Samizdat

Publishing the Forbidden. All Rights Reserved. © Samizdat 2014-21.

Category: War God

Asshur, God of War

“An incident which well illustrated the popularity of the Assyrian belief in the conquering power of the national god is described in an account of the expedition of Sargon against Ashdod stamped on a clay cylinder of that monarch’s reign.

This clay prism contains Assyrian inscriptions in cuneiform writing that validates the Biblical account regarding the capture and deportation of the northern kingdom of Israel in 722 B.C.  The inscriptions record the 8th campaign of Sargon II in Syria and the revolts in Samaria, the capital of northern Israel, before and after Sargon’s campaigns.  The Assyrian inscriptions also record king Sargon’s boasting, “I besieged and captured Samaria, and carried off 27,290 of its inhabitants as booty” (2 Kings 17:5-6).  This cuneiform tablet is addressed to the god Asshur and is now in the Louvre, Paris. http://jesuschristgospel.com/sargon-ii-inscriptions/

This clay prism contains Assyrian inscriptions in cuneiform writing that validates the Biblical account regarding the capture and deportation of the northern kingdom of Israel in 722 B.C.
The inscriptions record the 8th campaign of Sargon II in Syria and the revolts in Samaria, the capital of northern Israel, before and after Sargon’s campaigns.
The Assyrian inscriptions also record king Sargon’s boasting, “I besieged and captured Samaria, and carried off 27,290 of its inhabitants as booty” (2 Kings 17:5-6).
This cuneiform tablet is addressed to the god Asshur and is now in the Louvre, Paris.
http://jesuschristgospel.com/sargon-ii-inscriptions/

Sargon states that in his ninth expedition to the land beside the sea, to Philistia and Ashdod, to punish King Azuri of that city for his refusal to send tribute and for his evil deeds against Assyrian subjects, Sargon placed Ahimiti, nephew of Azuri, in his place and fixed the taxes.

But the people of Ashdod revolted against the puppet Sargon had placed over them, and by acclamation raised one Yaran to the throne, and fortified their dominions. They and the surrounding peoples sought the aid of Egypt, which could not help them.

For the honour of Asshur, Sargon then engaged in an expedition against the Hittites, and turned his attention to the state of affairs in Philistia (c. 711 b.c.), hearing which Yaran, for fear of Asshur, fled to Meroc on the borders of Egypt, where he hid ignominiously. Sargon besieged and captured the city of Ashdod, with the gods, wives, children, and treasures of Yaran.

It is plain that this punitive expedition was undertaken for the personal honour of Asshur, that he was believed to accompany the troops in their campaign against the rebellious folk of Ashdod, and that victory was to be ascribed to him and to him alone.

All tribute from conquered peoples became the property of Asshur, to whom it was offered by the Kings of Assyria. Even the great and proud monarchs of this warlike kingdom do not hesitate to affirm themselves the creatures of Asshur, by whom they live and breathe and by whose will they hold the royal authority, symbolized by the mighty bow conferred upon them by their divine master.

That these haughty rulers were not without an element of affection as well as fear for the god they worshipped is seen from the circumstance that they frequently allude to themselves as the sons of Asshur, whose viceroys on earth they were.

Seal of Asshur, Assyrian god of war.

Seal of Asshur, Assyrian god of war.

Asshur was, indeed, in later times the spirit of conquering Assyria personalized. We do not find him regarded as anything else than a war-god. We do not find him surrounded by any of the gentler attributes which distinguish nonmilitant deities, nor is it likely that his cult would have developed, had it lasted, into one distinguished for its humanizing influence or its ethical subtlety.

It was the cult of a war-god pure and simple, and when Asshur was beaten at his own business of war he disappeared into the limbo of forgotten gods as rapidly as he had arisen.”

Lewis Spence, Myths and Legends of Babylonia and Assyria, 1917, pp. 210-1.

Comparative Mythology

” … Of special interest in this connection are the resemblances between some of the Indian and Babylonian myths. The writer has drawn upon that “great storehouse” of ancient legends, the voluminous Indian epic, the Mahabharata, and it is shown that there are undoubted links between the Garuda eagle myths and those of the Sumerian Zu bird and the Etana eagle, while similar stories remain attached to the memories of “Sargon of Akkad” and the Indian hero Karna, and of Semiramis (who was Queen Sammu-ramat of Assyria) and Shakuntala.

The Indian god Varuna and the Sumerian Ea are also found to have much in common, and it seems undoubted that the Manu fish and flood myth is a direct Babylonian inheritance, like the Yuga (Ages of the Universe) doctrine and the system of calculation associated with it. It is of interest to note, too, that a portion of the Gilgamesh epic survives in the Ramayana story of the monkey god Hanuman’s search for the lost princess Sita; other relics of similar character suggest that both the Gilgamesh and Hanuman narratives are derived in part from a very ancient myth.

Gilgamesh also figures in Indian mythology as Yama, the first man, who explored the way to the Paradise called “The Land of Ancestors”, and over which he subsequently presided as a god. Other Babylonian myths link with those found in Egypt, Greece, Scandinavia, Iceland, and the British Isles and Ireland. The Sargon myth, for instance, resembles closely the myth of Scyld (Sceaf), the patriarch, in the Beowulf epic, and both appear to be variations of the Tammuz-Adonis story. Tammuz also resembles in one of his phases the Celtic hero Diarmid, who was slain by the “green boar” of the Earth Mother, as was Adonis by the boar form of Ares, the Greek war god.”

Donald A. Mackenzie, Myths of Babylonia and Assyria, 1915.

%d bloggers like this: