The Religion of Babylonia and a.s.syria.

by Morris Jastrow.

PREFACE.

It requires no profound knowledge to reach the conclusion that the time has not yet come for an exhaustive treatise on the religion of Babylonia and a.s.syria. But even if our knowledge of this religion were more advanced than it is, the utility of an exhaustive treatment might still be questioned. Exhaustive treatises are apt to be exhausting to both reader and author; and however exhaustive (or exhausting) such a treatise may be, it cannot be final except in the fond imagination of the writer. For as long as activity prevails in any branch of science, all results are provisional. Increasing knowledge leads necessarily to a change of perspective and to a readjustment of views. The chief reason for writing a book is to prepare the way for the next one on the same subject.

In accordance with the general plan of this Series[1] of Handbooks, it has been my chief aim to gather together in convenient arrangement and readable form what is at present known about the religion of the Babylonians and a.s.syrians. The investigations of scholars are scattered through a large variety of periodicals and monographs. The time has come for focusing the results reached, for sifting the certain from the uncertain, and the uncertain from the false. This work of gathering the _disjecta membra_ of a.s.syriological science is essential to future progress. If I have succeeded in my chief aim, I shall feel amply repaid for the labor involved.

In order that the book may serve as a guide to students, the names of those to whose researches our present knowledge of the subject is due have frequently been introduced, and it will be found, I trust, that I have been fair to all.[2] At the same time, I have naturally not hesitated to indicate my dissent from views advanced by this or that scholar, and it will also be found, I trust, that in the course of my studies I have advanced the interpretation of the general theme or of specific facts at various points. While, therefore, the book is only in a secondary degree sent forth as an original contribution, the discussion of mooted points will enhance its value, I hope, for the specialist, as well as for the general reader and student for whom, in the first place, the volumes of this series are intended.

The disposition of the subject requires a word of explanation. After the two introductory chapters (common to all the volumes of the series) I have taken up the pantheon as the natural means to a survey of the field. The pantheon is treated, on the basis of the historical texts, in four sections: (1) the old Babylonian period, (2) the middle period, or the pantheon in the days of Hammurabi, (3) the a.s.syrian pantheon, and (4) the latest or neo-Babylonian period. The most difficult phase has naturally been the old Babylonian pantheon. Much is uncertain here. Not to speak of the chronology which is still to a large extent guesswork, the identification of many of the G.o.ds occurring in the oldest inscriptions, with their later equivalents, must be postponed till future discoveries shall have cleared away the many obstacles which beset the path of the scholar. The discoveries at Telloh and Nippur have occasioned a recasting of our views, but new problems have arisen as rapidly as old ones have been solved. I have been especially careful in this section not to pa.s.s beyond the range of what is definitely _known_, or, at the most, what may be regarded as tolerably certain. Throughout the chapters on the pantheon, I have endeavored to preserve the att.i.tude of being 'open to conviction'--an att.i.tude on which at present too much stress can hardly be laid.

The second division of the subject is represented by the religious literature. With this literature as a guide, the views held by the Babylonians and a.s.syrians regarding magic and oracles, regarding the relationship to the G.o.ds, the creation of the world, and the views of life after death have been ill.u.s.trated by copious translations, together with discussions of the specimens chosen. The translations, I may add, have been made direct from the original texts, and aim to be as literal as is consonant with presentation in idiomatic English.

The religious architecture, the history of the temples, and the cult form the subject of the third division. Here again there is much which is still uncertain, and this uncertainty accounts for the unequal subdivisions of the theme which will not escape the reader.

Following the general plan of the series, the last chapter of the book is devoted to a general estimate and to a consideration of the influence exerted by the religion of Babylonia and a.s.syria.

In the transliteration of proper names, I have followed conventional methods for well-known names (like Nebuchadnezzar), and the general usage of scholars in the case of others. In some cases I have furnished a transliteration of my own; and for the famous a.s.syrian king, to whom we owe so much of the material for the study of the Babylonian and a.s.syrian religion, Ashurbanabal, I have retained the older usage of writing it with a _b_, following in this respect Lehman, whose arguments[3] in favor of this p.r.o.nunciation for the last element in the name I regard as on the whole acceptable.

