marduk in the south), so much so as to be sometimes spoken of as Assur's consort - the lady or Belit par excellence - the belief that as the source of all life she stands apart never lost its hold upon the people and found an expression also in the system devised by the priests.
The strong tendency towards concentrating in one deity - Marduk - the attributes of all others was offset by the natural desire to make the position of Marduk.
Marduk and Assur became rivals only when Babylonia..
Gave the Assyrians trouble; and when in 689 B.C. Sennacherib, whose patience had been exhausted by the difficulties encountered in maintaining peace in the south, actually besieged and destroyed the city of Babylon, he removed the statue of Marduk to Nineveh as a symbol that the god's rule had come to an end.
But for the substitution of Assur for Marduk, the Assyrian pantheon was the same as that set up in the south, though some of the gods were endowed with attributes which differ slightly from those which mark the same gods in the south.
This process, which reached its culmination in the post-Khammurabic period, led to identifying the planet Jupiter with Marduk, Venus with Ishtar, Mars with Nergal, Mercury with Nebo, and Saturn with Ninib.
This was done by making Ea confer on Marduk as his son the powers of the father, and by making Nusku a messenger between Ea and Marduk.
Shamash the sun-god was invested with justice as his chief trait, Marduk is portrayed as full of mercy and kindness, Ea is the protector of mankind who is grieved when, through a deception practised upon Adapa, humanity is deprived of immortality.
With the establishment of the Babylonian empire, under Khammurabi, early in the 2nd preChristian millennium, the religious as well as the political centre of influence was transferred to Babylon, Marduk became the Bel or lord of the pantheon, many of En-lil's attributes and myths were transferred to him, and E-kur was to some extent neglected.
Marduk)- Baladan sent his embassy to Hezekiah is disputed.
The revealing agency may be only a voice like Aius Locutius, to which the Romans raised a temple; or, like Hermes, he may be the messenger of the gods; or, like Marduk, pre-eminently the god of oracles in Babylonia, he may be the son Of Ea, the mighty deep encompassing the earth, source of all wisdom and culture.