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81-553: The tutelary deity of the city was Tishpak (Tišpak) though other gods, including Sin , Adad , and Inanna of Kiti ( Kitītum ) were also worshiped there. The personal goddesses of the rulers were Belet-Šuḫnir and Belet-Terraban . Inhabited since the Jemdet Nasr period , around 3000 BC, Eshnunna was a major city during the Early Dynastic period of Mesopotamia. It is known, from cuneiform records and excavations, that

162-476: A "fierce power". "If a man begat sons, divorced his wife and married another, that man shall be uprooted from the house and property and may go after whom he loves. His wife (on the other hand) she claims the house." The Laws of Eshnunna consist of two tablets, found at Shaduppum (Tell Harmal) and a fragment found at Tell Haddad, the ancient Mê-Turan . They were written sometime around the reign of king Dadusha of Eshnunna and appear to not be official copies. When

243-511: A Ninurta-like figure ("Ninurta-Gestalt") and direct equation between these two gods (Tishpak being described as Ninurta ša ramkūti ) is attested in a single document each. In an Ugaritic trilingual god list Tishpak is identified with Milkunni, a Hurro - Hittite god whose name was the combination of the Ugaritic divine name Milku with the Hurrian suffix - nni . The Ugaritic column of

324-417: A brother of Naram-Sin, became king of Eshnunna. Shamshi-Adad I had multiple conflicts with the kingdom of Eshnunna, especially over the cities of Saduppum and Nerebtum. A letter addressed to the later king of Mari Zimri-Lim described how Shamshi-Adad had once called the king of Eshnunna his lord. Dadusha, the king of Eshnunna during this time, also sent an invitation to Hammurabi of Babylon to join him in

405-537: A campaign against Malgium. After the death of Shamshi-Adad, his kingdom split into two with Ishme-Dagan as king in Ekallatum and Yasmah-Addu as king in Mari . However, Zimri-Lim would take the throne of Mari and Yasmah-Addu would disappear. Ibal-pi-El entered negotiations with Zimri-Lim, proposing to draw the border of their respective kingdoms at Harradum and to renew the relationship between Mari and Eshnunna from

486-536: A curse formula from an inscription of either Kurigalzu I or Kurigalzu II from Der . Tishpak appears in a ritual from the Utukku Lemnutu incantation series as one of the deities meant to protect a doorway, alongside the Sebitti , Lulal , Latarak , Mashtabba and Ishtar . Two Neo-Assyrian ritual texts mention Tishpak: a tākultu from the reign of Ashurbanipal (alongside Ashur and Shakkan ) and

567-583: A few thousand troops, likely because they were attacked by Halmam. Zimri-Lim then successfully sieged Andarig and took the city. The Yaminites also attacked Mari at this time, and Charpin suggested that there was a plan to have the Eshnunnian army and the Yaminites meet, although it wasn't successful. After Mari took back Andarig, they began peace talks, although several groups in Mari were against concluding

648-567: A geometric style, were found in the Square Temple; these are known as the Tell Asmar Hoard . They are some of the best known examples of ancient Near East sculpture. The group, now split up, show gods, priests and donor worshipers at different sizes, but all in the same highly simplified style. All have greatly enlarged inlaid eyes, but the tallest figure, the main cult image depicting the local god, has enormous eyes that give it

729-529: A high position in international relations, and eventually Siwe-palar-huppak asked both Mari and Babylon for support against Eshnunna in Zimri-Lim's 7th year, which both obliged. Durand recently suggested that Eshnunna may have acted as an agent of Elam prior to Ibal-pi-El, which means that the Elamite invasion of Eshnunna was essentially an act against a rogue vassal. However, eventually an anti-Elamite coalition

810-569: A letter sent to Zimri-Lim (Zimri-Lim's Mari is likely not mentioned because it is taken for granted): "No king is truly powerful just on his own: ten to fifteen kings follow Hammurabi of Babylon, as many follow Rim-Sin of Larsa, as many follow Ibal-pi-El of Eshnunna, and as many follow Amut-pi-El of Qatna; but twenty kings follow Yarim-Lim of Yamhad" Later, between Zimri-Lim's 7th year and 9th year, contact with Elam increased with gift exchanges going both sides, with Mari receiving tin on multiple occasions. The sukkalmah of Elam had henceforth occupied

