569-567 BCE
The death of Pirukamon of Bithynia and Anatolia in 569-568 BCE
The great king of the greatest of the Skudra states, Pirukamon, king of the Bithynian kingdom perished in the year 569 BCE. His kingdom had become great during his lifetime, straddling the Bosporus Strait, and composing the more fearsome armies in the region. His conclusion of treaties with Athens alongside secret treaties with the Governors of Hatti had protected his state and permitted his constant aggressive measures against the Odryssian and Lydian kingdoms to his south and southeast. His death led to a short-term series of conflicts between his sons.
The conflict between these four sons is mostly unknown. What is known, is that the Ankuwan Recollection (Assyrian chronicle in Ankuwa), reports that Kadashman-Shamash the Field Marshal and Lord in Hatti, sent a force of Cimmerian mercenary and Tabali warriors to Nikomedia to ‘assert despotism.’ In this sense, it would seem Kadashman-Shamash was playing a side in the civil war in Bithynia.
Regardless of the situation, Pirukamon’s eldest son, Pirukamon II was rapidly defeated and slain in Nikomedia by his second bother, Denzibalus. Denzibalus assumed kingship that year and then crossed the straits into Europe and battled against an army composed of his two brothers, Skerdalas and Zerbolum. Denzibalas dispatched both brothers and winning his conflict there, besieged Byzantion until he received an affirmation of submission from the city.
Denizbalas thus returned to Nikomedia and consecrating his reign, he embarked upon a series of southern raids against the Lydian kingdom under Alyattes. A by this period, time honored tradition in the Bithynian kingdom, the Bithynian army pushed south from Dorylaion, an increasingly husk of a city, into the lands inhabited by the Thyni a vassal of the Lydians. These raids incurred conflict with Alyattes who was defeated by Denzibalus in late 569 BCE. However, Denzibalus was unable to turn his gains into more and was forced to flee in December of 569 BCE after Alyattes recovered some of his power and rebuffed the enemy. Alyattes countered with a raid on the north using its Thyni vassals.
The Lydo-Thynian force was forced to retreat however before regaining only meagre morale rewards for having drove into enemy lands. Lydian hegemonic power was essentially on the extreme decline and the kingdom was having difficulties primarily due to its compromised position between the Skudra states and the Quintuple Alliance to the west and south. Too great an effort from any direction would incur issues in the front that they have left free.
A Crisis of Geopolitics
For Alyattes, the situation and its dire consequence was nigh unbearable. Constant attacks from the north were waged, whilst the Trmnyans (Lukka) meanced his borders alongside other members of the Ionian League. Furthermore, the recent campaign of Mukilu-Assur and his retainer Ninurta-shaknu-siriam displayed the hostility of Assyria should the Lydians not conclude submission. This issue meant that Lydia could only defend and offer short term resistance to its enemies, all while its population decreased and waivered from war exhaustion. Once hardened partisans of the reforms of Sadyattes even feared that the situation may be unbearable if the conscription pool is weakened any further.
Alyattes had many options for his position however other than to simply defend, however all were difficult. The first option would be to reaffirm the treaties with Sparta over the defeat in war in 585 BCE. A further reaffirmation would however come likely with further concessions, namely retribution and indemnities for the Ionian League and other Greeks who had been tortured, slain and had their enterprises confiscated by the royal estate. Leon I was a fearsome king and in Sparta, he was a famed warlord and would not take peace for no reason. Furthermore, much of Alyattes’ success has been garnered by gathering a hatred of Greeks within his kingdom. Further, Alyattes could not afford to take a weak posture to the Spartans, precisely due to their boldness increased by Egyptian alliance.
Another option is that of appeasing and paying regular tribute to the Skudra kingdoms to the north and east. Both were intolerable choices, and the Lydian state would only become the target of more attacks. Assyria and its hegemony were a third option; however, Assyria was infamous as an evil realm who tortured its vassals and drained them of all their resources, at least in the Lydian and Greek mindset.
