The substitution of the mild rule of Evil-Merodach for the vigorous government of his father must have been witnessed by the Babylonians with considerable misgiving, for in the East, especially at that period, the successful ruler was he who was the most energetic. There is every reason to believe, however, that the character of Evil-Merodach was that of a man in every way kind and considerate, as is shown by the fact, that he released Jehoiachin (whom Nebuchadnezzar had taken prisoner), spoke kindly to him, and set his throne above those of the other vassal kings in Babylon. The only thing, according to Josephus, recorded about him by Berosus was, that “he governed public affairs lawlessly and extravagantly”—words which imply that he displeased the priestly class, of which Berosus was one. His name appears in certain contracts (published by Mr. Evetts) as ruler of Babylonia for about two years, from the 26th of Elul of his accession year to the 4th day of Ab of his second year—about two years and five months in all. According to Berosus, he was slain by his sister’s husband, Nēriglissöoros, the Nergal-šar-uṣur of the inscriptions, who then ascended the throne. The name is the same as that given as Nergal-sharezer in Jer. xxxix. 3, 13, one of the princes of the Babylonians who was present at the taking of Jerusalem by Nebuchadnezzar, and who at that time bore the title of Rab-mag, which is to all appearance the Rab-mugi of the Assyro-Babylonian inscriptions. It is thought by many, and is not by any means improbable, that the Nergal-sharezer of the passage referred to and the Nergal-šar-uṣur of Babylonian history are one and the same, though there is no evidence that the latter ever bore the title of Rab-mag. It was in the year 559 B.C. that Evil-Merodach was murdered, and Neriglissar at once seized the throne of his brother-in-law. Berosus (as quoted by Josephus) gives no details as to his reign. In his inscriptions he states that he was (like Nabopolassar and Nebuchadnezzar before him) patron of Ê-sagila and Ê-zida, the temple of Belus at Babylon and that of Nebo at Borsippa, and that the great gods had established his dominion. After speaking of the god Nebo, he makes a reference to Ura, the god of death, which, under the circumstances, one can hardly regard as otherwise than significant— “Nebo, the faithful son, a just sceptre has caused his hands to hold. To keep the people, preserve the country, Ura, prince of the gods, gave him his weapon.” He then mentions his father, Bêl-šum-iškun, whom he calls “king of Babylon,” and describes the restoration and decoration of Ê-zida and Ê-sagila, together with the palace which he built for himself at Babylon, and other architectural work.