Naram-Sin


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Naram-Sin

 

(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.

REFERENCE

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.