At an impasse too was that the Athenian state across the Aegean who was unable to deal with the Lydian kingdom effectively in friendly terms due to its relation with the Ionians who still felt Athens to be a kindred realm. In the east, the Lydians knew somewhat of the Colchean kingdom but was unable to receive much information from this realm. It would seem that sooner or later that the Lydian kingdom would give way.
Ahmose II and the Egyptian Revival
Ahmose II, the young and famed king in Egypt had defeated the so-called Great King Dagon-zakir-shumi and humiliated the Assyrian realm by concluding a favorable peace deal with the empire. These gains were compounded by a series of strategic marriages of Greek brides to powerful dignitaries in Egypt from Sparta and Corinth, the most important of whom was a certain child of Leon I of 16 years of age. In Egypt, this princess arrived two years following Ahmose’s first regnal year. Upon arrival, she took the name Meshenximpt (the well born lady). Ahmose II made this lady his foremost wife and is said to have loved her greatly as his northern flower.
Ahmose II though he arose as a symbol of Egyptian patriotic fervor against the Assyrian-Phoenician influence in Egypt, his true aspirations were one of an Egyptian recovery in the same manner as that of Psamtik II and of Necho II of the XXVI Dynasty. Ahmose II to do this, made sweeping alliances and continued most of the agreements and policies of Psamtik II aside for no longer concluding tribute and submissive postures to the Assyrians. Instead, under a new regime, categorized as the XXVII Dynasty, took on a highly expansionist policy in all directions.
In 571 BCE, two years after his victory against Dagon-zakir-shumi, Ahmose II sent a grand delegation to the city of Syracuse and with that, marched his army south into Nubia. There, Ahmose II rebuilt fort after fort and solidified his control over the area by erecting monuments. His southern travels saw the defeated kingdoms of Meroe and Napata send him tribute as they had done earlier in the reign of Psamtik II. Ahmose II concluded his time in the south by outfitting a trading expedition to travel to the Land of Punt south of Meroe and also another delegation to travel to the land of Sabah to see to the former relations that Psamtik II had held with that aforementioned kingdom.
By 568 BCE, Ahmose II was once again back in Sais and overseeing an increasingly prosperous Egyptian kingdom that, more assured of itself than in prior decades, was improving in all fronts. Firstly, was the infusion of new methods of warfare in the form of a revived Egyptian line structure innovated by Ahmose II in coordination with Greek advisors at court.
This new structure was best represented by the recreation of an elite regiment of Household Warriors loyal to Ahmose II which were created in 570 BCE. Those chosen, were Greek, Egyptian and Nubian fighters of distinction in the infantry lines against the Karduniashi. These infantries were to be well outfitted, with heavy scale armor, alongside heavy iron helms with long spears and heavy short swords affixed to their side. A major point in the Egyptian army moving forward, is its affirmation of what could be called a Mediterranean style alongside the Greeks in opposition to a more northern and eastern style of the Assyrian sphere. That is, the continued wearing of sandals, skirts/robes and the lack of pants. Whilst the Assyrian army became noted as is described, for its adoption of a more northern appearance in apparel since the Mitanni invasion and thence afterwards, with the reign of Sinsharishkun, the so-called friend of the Scythians.
Ahmose II is also noted for implementing measures by which to integrate Hellenic settlers and mercenary into a general Egyptian levied army. The new policy saw levies accumulated from the Nomes (provinces) and from Greek colonists, who given the rights to settler the Delta region, were offered land and rights in exchange for military service of a male from their household. This system it seems was very familiar to the Greek settlers, accustomed to citizenship duties and as such, Ahmose II was able to discover means by which to harness these settlers and also enforce some standards upon them.
With certain beginnings of serious army reform made, Ahmose II was unable it seems at the time to achieve naval reform to his preferred designs. During Necho II, a large Egyptian nav y had been planned to be constructed in the Indian Ocean, alongside a canal and important port cities. This was also planned by Psamtik II, but neither were able to see to the fruition of this policy. Ahmose II put the construction of the Necho Canal on hold thus and also limited city structure in the east of his kingdom and focused more thoroughly on his diplomacy and inducing a better situation economically in Sais. Sais had already been heavily increased in population after the reign of Psamtik II and Ahmose II saw to do even greater by sending new envoys across Egypt and to Greece, requesting settlers to occupy his capitol city.