891-572: A list of deities worshiped in Assur (alongside Kittum ). One of the tablets from the library of Ashurbanipal narrates Tishpak's triumph over the monster Labbu , described as created by the sea, but designed by Enlil , seemingly to serve as punishment similar to the flood in the Atrahasis myth. Frans Wiggermann argues that the narrative shows a number of similarities to the myth of Anzu and to Enuma Elish . As pointed out by Wilfred G. Lambert,

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972-714: A minor warrior god from Uruk possibly associated with Nergal or Ninurta. The reading of his name continues to be disputed, and other proposals include Mes-sanga-unug , Messagunug, Pisangunuk and Pisansagunuga. Equating multiple Mesopotamian gods with the same Ugaritic and Hurrian ones in multilingual lists is well attested and is considered to be a result of scribes having to deal with the smaller number of deities present in these pantheons compared to these enumerated in Mesopotamian god lists. It has been suggested that in Ugarit gašaru might have referred to legendary ancestors of

1053-697: A palace from the Akkadian period were also excavated. Much effort was also put into the search for E-sikil, temple of Tishpak, without success. In records written in Sumerian the temple is dedicated to Ninazu while those in Akkadian refer to Tishpak. Despite the length of time since the excavations at Tell Asmar, the work of examining and publishing the remaining finds from that dig continues to this day. These finds include, terracotta figurines, toys, necklaces, cylinder seals, and roughly 200 clay sealings and around 1,750 cuneiform tablets (about 1000 of which came from

1134-407: A peace treaty with Eshnunna, with the most famous case being a line from an oracle of Dagan being relayed to Zimri-Lim in three different tablets, that "beneath straw runs water." In particular, Inib-shina (priestess and sister of Zimri-Lim) directly connects the oracle with the king of Eshnunna, and mentions that Dagan will destroy Ibal-pi-El. Lupakhum, someone also connected with the god Dagan, gave

1215-598: A straight line east of Baqubah . It was first located by Henri Pognon in 1892 but he neglected to report the location before he died in 1921. It was refound, after antiquities from the site began to appear in dealers shops in Baghdad, and excavated in six seasons between 1930 and 1936 by an Oriental Institute of the University of Chicago team led by Henri Frankfort with Thorkild Jacobsen , Pinhas Delougaz, Gordon Loud, and Seton Lloyd . The expedition's field secretary

1296-636: A theophoric element are known from is the Chogha Gavaneh site in western Iran , which in the early second millennium BCE was a predominantly Akkadian settlement. Kamyar Abdi and Gary Beckman note that the locally used calendar shows affinity with that known from sites in the Diyala area, and on this basis link it with Eshnunna. While the number of personal names invoking gods from the Diyala area, especially Tishpak (Ibni-Tishpak, Lipit-Tishpak, Tishpak-Gamil, Tishpak-nasi, Tishpak-iddinam, Warad-Tishpak),

1377-422: A vague warning about Eshnunna, and reprimanded the goddess Dērītum for counting on a peace treaty with Eshnunna. Regardless, Zimri-Lim signed the treaty with the king of Eshnunna. With the treaty between Zimri-Lim and Ibal-pi-El in Zimri-Lim's 5th year, Mari was able to keep Hit, and Rapiqum was given to Babylon. By the 6th year of Zimri-Lim, then the geopolitical situation had grown very complicated, as shown in

1458-444: Is addressed as "the one who brightens Tishpak's face." This section additionally mentions Ninazu, indicating it refers to Eshnunna, most likely showing that Hammurabi after his conquest of said city presented himself as fulfilling obligations associated with local gods to legitimize his rule. A reference to Esikil occurs on a boundary stone ( kudurru ) of Nazi-Maruttash . Another Kassite period reference to Tishpak can be found in

1539-547: Is also attested as the epithet or part of epithets of deities, for example Adad , Dumuzi , Ishtar and Ninurta (first attested during the reign of Tiglath-Pileser I ). Tishpak was chiefly worshiped as the tutelary god of Eshnunna (Tell Asmar ), first appearing there in the Sargonic period. His cult retained a degree of importance through most of the Old Babylonian period , much like his city. His main temple

1620-464: Is higher in documents from Sippar than from any other place in Babylonia proper, the people bearing them were likely not native inhabitants of the city, but rather individuals who arrived from the kingdom of Eshnunna. There is evidence that Sippar was closely linked to Eshnunna, including economic texts, letters and the existence of greeting formulas invoking Shamash alongside Tishpak, rather than