I have reasons to regret the proportions to which the work has grown.

These proportions were entirely unforeseen when I began the book, and have been occasioned mainly by the large amount of material that has been made available by numerous important publications that appeared after the actual writing of the book had begun. This constant increase of material necessitated constant revision of chapters; and such revision was inseparable from enlargement. I may conscientiously say that I have studied these recent publications thoroughly as they appeared, and have embodied at the proper place the results reached by others and which appeared to me acceptable. The work, therefore, as now given to the public may fairly be said to represent the state of present knowledge.

In a science that grows so rapidly as a.s.syriology, to which more than to many others the adage of _dies diem docet_ is applicable, there is great danger of producing a piece of work that is antiquated before it leaves the press. At times a publication appeared too late to be utilized. So Delitzsch's important contribution to the origin of cuneiform writing[4]

was published long after the introductory chapters had been printed. In this book he practically abandons his position on the Sumerian question (as set forth on p. 22 of this volume) and once more joins the opposite camp. As far as my own position is concerned, I do not feel called upon to make any changes from the statements found in chapter i., even after reading Weissbach's _Die Sumerische Frage_ (Leipzig, 1898),--the latest contribution to the subject, which is valuable as a history of the controversy, but offers little that is new. Delitzsch's name must now be removed from the list of those who accept Halevy's thesis; but, on the other hand, Halevy has gained a strong ally in F. Thureau-Dangin, whose _special_ studies in the old Babylonian inscriptions lend great weight to his utterances on the origin of the cuneiform script. Dr. Alfred Jeremias, of Leipzig, is likewise to be added to the adherents of Halevy. The Sumero-Akkadian controversy is not yet settled, and meanwhile it is well to bear in mind that not _every_ a.s.syriologist is qualified to p.r.o.nounce an opinion on the subject. A special study is required, and but few a.s.syriologists have made such a study. Accepting a view or a tradition from one's teacher does not const.i.tute a person an authority, and one may be a very good a.s.syriologist without having views on the controversy that are of any particular value.

Lastly, I desire to call attention to the Bibliography, on which much time has been spent, and which will, I trust, be found satisfactory. In a list of addenda at the end of the book, I have noted some errors that slipped into the book, and I have also embodied a few additions. The copious index is the work of my student, Dr. S. Koppe, and it gives me pleasure to express my deep obligations to him for the able and painstaking manner in which he has carried out the work so kindly undertaken by him. The drawing for the map was made by Mr. J. Horace Frank of Philadelphia.

To my wife more thanks are due than I can convey in words for her share in the work. She copied almost all of the ma.n.u.script, and in doing so made many valuable suggestions. Without her constant aid and encouragement I would have shrunk from a task which at times seemed too formidable to be carried to a successful issue. As I lay down my pen after several years of devotion to this book, my last thought is one of grat.i.tude to the beloved partner of my joys and sorrows.

MORRIS JASTROW, Jr.

University of Pennsylvania, _June, 1898._

FOOTNOTES:

[1] Set forth in the announcement of the series at the back of the book and in the Editor's Prefatory Note to Volume I.

[2] In the Index, however, names of scholars have only been introduced where absolutely necessary to the subject.

[3] In his work, _Shama.s.sum-ukin Konig von Babylonien_, pp. 16-21.

Hence, I also write Ashurnasirbal.

[4] _Die Entstehung des altesten Schriftsystems_ (Leipzig, 1897).

CHAPTER I.--INTRODUCTION.

SOURCES AND METHODS OF STUDY.

I.