In regard to religion, Egypt was in a deep decline and changing period. Ahmose II records briefly in 569 BCE that:
“The son of Horus, Great is His Deeds and Mighty is His Land, hath made a rejoice for the Land is to be renewed. Long hath the festivals and the offerings to the prime deities been neglected in the Abodes, see to it shall I that this be rectified.” -Inscription in Sais
He was indeed correct further, Egyptian religion was changing in light of the decline of the New Kingdom, despite a short recovery under the reign of the Nubian XXV Dynasty. Under Ahmose II in his first regnal years, Egyptian religion had progressively become more aligned to localized animistic cults focused in smaller sized towns and away from mortuary temples and or the larger deities and their sites. Furthermore, not withstanding the continuation of royal propaganda, the population, and the royalty itself was much less focused upon divine royalty than in previous iterations of Egyptian rule. Much of this change was derived from a natural change wherein due to weakness of the treasury, no longer overflowing with loot and tribute, the royalty no longer could maintain the same level of splendor in religious ceremony. As such, it was more feasible to sponsor more localized village and township cults.
This religious decentralism was seemingly positive for the sake of harmony and of lowering state expenses. Indeed, Ahmose II and his records indicate a far lower expense on religious activities than the XXV Dynasty which attempted to revive such massive offerings. However, it also came at the expense of royal unity and a progressively less centralized state which lacked the ability to induce the same imperial might as preceding Dynasties. In 569 BCE, Ahmose II concedes to the changes seemingly, indicated by his gifting to smaller cults in a wider area, as opposed to larger sites and of his promotion of a wider syncretic belief system with his new Greek subjects entering the Delta. In 570 BCE, for instance, Ahmose II is depicted on a stele in Sais with a female deity identified as a combination of Isis and Demeter, that is the divine female who lords over the fertility, the Nile River and over the grains of the land. This turn to Isis, syncretic relations with Greek settlers and the local decentralized animism, would become the new trend in religious life through the entirety of the new XXVII Dynasty under Ahmose II.
The Duality Heresy Placed on Trial
In 569 BCE, the full council had taken shape after the preparation phases and the postponing of a general campaign which was expected to be held in 569 BCE. For the moment, the Head of the Guard, Ariba-Ninurta (the former retainer of Ipanqazzu) was placed in a temporary situational title called ‘Commander of the Hill Defense’ (a reference to Duranki) and the retainer of Sinbanipal, Takabu-Assur (Assur makes a ‘swoop’) was placed as interim commander of the Wing of Assur and ordered to conduct drills with the standing army and to raid villages of the rebels in Urartu who though defeated, were still causing trouble.
Other lands were ordered to cease their martial activities, something that was rejected by Cambyses I, who launched military actions against the Dahae to his north against the orders of the Head Sentinel Adad-apal-Duranki in 569 BCE. Adad-apal-Duranki himself had been invoking powers of his office in an attempt to control the Persian vassal to the east for sometime but to no avail, even bringing his worries to Dagon-zakir-shumi, who outright ignored the official. Adad-apal-Duranki, even wrote to the writers of the Kalhu Codex, revered scribes and traditionalists the following:
“Do forgive my recalcitrant tone but worries assail me daily and nightly as to the health of our great land of piety. What great lands and God have we, beyond measure in the universe, yet it is such that in this day officials who notice the danger beyond the back door are shunned and ignored. Meanwhile, those innovators from beyond the desert to the south are able to receive the ear of the Majesty in Babylon and share each the feasts and bestow upon each other they do the titles and honors. What a farce our Great Kingdom has become that men devoted to the Perpetuation of the Family are given little rest and driven from the palace as if he is a lowly foreigner who arrived seated upon a donkey. I write in sincerity to you, for you are the esteemed men of the Land, who know well the past and through the past we can discern the future. Each of you, who are of tenure, renowned in virtue and knowledgeable, may you grant me ease and give offerings to Assur on my behalf, for in this day of uncertainty, what need us most is the certain decisive kingship of the Great Whole Heaven.”
