Adah's main argument is that when Neo-Assyrian and Neo-Babylonian royal scribes referred to contemporary enemies, the Cimmerians and Medes, as Umman-manda they were alluding to The Cuthean Legend of
Naram-Sin, an influential literary text first attested in the early second millennium.
A late (c 1400 BC) witness to an old tradition includes a king of Kanesh called Zipani among seventeen local city-kings who rose up against the Akkadian
Naram-Sin (ruled c.
Several articles are devoted to aspects that include sexuality and the significance of landscape on the famous Akkadian Stela of
Naram-Sin.
Some objects, such as the Warka vase and the Bassetki statue base of
Naram-Sin, were clearly stolen to order, while a number of copies of famous pieces now in European museums were deliberately avoided.
The Sultantepe Tablets (Continued), IV: The Cuthaean Legend of
Naram-Sin.
And Schneider implies that only
Naram-Sin and Shulgi were deified, though the divine determinative was much more widely used and Su-Sin had a temple dedicated to him.
The texts on political relationships between Syria and Lower Mesopotamia (Syria and Akkad, inscriptions from the periods of Sargon and
Naram-Sin, Syria and Ur III on commercial traffic) are presented in chapter 4.
This is most evident in the cases of
Naram-Sin of Akkad and Shulgi of Ur (see Piotr Michalowski, "The Mortal Kings of Ur: A Short Century of Divine Rule in Ancient Mesopotamia").
Why does she think that the Old Babylonian compositions Erra and
Naram-Sin and Elegy on the Death of
Naram-Sin are about
Naram-Sin of Agade, rather than
Naram-Sin of Eshnunna, although she suggests that the latter was one of the most important rulers of his time (pp.
Its development can be traced from Uruk rulers, who introduced royal images that became standard for several millennia and who stand facing the goddess Inana, to whom deified kings were later symbolically married; to Early Dynastic kings who claimed divine parentage; to
Naram-Sin of Akkad, who first wrote his name with the divine determinative.
In "Genesis," Glassner provides evidence for the Chronicle of the Single Monarchy being composed during the Old Akkadian period, most likely during the reign of
Naram-Sin, and for the text being reworked in the time of Utu-hegal, shortly after the king of Uruk brought kingship back from the Gutians and re-established the values of civilization.
The first Mesopotamian ruler to begin the practice of self-deification was
Naram-Sin of Akkad, grandson of the famous Sargon of Akkad, founder of the Old Akkadian dynasty (Farber 1983; Franke 1995; Westenholz 1999).