Until about the middle of the 19th century, our knowledge of the religion of the Babylonians and a.s.syrians was exceedingly scant. No records existed that were contemporaneous with the period covered by Babylonian-a.s.syrian history; no monuments of the past were preserved that might, in default of records, throw light upon the religious ideas and customs that once prevailed in Mesopotamia. The only sources at command were the incidental notices--insufficient and fragmentary in character--that occurred in the Old Testament, in Herodotus, in Eusebius, Syncellus, and Diodorus. Of these, again, only the two first-named, the Old Testament and Herodotus, can be termed direct sources; the rest simply reproduce extracts from other works, notably from Ctesias, the contemporary of Xenophon, from Berosus, a priest of the temple of Bel in Babylonia, who lived about the time of Alexander the Great, or shortly after, and from Apollodorus, Abydenus, Alexander Polyhistor, and Nicolas of Damascus, all of whom being subsequent to Berosus, either quote the latter or are dependent upon him.

Of all these sources it may be said, that what information they furnish of Babylonia and a.s.syria bears largely upon the political history, and only to a very small degree upon the religion. In the Old Testament, the two empires appear only as they enter into relations with the Hebrews, and since Hebrew history is not traced back beyond the appearance of the clans of Terah in Palestine, there is found previous to this period, barring the account of the migrations of the Terahites in Mesopotamia, only the mention of the Tigris and Euphrates among the streams watering the legendary Garden of Eden, the incidental reference to Nimrod and his empire, which is made to include the capitol cities of the Northern and Southern Mesopotamian districts, and the story of the founding of the city of Babylon, followed by the dispersion of mankind from their central habitation in the Euphrates Valley. The followers of Abram, becoming involved in the attempts of Palestinian chieftains to throw off the yoke of Babylonian supremacy, an occasion is found for introducing Mesopotamia again, and so the family history of the Hebrew tribes superinduces at odd times a reference to the old settlements on the Euphrates, but it is not until the political struggles of the two Hebrew kingdoms against the inevitable subjection to the superior force of a.s.syrian arms, and upon the fall of a.s.syria, to the Babylonian power, that a.s.syria and Babylonia engage the frequent attention of the chronicler's pen and of the prophet's word. Here, too, the political situation is always the chief factor, and it is only incidentally that the religion comes into play,--as when it is said that Sennacherib, the king of a.s.syria, was murdered while worshipping in the temple dedicated to a deity, Nisroch; or when a prophet, to intensify the picture of the degradation to which the proud king of Babylon is to be reduced, introduces Babylonian conceptions of the nether world into his discourse.[5] Little, too, is furnished by the Book of Daniel, despite the fact that Babylon is the center of action, and what little there is bearing on the religious status, such as the significance attached to dreams, and the implied contrast between the religion of Daniel and his companions, and that of Nebuchadnezzar and the Babylonians, loses some of its force by the late origin of the book. The same applies, only in a still stronger degree, to the Book of Judith, in which Nineveh is the center of the incidents described.

The rabbinical literature produced in Palestine and Babylonia is far richer in notices bearing on the religious practices of Mesopotamia, than is the Old Testament. The large settlements of Jews in Babylonia, which, beginning in the sixth century B.C., were constantly being increased by fresh accessions from Palestine, brought the professors of Judaism face to face with religious conditions abhorrent to their souls.

In the regulations of the Rabbis to guard their followers from the influences surrounding them, there is frequent reference, open or implied, to Babylonish practices, to the festivals of the Babylonians, to the images of their G.o.ds, to their forms of incantations, and other things besides; but these notices are rendered obscure by their indirect character, and require a commentary that can only be furnished by that knowledge of the times which they take for granted. To this difficulty, there must be added the comparatively late date of the notices, which demands an exercise of care before applying them to the very early period to which the religion of the Babylonians may be traced.

Coming to Herodotus, it is a matter of great regret that the history of a.s.syria, which he declares it was his intention to write,[6] was either never produced, or if produced, lost. In accordance with the general usage of his times, Herodotus included under a.s.syria the whole of Mesopotamia, both a.s.syria proper in the north and Southern Mesopotamia.