1701-456: Is non-Semitic, and possibly Elamite. Bilalama attempted to maintain good relationships with Ilum-muttabbil of Der and Elam, although Der and Elam were at war. Bilalama was succeeded by Ishar-ramassu. The palace was then destroyed in a fire, which may have been the result of a foreign invasion. Ilum-mutabbil of Der may have taken Eshnunna and replaced Ishar-ramassu with Usur-awasu, which if the case would have meant that Der had attempted to break up

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1782-517: Is unknown afterwards though the city did survive at least until the 12th century BC. The following list should not be considered complete: Tishpak Tishpak ( Tišpak ) was a Mesopotamian god associated with the ancient city Eshnunna and its sphere of influence, located in the Diyala area of Iraq . He was primarily a war deity, but he was also associated with snakes, including the mythical mushussu and bashmu , and with kingship. Tishpak

1863-406: The 10th year of Zimri-Lim. Later, the new king of Eshnunna blocked messengers between Elam and Babylon when the two were trying to reestablish relationships, which likely resulted in a rise in tension between Babylon and Eshnunna. Silli-Sin would later send a letter telling Ishme-Dagan and Hammurabi of Kurda to not send troops to Babylon even if asked and even tried to ask Zimri-Lim to do the same, but

1944-491: The 12th century BC the Elamite ruler Shutruk-Nakhunte conquered Eshnunna and carried back a number of statues, ranging from the Akkadian period to the Old Babylonian period, to Susa. Because of its promise of control over lucrative trade routes, Eshnunna could function somewhat as a gateway between Mesopotamian and Elamite culture. The trade routes gave it access to many exotic, sought-after goods such as horses from

2025-620: The Abu Temple at Tell Asmar (Eshnunna) went through a number of phases. This included the Early Dynastic Archaic Shrine, Square Temple, and Single-Shrine phases of construction. They, along with sculpture found there, helped form the basis for the three part archaeological separation of the Early Dynastic period into ED I, ED II, and ED III for the ancient Near East. A cache of 12 gypsum temple sculptures, in

2106-607: The Akkadian version and Ninazu in Sumerian as the god worshiped in Esikil. Wilfred G. Lambert additionally proposed that Tishpak could be understood as a deity connected with Ninurta, based on his association with Ninazu, who shared many traits with the latter. Similarly, Andrew R. George argues that Tishpak's placement in the so-called Canonical Temple List might indicate he was one of the deities who could be syncretised with Ninurta, similar to Lugal-Marada , Zababa or Urash . According to Marten Stol, both classification of Tishpak as

2187-565: The Dadusha stela, Mardin stela and the Yahdun-Lim's building inscriptions, which may have in turn influenced Assyria's ideology later. After the death of Naram-Sin, three kings, Iqish-Tishpak, Ibbi-Sin, and Dannum-tahaz, ruled in short succession. Out of the three, Iqish-Tishpak was unrelated to Ipiq-Adad II and was probably a usurper. The sequence of these three rulers has not been established with certainty. After these three rulers, Dadusha,

2268-536: The Elamite Inshushinak (the tutelary god of Susa ). In the god list An = Anum all of them appear in sequence, following Ereshkigal , which according to Wiggermann indicates they were regarded as underworld deities. An inscription of king Dadusha of Eshnunna indicates that Tishpak was regarded as one of the major gods in this city's sphere of influence, as he occurs right after Anu , Enlil , Sin and Shamash , and before Adad . His character

2349-542: The Labbu myth, Wilfred G. Lambert proposes that it might instead be a rare occurrence of Tiamat outside the Enuma Elish , rather than a mention of ordinary non-personified sea. A Neo-Babylonian god list identifies Tishpak with Marduk, referring to him as "Marduk of the troops." Frans Wiggermann argues that the mushussu started to be associated with Marduk after Hammurabi's conquest of Eshnunna and suggests that it

2430-467: The Old Babylonian dialect of the Akkadian language , termed "archaic Old Babylonian". They are roughly in two groups a) earlier primarily from the reigns of Bilalama, Nur-ahum and Kirikiri and b) later primarily from the reigns of Usur-awassu, Ur-Ninmar, and Ipiq-Adad I. From 2001 until 2002, Iraqi archaeologists worked at Tell Asmar. Excavation focused on an area of private houses in the southern part of

