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(Naramsin), king of Akkad from about 2236 to 2200 B.C. Grandson of Sargon.

Naram-Sin consolidated the various royal temple economic activities. He expanded his despotic power and proclaimed himself a god. His stele commemorating a campaign against the Lullubi, a group of western Iranian tribes, is one of the major works of Akkadian art (preserved in the Louvre). The invasion of Akkad by the Guti began during his reign.


Fischer-Weltgeschichte, vol. 2: Die altorientalischen Reiche. Frankfurt am Main-Hamburg, 1965.
References in periodicals archive ?
the Akkadian king Naram-Sin inaugurated a grandiose refurbishment of Ekur, the sanctuary complex of the god Enlil at Nippur.
2334-2193 BC when it is found as a standard on the Naram-Sin Victory Stele (van Dijk 2016:245) [Figure 12].
La estela que conmemora la victoria de Naram-Sin, rey de los semitas en el imperio acadio, sobre el pueblo de la montana Lullubi, es uno de los puntos culminantes de la cultura acadia (2350 a.
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.
Este episodio fue contado por un poeta sumerjo con el titulo de "La maldicion de Agade: La Venganza de Ekur", en el que se relata como cayo Agade en ruinas y desolacion debido a que Naram-Sin habia cometido actos sacrilegos en el santuario del dios Enlil, por lo que este dios acudio a los Gutianos para que destruyeran Agade.
The reading passages include inscriptions of Sargon, Rimush, Manishtusu, and Naram-Sin, letters, administrative documents, and inscriptions of rulers of Gutium, Elam, Mari, Ebla, and other places, a glossary and sign list, a brief bibliography, and other indices and aids.
In contrast to the format oath-stipulations-curses found in the chromograms of the Old Babylonian treaties, the chromogram of the third-millennium treaty between Naram-Sin of Akkad and a ruler of Elam shows the oath interspersed seven times throughout the text as well as other features not found in the second millennium, such as blessings and a statement on the deposition of the text.
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.
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.