His history would therefore have been of extraordinary value, and since nothing escaped his observant eye and well-trained mind, the religious customs of the country would have come in for their full share of attention. As it is, we have only a few notices about Babylonia and a.s.syria, incidental to his history of Persia.[7] Of these, the majority are purely historical, chief among which is an epitome of the country's past--a curious medley of fact and legend--and the famous account of the capture of Babylon by Cyrus. Fortunately, however, there are four notices that treat of the religion of the inhabitants: the first, a description of an eight-storied tower, surmounted by a temple sacred to the G.o.d Bel; a second furnishing a rather detailed account of another temple, also sacred to Bel, and situated in the same precinct of the city of Babylon; a third notice speaks, though with provoking brevity, of the funeral customs of the Babylonians; while in a fourth he describes the rites connected with the worship of the chief G.o.ddess of the Babylonians, which impress Herodotus, who failed to appreciate their mystic significance, as shameful. We have no reason to believe that Ctesias' account of the a.s.syrian monarchy, under which he, like Herodotus, included Babylonia, contained any reference to the religion at all. What he says about Babylonia and a.s.syria served merely as an introduction to Persian history--the real purpose of his work--and the few fragments known chiefly through Diodorus and Eusebius, deal altogether with the succession of dynasties. As is well known, the lists of Ctesias have fallen into utter discredit by the side of the ever-growing confidence in the native traditions as reported by Berosus.

The loss of the latter's history of Babylon is deplorable indeed; its value would have been greater than the history of Herodotus, because it was based, as we know, on the records and doc.u.ments preserved in Babylonian temples. How much of the history dealt with the religion of the people, it is difficult to determine, but the extracts of it found in various writers show that starting, like the Old Testament, with the beginning of things, Berosus gave a full account of the cosmogony of the Babylonians. Moreover, the early history of Babylonia being largely legendary, as that of every other nation, tales of the relations existing between the G.o.ds and mankind--relations that are always close in the earlier stages of a nation's history--must have abounded in the pages of Berosus, even if he did not include in his work a special section devoted to an account of the religion that still was practiced in his days. The quotations from Berosus in the works of Josephus are all of a historical character; those in Eusebius and Syncellus, on the contrary, deal with the religion and embrace the cosmogony of the Babylonians, the account of a deluge brought on by the G.o.ds, and the building of a tower. It is to be noted, moreover, that the quotations we have from Berosus are not direct, for while it is possible, though not at all certain, that Josephus was still able to consult the works of Berosus, Eusebius and Syncellus refer to Apollodorus, Abydenus, and Alexander Polyhistor as their authorities for the statements of Berosus.

Pa.s.sing in this way through several hands, the authoritative value of the comparatively paltry extracts preserved, is diminished, and a certain amount of inaccuracy, especially in details and in the reading of proper names,[8] becomes almost inevitable. Lastly, it is to be noted that the list of Babylonian kings found in the famous astronomical work of Claudius Ptolemaeus, valuable as it is for historical purposes, has no connection with the religion of the Babylonians.

II.

The sum total of the information thus to be gleaned from ancient sources for an elucidation of the Babylonian-a.s.syrian religion is exceedingly meagre, sufficing scarcely for determining its most general traits.

Moreover, what there is, requires for the most part a control through confirmatory evidence which we seek for in vain, in biblical or cla.s.sical literature.

This control has now been furnished by the remarkable discoveries made beneath the soil of Mesopotamia since the year 1842. In that year the French consul at Mosul, P. E. Botta, aided by a government grant, began a series of excavations in the mounds that line the banks of the Tigris opposite Mosul. The artificial character of these mounds had for some time been recognized. Botta's first finds of a p.r.o.nounced character were made at a village known as Khorsabad, which stood on one of the mounds in question. Here, at a short distance below the surface, he came across the remains of what proved to be a palace of enormous extent. The sculptures that were found in this palace--enormous bulls and lions resting on backgrounds of limestone, and guarding the approaches to the palace chambers, or long rows of carvings in high relief lining the palace walls, and depicting war scenes, building operations, and religious processions--left no doubt as to their belonging to an ancient period of history. The written characters found on these monuments substantiated the view that Botta had come across an edifice of the a.s.syrian empire, while subsequent researches furnished the important detail that the excavated edifice lay in a suburb of the ancient capitol of a.s.syria, Nineveh, the exact site of which was directly opposite Mosul. Botta's labors extended over a period of two years; by the end of which time, having laid bare the greater part of the palace, he had gathered a large ma.s.s of material including many smaller objects--pottery, furniture, jewelry, and ornaments--that might serve for the study of a.s.syrian art and of a.s.syrian antiquities, while the written records accompanying the monuments placed for the first time an equally considerable quant.i.ty of original material at the disposal of scholars for the history of a.s.syria. All that could be transported was sent to the Louvre, and this material was subsequently published. Botta was followed by Austen Henry Layard, who, acting as the agent of the British Museum, conducted excavations during the years 1845-52, first at a mound Nimrud, some fifteen miles to the south of Khorsabad, and afterwards on the site of Nineveh proper, the mound Koyunjik, opposite Mosul, besides visiting and examining other mounds still further to the south within the district of Babylonia proper.