2511-489: The Yaminite chief Yaggih-Addu took Assur and Ekallatum, and the event was described in a letter to Zimri-Lim how "Assur, Ekallatum and Eshnunna have now become one house." Ishme-Dagan seemed to have left the capital to go to Babylon before Ekallatum was invaded. Eshnunna succeeded in capturing Shubat-Enlil, which seemed to have caused the submission of several kings in the region to Eshnunna. Eshnunna laid siege to Kurda after

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2592-474: The actual laws were composed is unknown. They are similar to the Code of Hammurabi . Rulers from the Early Dynastic period and governors under the Akkadian empire are currently unknown. Eshnunna was ruled by vassal governors under Ur III for a time, then was independent under its own rulers for several centuries, and finally controlled by vassal governors under Babylon after the city's capture by Hammurabi. Rulership

2673-490: The alliance between Elam and Eshnunna. The reigns of the successors Azuzum, Ur-Ninmarki and Ur-Ningishzida appeared to have been peaceful. There followed a period of political uncertainty in the Diyala. Ipiq-adad II was the first king of Eshnunna to put the divine determinative before the name since Shu-Iliya, and took on the titles "mighty king" "king of the world" and "king who enlarged the kingdom of Eshnunna." The Mari Chronicles mentions that he defeated Aminum of Assur but

2754-536: The ambitions of both Sumu-la-El of Babylon and Ipiq-Adad II a line of demarcation between the two kingdoms was formed, running somewhere along Sippar-Amnanum. The boundary line changed multiple times after that, with Apil-Sin conquering Ashtabala and other cities along the Tigris, which was reversed by Naram-Sin of Eshnunna. Naram-Sin, the successor of Ipiq-Adad II, also continued to use the divine determinative before his name and used similar ambitious epithets. Naram-Sin

2835-405: The beginning of the latter's reign mentioned that Yahdun-Lim called the king of Eshnunna "father" which indicates a superior position on the part of the king of Eshnunna. Yahdum-Lim also bought the region of Puzurran from Eshnunna. Pongratz-Leisten suggests that the political power of Eshnunna extended to cultural influence with its neighbors, which could be seen from the similarities in style between

2916-498: The city mention Tishpak too. According to Marten Stol, Tishpak was generally not worshiped outside the kingdom of Eshnunna. No references to active worship of him are known southern Mesopotamian cities. Personal names with Tishpak as a theophoric names are known from Shaduppum (Tell Harmal), a city which was located within the borders of the kingdom of Eshnunna. Another site other than Eshnunna itself, though most likely affiliated with it, from which personal names with Tishpak as

2997-468: The city rejected the peace offerings, but they failed the siege and had to fall back to Andarig. They also supported the Yaminites against Zimri-Lim, who had to deal with a revolt by them earlier in his reign. Zimri-Lim, in his 4th year, stayed at Ashlakka for a while, a city which he took in his 3rd year, likely using the city as a base of operations to attack the Eshnunnian army. Then, Eshnunna withdrew from Shubat-Enlil leaving Yanuh-Samar behind as king with

3078-601: The city was occupied in the Akkadian period though its extent was noticeably less than it reached in Ur III times. Areas of the Northern Palace date to this period and show some of the earliest examples of widespread sewage disposal engineering including toilets in private homes. The first known rulers of the city were a series of vassal governors under the Third dynasty of Ur . Eshnunna may have had special relationships to

3159-450: The dragon mushussu . A year name from Eshnunna additionally indicates a bronze plough was one of the sacred objects held in his main temple. In the poorly preserved Labbu myth Tishpak's divine weapon is a seal, and he is described as capable of causing storms. It does not necessarily indicate he was a weather god, as Ninurta and Marduk , who had no such a role, also use atmospheric phenomena as weapons in myths. Such an interpretation

3240-520: The expedition to Maniksum, which Hammurabi refused. Dadusha also launched an offensive to the middle-Euphrates, but Ishme-Dagan reassured Yasmah-Addu that there are plans for a counter-attack. A peace treaty was eventually signed between Shamshi-Adad and Dadusha. Both would eventually cooperate in a campaign against Qabra, and Shamshi-Adad and Dadusha's recount of the events were recorded in the Mardin stela and Dadusha stela respectively. The victory over Qabra

