Written in the Assyrian dialect, versions of the so-called Marduk Ordeal Text are known from Assur, Nimrud and Nineveh. Using sceneries and language familiar to the procession of the Akitu Festival, here Marduk is instead being held responsible for crimes committed against Ashur and was subject to a river ordeal and imprisonment. The text opens with Nabu arriving in Babylon looking for Marduk, his father. Tashmetum prayed to Sin and Shamash. Meanwhile, Marduk was being held captive, the color red on his clothes was reinterpreted to be his blood, and the case was brought forward to the god Ashur. The city of Babylon also seemingly rebelled against Marduk, and Nabu learned that Marduk was taken to the river ordeal. Marduk claims that everything was done for the good of the god Ashur and prays to the gods to let him live. After various alternate cultic commentaries, the Assyrian version of the Enuma Elish was recited, proclaiming Ashur's superiority. However, despite the content, the Marduk Ordeal was not simply an anti-Marduk piece of literature. At no point was Marduk actually accused of a crime, and the end of the text seems to suggest that the gods fought to get Marduk out by drilling holes through the door which he is locked behind. Marduk also appeared in the curse section, so it is possible that the majority of the blame was put on the Babylonians for leading Marduk astray, while Marduk retains a position within the pantheon. While most attribute this text to Sennacherib's destruction of Babylon, Frymer-Kensky suggests that the background could be the return of Marduk's statue to Babylon in 669 BCE.
Written in the Assyrian dialect versions of the so-called Marduk Ordeal Text are known from Assur Nimrud and Nineveh Using sceneries and language familiar to the procession of the Akitu Festival here Marduk is instead being held responsible for crimes committed against Ashur and was subject to a river ordeal and imprisonment The text opens with Nabu arriving in Babylon looking for Marduk his father Tashmetum pray,ed to Sin and Shamash Meanwhile Marduk was being held captive the color red on his clothes was reinterpreted to be his blood and? the case was brought forward to the god Ashur The city of Babylon also seemingly rebelled against Marduk and Nabu learned that Marduk was taken to the river ordeal Marduk claims that everything was done for the good of the god Ashur and prays to the gods to let him live After various alternate cultic commentaries the Assyrian version of the Enuma Elish was recited proclaiming Ashur's superiority However despite the content the Marduk Ordeal was not simply an anti-Marduk piece of literature At no point was Marduk actually accused, of a crime and the end of the text seems to suggest that the gods fought to get Marduk out by drilling holes through the door which he is locked behind Marduk also appeared in the c?urse section so it is possible that the majority of the blame was put on the Babylonians for leading Marduk astray while Marduk retain.s a position within the pantheon While most attribute this text to Sennacherib's destruction of Babylon Frymer-Kensky suggests that the background could be the return of Marduk's statue to Babylon in 669 BCE