The scope of Layard's excavations exceeded, therefore, those of Botta; and to the one palace at Khorsabad, he added three at Nimrud and two at Koyunjik, besides finding traces of a temple and other buildings. The construction of these edifices was of the same order as the one unearthed by Botta; and as at the latter, there was a large yield of sculptures, inscriptions, and miscellaneous objects. A new feature, however, of Layard's excavations was the finding of several rooms filled with fragments of small and large clay tablets closely inscribed on both sides in the cuneiform characters. These tablets, about 30,000 of which found their way to the British Museum, proved to be the remains of a royal library. Their contents ranged over all departments of thought,--hymns, incantations, prayers, epics, history, legends, mythology, mathematics, astronomy const.i.tuting some of the chief divisions. In the corners of the palaces, the foundation records were also found, containing in each case more or less extended annals of the events that occurred during the reign of the monarch whose official residence was thus brought to light. Through Layard, the foundations were laid for the a.s.syrian and Babylonian collections of the British Museum, the parts of which exhibited to the public now fill six large halls. Fresh sources of a direct character were thus added for the study, not only of the historical unfolding of the a.s.syrian empire, but through the tablets of the royal library, for the religion of ancient Mesopotamia as well.

The stimulus given by Botta and Layard to the recovery of the records and monuments of antiquity that had been hidden from view for more than two thousand years, led to a refreshing rivalry between England and France in continuing a work that gave promise of still richer returns by further efforts. Victor Place, a French architect of note, who succeeded Botta as the French consul at Mosul, devoted his term of service, from 1851 to 1855, towards completing the excavations at Khorsabad. A large aftermath rewarded his efforts. Thanks, too, to his technical knowledge and that of his a.s.sistant, Felix Thomas, M. Place was enabled more accurately to determine the architectural construction of the temples and palaces of ancient a.s.syria. Within this same period (1852-1854) another exploring expedition was sent out to Mesopotamia by the French government, under the leadership of Fulgence Fresnel, in whose party were the above-mentioned Thomas and the distinguished scholar Jules Oppert. The objective point this time was Southern Mesopotamia, the mounds of which had hitherto not been touched, many not even identified as covering the remains of ancient cities. Much valuable work was done by this expedition in its careful study of the site of the ancient Babylon,--in the neighborhood of the modern village Hillah, some forty miles south of Baghdad. Unfortunately, the antiquities recovered at this place, and elsewhere, were lost through the sinking of the rafts as they carried their precious burden down the Tigris. In the south again, the English followed close upon the heels of the French. J. E. Taylor, in 1854, visited many of the huge mounds that were scattered throughout Southern Mesopotamia in much larger numbers than in the north, while his compatriot, William K. Loftus, a few years previous had begun excavations, though on a small scale, at Warka, the site of the ancient city of Erech. He also conducted some investigations at a mound Mugheir, which acquired special interest as the supposed site of the famous Ur,--the home of some of the Terahites before the migration to Palestine. Of still greater significance were the examinations made by Sir Henry Rawlinson, in 1854, of the only considerable ruins of ancient Babylonia that remained above the surface,--the tower of Birs Nimrud, which proved to be the famous seven-staged temple as described by Herodotus. This temple was completed, as the foundation records showed, by Nebuchadnezzar II., in the sixth century before this era; but the beginnings of the structure belong to a much earlier period. Another sanctuary erected by this same king was found near the tower. Subsequent researches by Hormuzd Ra.s.sam made it certain that Borsippa, the ancient name of the place where the tower and sanctuaries stood, was a suburb of the great city of Babylon itself, which lay directly opposite on the east side of the Euphrates. The scope of the excavations continued to grow almost from year to year, and while new mounds were being attacked in the south, those in the north, especially Koujunjik, continued to be the subject of attention.