3321-428: The god Tispak, governor of Esnunna". Rulers of Eshnunna after Shu-iliya would call themselves the steward of Eshnunna on behalf of Tishpak, and Tishpak even took on traditional titles usually attested by kings. The seal of Shu-iliya had him ruling under Tishpak ie "Tišpak, mighty king, king of the land Warum, king of the four quarters, Shu-iliya (is) his...". Kirikiri then ousted Nur-ahum from power. Not having ties to

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3402-505: The gods as fully anthropomorphic, he was on occasion described as green in color, possibly indicating he was assumed to have snake-like skin. A scaled god occurs on seals from Eshnunna, but according to Frans Wiggermann he might be Ninazu rather than Tishpak. As noted by Theodore J. Lewis, art from Eshnunna, likely to depict Tishpak and monsters associated with him, is often incorrectly labeled as Canaanite even in professional publication, "bypassing any reference to Tishpak." Tishpak's wife

3483-446: The latter finally ceased to be mentioned in documents from it after Hammurabi 's conquest. While similar in character, Ninazu and Tishpak were not fully conflated, and unlike Inanna and Ishtar or Enki and Ea were kept apart in god lists. It is generally agreed by scholars that Tishpak had neither Sumerian nor Akkadian origin. Fritz Hommel suggested in 1904 that he was analogous to the Hurrian weather god Teshub . This theory

3564-468: The messenger was intercepted and the incident was reported to Zimri-Lim. Troops from Mari were still stationed in Babylonian territory from the previous war with Elam, and Zimri-Lim wished to recover those. Hammurabi, when asked later to send the troops back to Mari, cited concerns with Eshnunna as the reason for why he was reluctant to do so. Charpin suggests that the territorial demands from Hammurabi

3645-428: The most similar composition is however a fragmentary myth which seemingly casts Nergal as the hero, in which he confronts a sea monster on the behalf of Enlil. Frans Wiggermann proposes that the Labbu myth served as an explanation for Tishpak's associations with serpentine creatures such as mushussu, and as a justification for his installation as the tutelary god of Eshnunna. Lambert regards Wiggermann's theories about

3726-496: The myth as speculations due to the poor state of preservation of its only source making it impossible to interpret fully. Sumu-la-El Sumu-la-El (also Sumulael or Sumu-la-ilu ) was a King in the First Dynasty of Babylon . He reigned c. 1880-1845 BC . He subjugated and conquered nearby cities like Kish and built a string of fortresses around his territory. This Ancient Near East biographical article

3807-484: The name of his son Nanshak as Elamite, and Irene Sibbing-Plantholt. In 1965 Dietz-Otto Edzard combined both theories, arguing that Tishpak was an Elamite form of Teshub. Frans Wiggermann proposes that Tishpak was one of the deities he describes as " transtigridian snake gods," a group which he assumes developed on the boundary between Sumero-Akkadian and Elamite culture to which he also assigns gods such as Ninazu, Ningishzida , Ishtaran (the tutelary god of Der ) and

3888-517: The north, copper, tin, and other metals and precious stones . In a grave in Eshnunna, a pendant made of copal from Zanzibar was found. A small number of seals and beads from the Indus Valley civilization were also found. The remains of the ancient city are now preserved in the tell , or archaeological settlement mound, of Tell Asmar, some 50 miles northeast of Baghdad and 15 km in

3969-580: The offer. The need to evacuate people from the Suhum in the 2nd year of Zimri-Lim could imply a renewed offensive by Eshnunna. Mari and Eshnunna would be at war between the 3rd year and the 5th year of Zimri-Lim. Eshnunna captured Rapiqum in the 3rd year of Zimri-Lim, which was celebrated in Ibal-pi-El's 9th year name. Later Ibal-pi-El sent an ultimatum to Zimri-Lim that he would take Shubat-Enlil . The army of Eshnunna, lead by former king of Allahad Atamrum and

4050-520: The other while standing on two subdued enemies. After the fall of the Ur III empire there was a period of chaos in Akkad with numerous city-states vying for power. Eshnunna was briefly seized by Subartu who may have ousted Shu-iliya. Ishbi-Erra (in his 9th year, circa 2010 BC) of the southern Mesopotamia city of Isin defeated Subartu and installed Nur-ahum as the new ruler of Eshnunna. Bricks were found with his standard inscription "Nur-ahum, beloved of