A letter of return was issued by the Kalhu Codex scribes to the effect of admitting to the poor situation and also reassuring him of the truthful eminence of the Great Gods, that the state have little to fear for the favor of the Great Gods come unto the mighty people who stand strong. Adad-apal-Duranki however facing considerable arthritis issues, retired and resigned in the year 567 BCE, to be replaced by his retainer and appointed successor (by Ten Fingers), a certain man who took the name Bulti-Ilawela (Ilawela is the cure). Bulti-Ilawela would continue a conservative tone in his reign and institute a series of new innovations to his occupation that would be attended to later.
Despite Persia, most of the other appendages to Assyria and the vassals submissive, remained unwilling to engage in war without the official approval of the high monarchs who refused to condone new conflicts. Considering this, the Council could begin freely without interruptions from war messages or issues related to this. Indeed, even if they were to come, the Ten Fingers saw fit to create an order of silence to sentries in the Assyrian triangle, forbidding news to reach Sinbanipal or the royal court.
As such, the trial began in earnest. The first topic of the council was to hear to the issues of the new heresy spoken of by the priests in relation to the new Duality postulation. This required first a framing. A member of the Ten Fingers, a man named Ebar-Sin (Sin is beyond) framed the issue in quite plain terms and in a simple manner.
Ebar-Sin holding aloft a cuneiform manuscript containing supposed quotes from the praise of the Duality by Ka’anshish-dugalu-Ishtar. This praise claimed according to the opinions of some, that the Duality was such that the deity exceeded the normal means of the Duranki:
“Praise be to She who hath revealed Herself, She is the Expectation of Duranki and the Embodiment of all things!”
Called to explain the matter was Traditionalist and Kalhu Scribal master, Arinnu-Adad (Adad is the well) who said approximately:
‘The late heretic (a not yet common word and took the people in attendance at surprise) proposes a great and disastrous lie. Espu-kappu, the scion of the late heretic, the abominable one has purported that there exists a duality of the divine. That the Divine exist not as a Host who rule over all things assembled by Duranki, but as a dual entity whose manifestation is that of Great Gods Ishtar and Gula. Their assertion that these two, embody all aspects of the Divine Host, thus replacing them and nullifying need for their worship and hence removal of their temples, palaces and communal devotion.’
This series of statements led the entire room despite the warnings of safeguarding to turn into a sea of murmurs and quiet and hushed voices. Many of the assembled priests had been unaware completely of the heresy or its ideas. Should one have not been in proximity to Arabia and immersed in duties of religious ceremony, you would have had little knowledge of the event. Some major cult centers such as Haran, the priests therein would have never even heard of the heresy, despite its fame in southern lands. Order was not called to the court despite the breach of custom primarily due to the shock momentarily of some of the Ten Fingers who hesitated greatly (emphasized in the Kalhu Codex, an intent to insult them).
After some time, the unfazed announcer ordered Espu-kappu to emerge from his seat and stand in the designated spot and perform a rebuttal and to defend his positions. Espu-kappu and his original words are somewhat interesting and are recorded in various sources in a romantic version or in the Kalhu Codex which heavily comments upon these words.
Espu-kappu entered his placement and gave a lengthy recollection of the foundations of the universe and the creation of humanity and the esoteric proofs for which his position is based:
‘In the beginning there existed but the two beings, Apzu and Tiamat. Tiamat, the Lady of the chaotic dance and Apzu, the passive presence of the abyss. The two whose natures existed as oppositions to each other, danced across the universe upon the face of the void. Their bodies never touching yet ever close in their mingling. For untold breadths of time did they dance among the void, before there emerged from their dance, an aberration, a change in the way of things.
