honors were paid to
these statues.[1506] The front, sides, and back of Gudea's images were
covered with inscriptions, partly of a commemorative character, but in
part, also, conveying a dedication to Nin-girsu. Similarly, the steles
of the Assyrian kings, set up by them either in the temples or on the
highways beyond the confines of Assyria, and which had images of the
rulers sculptured on them in high relief, were covered with
inscriptions, devoted primarily to celebrating the deeds of the kings;
but, since the victories of the armies were ascribed to the assistance
furnished by the gods, an homage to Ashur or some other deity was
involved in the recital. That the gods were accorded a minor share of
the glory was but in keeping with the pride of the Assyrian rulers, who
were less affected than the rulers of the south by the votive character
of the statues.

Both Babylonians and Assyrians, however, unite in making images of the
gods as a distinct homage, and in giving elaborate presents of gold,
silver, precious stones, costly woods, and garments to the sanctuaries
as votive offerings to the gods. These presents were used in the
decoration of temples and shrines, as well as of the statues of the gods
or as direct contributions to the temple treasury. Celebrations of
victories were chosen as particularly appropriate occasions for making
such votive offerings. So Agumkakrimi, upon bringing back to E-Sagila
the statues of Marduk and Sarpanitum that had been taken away by
ruthless hands, bestows rich gifts upon the temples and describes[1507]
at great length the costly garments embroidered with gold and studded
with precious stones that were hung on Marduk and his consort. Equally
vivid is the description of the high, conical-shaped caps, made of lapis
lazuli and gold, and decorated, furthermore, with various kinds of
stones, that were placed on the heads of the deities. Garments for the
statues of the gods appear to have been favorite votive offerings at all
times. Nabubaliddin, in restoring the cult of Shamash at Sippar, makes
provisions for an elaborate outfit of garments,[1508] specifying
different garments for various periods of the year. It would appear from
this that for the various festive occasions of the year, the garments of
the gods were changed, much as in other religions--including the
Catholic Church--the officiating priests are robed in different garments
on the various festive or solemn occasions.

Votive