4131-437: The palace). Because only inexperienced laborers were available many of the tablets were damaged or broken during the excavation. A project to clean, bake, and catalog all the tablets did not occur until the 1970s. The tablets from the Akkadian period were published in 1961. While most of the Eshnunna tablets are of an administrative nature 58 are letters which are rare in this time period. The letters are written in an early form of

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4212-438: The presence of a diplomat from Eshnunna was remarkable as Eshnunna and now an indirect enemy of Andarig and Karana for supporting Ishme-Dagan, and suggests that they were tolerated as observers as they were not officially enemies. Eshnunna seemed to have finally concluded a peace treaty with Babylon, and so dropped their support of Ishme-Dagan. Hammurabi and Silli-Sin also had a diplomatic marriage, where one of Hammurabi's daughters

4293-497: The previous ruler, he was likely an usurper, and a fire destroyed the northwestern part of the Su-Sin temple. However, he still called himself “ensi of Eshnunna” on behalf of Tishpak. An alternative view is that Kirikiri was actually the brother of Nur-ahum. Kirikiri established a new line of rulers with his son Bilalama. Bilalama formed a diplomatic marriage with Elam , giving his daughter Me-Kubi to Tan-Ruhuratir. The name of Kirikiri

4374-564: The royal family or to an underworld god. It is also attested as an epithet of the goddess Anat . The cognate Akkadian word, gašru , is attested in Emar as the name of a deity as well. In Mesopotamia, the god Gashru was usually associated with Lugalirra or Erra . Neo-Babylonian documents possibly originating in the Eanna archive from Uruk indicate he was worshiped under his own name in nearby Opis . The word gašru and its derivatives

4455-405: The royal family. For example, Shulgi's wife Shulgi-Simtum showed devotion to two goddesses closely connected with the governor's dynasty at Eshnunna, and Shu-Sin's uncle Babati temporarily lived in Eshnunna. Ituria is attested as the governor of Eshnunna under Ur from at least Su-Sun year 9 to Ibbi-Sin year 2. He erected a temple to Shu-Sin in a new lower town. Soon after Shu-Sin's death, Ituria

4536-428: The same list (line 27) describes him as ga-ša-ru (Ugaritic: "mighty"; written as gṯr in the alphabetic script ), an epithet treated as a divine name in this case which is applied within the same text to two more Mesopotamian deities whose names are not preserved. Aaron Tugendhaft, following earlier restoration proposals, concludes that they can be tentatively identified as Ningirsu (line 43) and Mesagunu (line 45),

4617-409: The seal of Shu-Iliya, a king of Eshnunna, Tishpak appears alongside the goddesses Belet-Šuḫnir and Belet-Terraban . It is assumed that they had their origin north of Eshnunna, where the corresponding cities, Shuhnir and Terraban, were most likely located. While Tishpak's epithet, "steward of the sea," is generally regarded as a sign that he was viewed as the enemy of a marine monster as described in

4698-418: The site. Nineteen cylinder seals, two very damaged, were recovered. One seal is inscribed "Azuzum Governor of the (city of) Eshnunna Atta-ilī Scribe, your/his slave". Another reads "Bilalama! beloved [of the god Tishpak] ruler of the (city of) Eshnunna Ilšu-dan on of Ur-Ninsun the scribe (is) your/his servant". The final report from that excavation is in the publication process. During the Early Dynastic period,

4779-475: The time of the Mariote king Yahdun-Lim. He informed his benefactor Yarim-Lim, king of Yamhad (Aleppo) that although Eshnunna wanted to forge an alliance, Zimri-Lim always turned the envoys down, which may not have been the case as there were several discussions between him and Eshnunna during this time. Ultimately, Zimri-Lim did not consider the agreement satisfactory, as he wanted to control the Suhum, and rejected

4860-401: The tutelary god of nearby Babylon, Marduk. Tishpak is also mentioned in a letter addressed by the official Shamash-nasir to the king Zimri-Lim of Mari , relaying an oracle of Terqa 's tutelary god Dagan to him. The text was most likely an allegorical representation of Eshnunna’s encroachment of territory within the sphere of influence of Mari, with the mentioned gods - Dagan, Tishpak and