Ra.s.sam, who has just been mentioned, was in a favorable position, through his long residence as English consul at Mosul, for extracting new finds from the mounds in this vicinity. Besides adding more than a thousand tablets from the royal library discovered by Layard, his most noteworthy discoveries were the unearthing of a magnificent temple at Nimrud, and the finding of a large bronze gate at Balawat, a few miles to the northeast of Nimrud. Ra.s.sam and Rawlinson were afterwards joined by George Smith of the British Museum, who, inst.i.tuting a further search through the ruins of Koujunjik, Nimrud, Kalah-Shergat, and elsewhere, made many valuable additions to the English collections, until his unfortunate death in 1876, during his third visit to the mounds, cut him off in the prime of a brilliant and most useful career. The English explorers extended their labors to the mounds in the south. Here it was, princ.i.p.ally at Abu-Habba, that they set their forces to work. The finding of another temple dedicated to the sun-G.o.d rewarded their efforts. The foundation records showed that the edifice was one of great antiquity, which was permitted to fall into decay and was then restored by a ruler whose date can be fixed at the middle of the ninth century B.C. The ancient name of the place was shown to be Sippar, and the fame of the temple was such, that subsequent monarchs vied with one another in adding to its grandeur. It is estimated that the temple contained no less than three hundred chambers and halls for the archives and for the accommodation of the large body of priests attached to this temple. In the archives many thousands of little clay tablets were again found, not, however, of a literary, but of a legal character, containing records of commercial transactions conducted in ancient Sippar, such as sales of houses, of fields, of produce, of stuffs, money loans, receipts, contracts for work, marriage settlements, and the like. The execution of the laws being in the hands of priests in ancient Mesopotamia, the temples were the natural depositories for the official doc.u.ments of the law courts. Similar collections to those of Sippar have been found in almost every mound of Southern Mesopotamia that has been opened since the days of Ra.s.sam. So at Djumdjuma, situated near the site of the ancient city of Babylon, some three thousand were unearthed that were added to the fast growing collections of the British Museum. At Borsippa, likewise, Rawlinson and Ra.s.sam recovered a large number of clay tablets, most of them legal but some of them of a literary character, which proved to be in part duplicates of those in the royal library of Ashurbanabal. In this way, the latter's statement, that he sent his scribes to the large cities of the south for the purpose of collecting and copying the literature that had its rise there, met with a striking confirmation. Still further to the south, at a mound known as Telloh, a representative of the French government, Ernest de Sarzec, began a series of excavations in 1877, which, continued to the present day, have brought to light remains of temples and palaces exceeding in antiquity those hitherto discovered. Colossal statues of diorite, covered with inscriptions, the pottery, tablets and ornaments, showed that at a period as early as 3500 B.C. civilization in this region had already reached a very advanced stage. The systematic and thorough manner in which De Sarzec, with inexhaustible patience, explored the ancient city, has resulted in largely extending our knowledge of the most ancient period of Babylonian history as yet known to us. The Telloh finds were forwarded to the Louvre, which in this way secured a collection from the south that formed a worthy complement to the Khorsabad antiquities.

Lastly, it is gratifying to note the share that our own country has recently taken in the great work that has furnished the material needed for following the history of the Mesopotamian states. In 1887, an expedition was sent out under the auspices of the University of Pennsylvania, to conduct excavations at Niffer,--a mound to the southeast of Babylon, situated on a branch of the Euphrates, and which was known to be the site of one of the most famous cities in this region. The Rev. John P. Peters (now in New York), who was largely instrumental in raising the funds for the purpose, was appointed director of the expedition. Excavations were continued for two years under Dr. Peters' personal supervision, and since then by Mr. John H.