Tiamat and her mate, Apzu existed as the approximate to Divine Power, yet they lacked a creative will, for their minds focused upon the dance upon the abyss. Unbeknownst to the dancers, a star emerged from amongst the void. In this star, stood the universe in its entirety and from it emerged the Zodiac and from it emerged the celestials, Enlil, Anu and Enki. The primordials (Enlil, Enki and Anu) who by their nature, began an act of creation constructing the walls of the Holy Mount of Duranki. The noise of creation excited ears of the mindless dancers. Apzu moved to check and ascertain the source of that which had disturbed him. Upon which, fearing the punishment for unwanted actions, the Primordials trapped Apzu upon his appearance at Duranki and slaughtered him. The death of a being such as he caused a ripple in the universe, upon which Tiamat, now alone and understanding of her role, became enraged and declared war upon the Primordials, thus beginning the war of the heavenly beings.
To consummate the war of the Heavens, Tiamat birthed forth a series of demon-gods who became her children and warriors. She placed as their leader, Kingu who was given a great spear which he held with two hands and he proceeded to make a call for war that frightened the Primordials for their numbers were lesser than their foe.
Yet in a time of need, there emerged from beyond the veil, a being beyond comprehension. She Was a Lady clothed in Divine Aura, an Evil Aura emerged from her hands and from her face, it could not be viewed and was shining with the intensity of the Sun yet in the form of the Morning Star. She spoke unto them with two simultaneous voices. Each the same word, yet in different tones, a splendid design. One soothing and one forceful, fearsome, and majestic. She said unto these assembled a word of assurance. That the Primoridal were to be protected, for Tiamat was her inferior and indeed, she told the assembled the truth, that She had created them.
This Lady of Two Voices was the Duality, a composite Great God, Gula and Ishtar united and never apart, the Mother and Slayer and the Creator and Destroyer. She is the counter to Tiamat and as Tiamat challenged her creative power, made evident in her creation of the Primordials the creative energy and servants of Her Divine Majesty. Her counter was the same as that of Tiamat, she constructed the Great Gods, Sin, Shamash, Nurgle, Ninurta, Marduk, Ilawela, Dagon, Adad and Naboo. She gave all of her symbols, Her power and authority to them as fighters in the coming battle.
Indeed, Good sirs, reconcile, Ishtar and Gula, the Divine Duality, possess all aspects of the Gods derived from her bosom. Regardless of this, the Duality, the Great Being, sent forth her children, the Great Gods who slew and defeated Tiamat in the field of battle. Afterward, the Great Being, the Duality contented Herself to allow Her children to reign supreme over Duranki, yet she remained the possessor of Divine Creation, symbolized by her creation of the Great God Dumuzid, her creation of humanity and her sole role in the ritual sacrifice of Ilawela, the most loyal servant of the Divine Duality.
Yet, our message is to reveal unto the world that the Duality, the Great Being has decreed that our ignorance be ended and that the time of deliberation be at end.’
-----------------------------------
(this is not a full text and not his exact words in tl, which I will discuss in romantic versions later, but my shortened version)
In short, the Kalhu Codex recorded that Espu-kappu is claiming multiple things that would be heresy to its compilers:
-Ishtar-Gula are a single entity.
-Ishtar-Gula precede the other Great Gods
-Ishtar-Gula created the other Great Gods
-Ishtar-Gula are intended to embody all of the aspects of the Great Gods
-All aspects of the Great Gods are derived from the source of Ishtar-Gula
-------------------------------------
The room emerged silent in the conclusion and its ramifications... Stern looks were fastened on the person who spoke and others were contemplating their meanings.
---------------------
Do forgive the long delay and the shorter and not as well made update. Matters have been busy, but indeed I will return to normal shortly. Next update (soon) will cover the reaction to the heresy from the attendants. To be clear, this will lead to a more ready and forceful notion of what the foundational myth of the Akkadian faiths is and a series of rules and laws set into stone if you will. All of which will be exciting and of great importance.