4941-462: The western goddess Ḫanat (whose words were relayed by the god Yakrub-El ) - representing respectively Mari, Eshnunna and the Suhum area, which was under the control of Mari, but presumably endangered by the eastern kingdom's forces. While the text recognizes Tishpak as a high ranking god, it ultimately considers Dagan a higher authority. In the prologue of Laws of Hammurabi , the eponymous king

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5022-573: Was Mary Chubb . The primary focuses of the Chicago excavations were the palace and the attached temple (28 meters by 28 meters with 3 meter wide walls) of Su-Sin (termed by the excavators The Palace of the Rulers and The Gimilsin Temple respectively). The palace was built during the time of Ur III ruler Shugi and the Temple by governor Ituria to the deified Ur III ruler Su-Sin during his reign. The palace

5103-416: Was a result of influence of the image of Tishpak on that of Marduk. Texts equating Tishpak with another god chiefly known from the official pantheon of Babylon , Nabu , are also known. While most Mesopotamian sources do not treat Ninazu and Tishpak as equivalents, and they appear separately in the prologue of Laws of Hammurabi , a bilingual inscription from the reign of Shulgi of Ur lists Tishpak in

5184-548: Was also mentioned in Assyrian King List in the section on Shamshi-Adad, being the one who forced Shamshi-Adad into exile. The Laws of Eshnunna and the building of the Naram-Sin audience hall were from the reign of Naram-Sin of Eshnunna. Mari, during the reign of Yahdum-Lim, adopted the writing system from Eshnunna with its sign usage and tablet shape, and a later letter addressed from Ibal-pi-El II to Zimri-Lim at

5265-417: Was also referred to with epithets which in earlier periods belonged to Akkadian royal titularies. Beate Pongratz-Leisten compares it to the position of the god Ashur in his city Assur . One of the kings of Eshnunna was named Iquish-Tishpak. Bilalama and Dadusha called themselves "beloved of Tishpak" and most likely placed two statues of himself in his temple. Multiple year names of various rulers of

5346-420: Was also supported by Thorkild Jacobsen at first, though he later abandoned it and proposed that Tishpak's name had Akkadian origin, which is now regarded as implausible. Jacobsen’s second theory relied on the assumption that Tishpak's name, which he argued meant "downpour," would have similar meaning to an etymology he proposed for the name of Ninazu, "The Water-Pouring Lord," according to him an indication he

5427-400: Was celebrated in the following year name of Dadusha, although the king would later die in the same year. Negotiations with Dadusha's successor Ibal-pi-El II proved difficult for Shamshi-Adad, and envoys from Eshnunna continued to come to Shamshi-Adad's kingdom to negotiate an agreement years later. Later, during the eponym of Nimer-Sin, Shamshi-Adad's troops would join Eshnunna and Babylon's in

5508-451: Was defeated by Elam. Later, he effectively brought the Diyala region under the control of Eshnunna. Ipiq-Adad II may have also conquered Rapiqum , but the year-name had been suggested by other scholars to instead read "Rapiqum and its surroundings," and that it is an alternative form of the 11th year name of Hammurabi, which celebrated his conquest of Rapiqum. Rapiqum was, however, conquered by Dadusha and then Ibal-pi-El II. Eventually, through

5589-431: Was followed by his son Shu-iliya, who in 2026 BCE got rid of the Ur III calendar and replaced it with a local one. He also stopped calling himself the ensi (governor) of Eshnunna, instead referring to himself as lugal (king) and "beloved of Tishpak ". His seal also mentioned the deities Belat-Shuhnir and Belat-Terraban. His personal seal shows him facing the god Tishpak, who is holding a rod and ring in one hand and an axe in

5670-458: Was formed, and Elam was forced to retreat back, but not before sacking the city of Eshnunna. Hammurabi would later write a letter to the sukkalmah that he did say the people of Eshnunna "would not fail to live up to their reputation as rebels." Silli-Sin , who was not related to the previous royal family of Eshnunna, was installed as king in Eshnunna by the Eshnunnian troops. Hammurabi and Silli-Sin exchanged tablets with each other to swear oaths in

