his nature to be brought forward. In the religious texts, however, preserving as they do the more primitive conceptions by the side of the most advanced ones, some traces of other attributes besides prowess in war are found. By virtue of his character as a solar deity, Marduk, like the orb personified through him, is essentially a life-giving god. Whereas Shamash is viewed as the 'judge of mankind,' Marduk becomes the god who restores the dead to life, though he shares this power with Shamash, Gula, Nebo, and Nergal. But after all, even in the religious texts, his more prominent role is that of a ruler,--a magnified king. He protects the weak, releases the imprisoned, and makes great the small. He controls by his powerful hand the mountains and rivers and fountains. He is the counsellor who guides the decrees, even of the great gods, Anu and Bel. On his head rests a crown with high horns, as the symbol of rulership. As the supreme ruler, life and death are in his hands. Blessings flow from him; and of awe-inspiring appearance, his wrath inflicts severe punishment on the evil-doer. It is a noteworthy circumstance, and characteristic of the phase of the Babylonian religion which we are considering, that the extension of Marduk's political sway did not lead to the establishment of Marduk cults outside of Babylon. One reason for this was that, in accordance with the political conceptions, dwelt upon in the introductory chapter, the empire of Babylonia was regarded simply as an extension of the city of Babylon. Babylonia, therefore, being identified in theory with the city of Babylon, there was no need of emphasizing the power of Marduk by establishing his cult elsewhere. Within the limits of Babylon, however, there might be more than one shrine to Marduk, and accordingly, when the city was extended so as to include the place known as Borsippa, a temple to Marduk was also erected there. The temple on the east side of the Euphrates, known as E-Sagila, 'the lofty house,' was the older, and dates probably from the beginnings of Babylon itself; that in Borsippa, known as E-Zida, 'the true house,' seems to have been founded by Hammurabi.[122] While it was not in accord with the dignity attaching to Marduk that his cult should be established outside of the precincts of the city of Babylon, it would only add to his glory to have the worship of other deities grouped around his own sanctuary. Such a course would emphasize the central position of Marduk among the gods, and accordingly, we find that the chief gods of Babylonia are represented by shrines within the sacred precincts of his great temples at Babylon and Borsippa. First among these shrines is that of Marduk's consort, Sarpanitum.