One might speculate as to how and why Ḫammurabi gained the insights to develop the codes. What if Šamaš, who sits atop the stele, really existed?
The leitmotif of this story is imagining how a benevolent, albeit imperfect god, would have guided a princeling to become the king which he became. This is a coming-of-age story. The setting takes place primarily in Sippar, one of the most preeminent cities in the Old Babylonian period, and where the stele is believed to have been chiseled.
While the characters and their life stories presented in the chapters primarily are illustrative, many are based on known texts and real individuals. The narratives and cuneiform texts are extensively referenced, including those for the main protagonists of Šamaš and Ḫammurabi.
In Book I, Šamaš introduces himself to the reader. He then recounts from his own perspective the evolution of Mesopotamia from the very beginning of creation up to the kingship of Sîn-muballiṭ, Ḫammurabi’s father. He opines on the ongoing struggle between order and chaos, the nature of kingship, and his own rediscovery.
Šamaš vocalizes the desirable characteristics of a king and articulates the importance of establishing jurisprudence as a cornerstone of effective rule.
Emanating from Sîn-muballiṭ’s dream, a young Ḫammurabi in Book II is summoned to the White Temple (i.e. the E-babbar) in the city of Sippar. The First Šangum, or High Priest and overseer of the E-babbar, escorts Prince Ḫammurabi to the Holy of Holies at the top of the ziggurat where he meets Šamaš for the first time.
Šamaš provides revelations and expectations to Ḫammurabi, who is then commanded to leave the Holy of Holies to learn firsthand of men’s destinies (or šimtums in Old Babylonian/Akkadian).
In Book III, Ḫammurabi meets with temple officials to learn about their own histories and current duties. In Books IV – VI, Ḫammurabi, with his companion Sin-bāni, travel to the city, the country and military encampments to interview ordinary citizens and non-citizens.
Those individuals reveal the injustices that often define their lives. Codes which address their specific sufferings which King Ḫammurabi later will chisel into the stele and are included in each “interview” chapter.
Upon the completion of the interviews, Ḫammurabi learns of the death of King Sîn-muballiṭ. Ḫammurabi shares his doubts about becoming king with Sin-bāni in Book VII. He then returns to the E-babbar to speak once again with Šamaš. Later, when king, Ḫammurabi pays homage to the god that made his life and kingship possible.
Book VIII takes place after many years have passed. While traveling on the Euphrates River with his son, Samsu-iluna, King Ḫammurabi reviews his accomplishments and reflects on the people he encountered before becoming king. Upon arrival at Sippar, Ḫammurabi meets with his old friends before issuing instructions to the scribes to memorialize in stone his authority and the codes of justice.
One might speculate as to how and why Ḫammurabi gained the insights to develop the codes. What if Šamaš, who sits atop the stele, really existed?
The leitmotif of this story is imagining how a benevolent, albeit imperfect god, would have guided a princeling to become the king which he became. This is a coming-of-age story. The setting takes place primarily in Sippar, one of the most preeminent cities in the Old Babylonian period, and where the stele is believed to have been chiseled.
While the characters and their life stories presented in the chapters primarily are illustrative, many are based on known texts and real individuals. The narratives and cuneiform texts are extensively referenced, including those for the main protagonists of Šamaš and Ḫammurabi.
In Book I, Šamaš introduces himself to the reader. He then recounts from his own perspective the evolution of Mesopotamia from the very beginning of creation up to the kingship of Sîn-muballiṭ, Ḫammurabi’s father. He opines on the ongoing struggle between order and chaos, the nature of kingship, and his own rediscovery.
Šamaš vocalizes the desirable characteristics of a king and articulates the importance of establishing jurisprudence as a cornerstone of effective rule.
Emanating from Sîn-muballiṭ’s dream, a young Ḫammurabi in Book II is summoned to the White Temple (i.e. the E-babbar) in the city of Sippar. The First Šangum, or High Priest and overseer of the E-babbar, escorts Prince Ḫammurabi to the Holy of Holies at the top of the ziggurat where he meets Šamaš for the first time.
Šamaš provides revelations and expectations to Ḫammurabi, who is then commanded to leave the Holy of Holies to learn firsthand of men’s destinies (or šimtums in Old Babylonian/Akkadian).
In Book III, Ḫammurabi meets with temple officials to learn about their own histories and current duties. In Books IV – VI, Ḫammurabi, with his companion Sin-bāni, travel to the city, the country and military encampments to interview ordinary citizens and non-citizens.
Those individuals reveal the injustices that often define their lives. Codes which address their specific sufferings which King Ḫammurabi later will chisel into the stele and are included in each “interview” chapter.
Upon the completion of the interviews, Ḫammurabi learns of the death of King Sîn-muballiṭ. Ḫammurabi shares his doubts about becoming king with Sin-bāni in Book VII. He then returns to the E-babbar to speak once again with Šamaš. Later, when king, Ḫammurabi pays homage to the god that made his life and kingship possible.
Book VIII takes place after many years have passed. While traveling on the Euphrates River with his son, Samsu-iluna, King Ḫammurabi reviews his accomplishments and reflects on the people he encountered before becoming king. Upon arrival at Sippar, Ḫammurabi meets with his old friends before issuing instructions to the scribes to memorialize in stone his authority and the codes of justice.
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