5751-489: Was given control of Shubat-Enlil. Atumrum seemed to have kept his old allegiance to Eshnunna, since Eshnunna was listed as one of his allies. However, the relationship between them seemed to have deteriorated as Atumrum later moved the troops from Eshnunna to a new quarters, which the soldiers complained was "a city in ruins." Representatives of Eshnunna was present in a treaty talk between Atamrum (king of Andarig and Allahad) and Ashkur-Addu (king of Karana). Heimpel remarks that

5832-515: Was married to Silli-Sin. In 1762 BC, in Year 31 of Hammurabi of Babylon, the Babylonians occupied the city of Eshnunna. He returned the titular deity of Assur which had been removed when Eshnunna captured the city of Assur. The fate of Silli-Sin is unknown, as the Mari archives would end 4 months later. In his 38th year name, Hammurabi would claim to have destroyed Eshnunna with a flood. In

5913-488: Was of neither Sumerian nor Akkadian origin and displaced Eshnunna's original tutelary god, Ninazu. Their iconography and character were similar, though they were not formally regarded as identical in most Mesopotamian sources. It is commonly assumed that initially the tutelary deity of Eshnunna was Ninazu, worshiped in the temple Esikil. From the Sargonic period onward, Tishpak competed with Ninazu in that location, and

5994-439: Was partially destroyed during the reign of Bilalama but was eventually fully restored. The remaining excavation efforts were directed to the Abu Temple whose beginnings went back to the Early Dynastic I period and which had undergone a series of major changes over the centuries. A large Southern Building was discovered, believed to be from the time of Ipiq-Adad II, of which only the foundations remained. A number of private houses and

6075-570: Was similar to Ninazu's. He was a war god, described as "the warrior of the gods" ( ursag ili ). The incantation series Šurpu highlights this feature, calling him "lord of the troops" and placing him in a sequence with Ningirsu and Zababa , who were both regarded as warlike deities. An Akkadian text from Eshnunna additionally characterizes him as "steward of the sea" ( abarak ti'āmtim ) and "fierce hero" ( qurādum ezzum ). Tishpak's attributes overlapped with these of Ninazu and included two maces and various snakes and serpentine monsters, especially

6156-438: Was suggested in older studies, but is no longer accepted today. Tishpak's name was represented logographically with the sign MUŠ, which could also designate other deities, for example Inshushinak . On cylinder seals Tishpak could be depicted riding on a mushussu. References to visual representations of him "treading on a dragon" are also known from Mesopotamian texts. Additionally, while Mesopotamians generally imagined

6237-565: Was the Esikil, "pure house," originally the temple of Ninazu. Only one reference to a festival of Tishpak, kinkum (the twelfth month of the calendar used in Eshnunna) isin Tishpak , is known. After Eshnunna gained independence after the fall of Third Dynasty of Ur , a royal ideology in which the king was a representative of Tishpak developed. The human ruler of the city was described as an ensi , and Tishpak as its lugal . The latter

6318-450: Was the god of spring rains. However, it is now agreed that Ninazu's name means "Lord Healer," and that he was considered a god of the underworld and vegetation and sometimes a divine warrior, not a weather deity. Elam has also been proposed as Tishpak's point of origin. Modern authors who support this view include Marten Stol, who considers it a possibility that Tishpak's name has Elamite origin, Manfred Krebernik, who also classifies

6399-409: Was the goddess Kulla , known as the "Queen of Eshnunna." Much like in the case of her husband, the origin of her name is uncertain and a matter of scholarly debate. Their sons were Nanshak, Pappasanu and Me-SUḪUR (reading of the name uncertain). Marten Stol additionally assumes that Inshushinak and Ishtaran were regarded as sons of Tishpak by the compiler of the god list An = Anum . His sukkal

6480-406: Was the serpentine creature bashmu . However, since on cylinder seals a god who might be Tishpak is accompanied by a fully anthropomorphic attendant deity, it is possible that Bashmu in this case was the name of an anthropomorphic minor god which was simply meant to highlight the association between his master and snakes. A further courtier of Tishpak was Abu , also known as Ipahum, "viper." On

6561-415: Was to discourage the new king of Eshnunna, as he would not conclude peace with Eshnunna if he's not given Upi, Shahaduni and the banks of the Tigris. Silli-Sin seemed to have rejected these proposals. Silli-Sin may have also called for a mobilization of troops, which would have worried Hammurabi. Ishme-Dagan also forsook his past alliance with Mari and Babylon and allied with Eshnunna, perhaps because Atamrum

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