Chapter 3 of the Rituals of War examined the role of body parts in Babyloniam divination. Those who can read the signs on a body, such as in hepatoscopy or extispicy, held much power in society. The Babylonian baru priests were often consulted in military decitions. The way Bahrani depicted how much ancient Mesopotamians believed in omens was almost too fantastic though. Did the government often take heed of the omens or make political decisions based on the omens? Or were omens a form of ideological power the government used to justify their actions? In other words, did the government listen to the priests or did the priests say what the government wanted them to say? The priests also held government positions, so the government may have been using the omens for their own gain.
Chapter 6 of the Rituals of War examined the destruction and removal of the enemy’s public monuments. According to Bahrani, “war was fought at the level of monuments as much as land and natural and economic”. She claims that some wars were fought specifically for images and acquiring public monuments. This statement is somewhat too bold. Although public monuments do indeed hold great meaning for its residents, it is hard to believe that a war can be launched for the sole purpose of the monument. It is like the Trojan War, launched for the sole purpose of a female. Perhaps, the morale of the people would be diminished by the loss the statue, and thus the leaders of the state decide that the only a war can boost morale. A even more likely explanation is that by the time the enemy has taken the gods’ statue, the ultimate insult, the relation between the two states had already become very hostile.
Bahrani also parallels the removal of public monuments with the deportation and relocation of conquered peoples. It is questionable whether or not these two practices can be connected together. However, it is understandable that the effect of these two practices is punishing and marginalizing specific groups of people.
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