Haynes, with most satisfactory success. A great temple dedicated to the G.o.d Bel was discovered, and work has. .h.i.therto been confined chiefly to laying bare the various parts of the edifice. The foundation of the building goes back to an earlier period than the ruins of Telloh. It survived the varying fortunes of the city in which it stood, and each period of Babylonian history left its traces at Niffer through the records of the many rulers who sought the favor of the G.o.d by enlarging or beautifying his place of worship. The temple became a favorite spot to which pilgrims came from all sides on the great festivals, to offer homage at the sacred shrines. Votive offerings, in the shape of inscribed clay cones, and little clay images of Bel and of his female consort, were left in the temple as witnesses to the piety of the visitors. The archives were found to be well stocked with the official legal doc.u.ments dating chiefly from the period of 1700 to 1200 B.C., when the city appears to have reached the climax of its glory. Other parts of the mound were opened at different depths, and various layers which followed the chronological development of the place were determined.[9] After its destruction, the sanct.i.ty of the city was in a measure continued by its becoming a burial-place. The fortunes of the place can thus be followed down to the ninth or the tenth century of our era, a period of more than four thousand years. Already more than 20,000 tablets have been received at the University of Pennsylvania, besides many specimens of pottery, bowls, jars, cones, and images, as well as gold, copper, and alabaster work.

From this survey of the work done in the last decades in exploring the long lost and almost forgotten cities of the Tigris and of the Euphrates Valley, it will be apparent that a large amount of material has been made accessible for tracing the course of civilization in this region.

Restricting ourselves to that portion of it that bears on the religion of ancient Mesopotamia, it may be grouped under two heads, (1) literary, and (2) archaeological. The religious texts of Ashurbanabal's library occupy the first place in the literary group. The incantations, the prayers and hymns, lists of temples, of G.o.ds and their attributes, traditions of the creation of the world, legends of the deities and of their relations to men, are sources of the most direct character; and it is fortunate that among the recovered portions of the library, such texts are largely represented. Equally direct are the dedicatory inscriptions set up by the kings in the temples erected to the honor of some G.o.d, and of great importance are the references to the various G.o.ds, their attributes, their powers, and their deeds, which are found at every turn in the historical records which the kings left behind them. Many of these records open or close with a long prayer to some deity; in others, prayers are found interspersed, according to the occasion on which they were offered up. Attributing the success of their undertakings--whether it be a military campaign, or the construction of some edifice, or a successful hunt--to the protection offered by the G.o.ds, the kings do not tire of singing the praises of the deity or deities as whose favorites they regarded themselves. The G.o.ds are constantly at the monarch's side. Now we are told of a dream sent to encourage the army on the approach of a battle, and again of some portent which bade the king be of good cheer. To the G.o.ds, the appeal is constantly made, and to them all good things are ascribed. From the legal doc.u.ments, likewise, much may be gathered bearing on the religion.

The protection of the G.o.ds is invoked or their curses called down; the oath is taken in their name; while the manner in which the temples are involved in the commercial life of ancient Babylonia renders these tablets, which are chiefly valuable as affording us a remarkable insight into the people's daily life, of importance also in ill.u.s.trating certain phases of the religious organization of the country. Most significant for the position occupied by the priests, is the fact that the latter are invariably the scribes who draw up the doc.u.ments.

The archaeological material furnished by the excavations consists of the temples of the G.o.ds, their interior arrangement, and provisions for the various religious functions; secondly, the statues of the G.o.ds, demiG.o.ds, and the demons, the altars and the vessels; and thirdly, the religious scenes,--the worship of some deity, the carrying of the G.o.ds in procession, the pouring of libations, the performance of rites, or the representation of some religious symbols sculptured on the palace wall or on the foundation stone of a sacred building, or cut out on the seal cylinders, used as signatures[10] and talismans.

Large as the material is, it is far from being exhausted, and, indeed, far from sufficient for ill.u.s.trating all the details of the religious life. This will not appear surprising, if it be remembered that of the more than one hundred mounds that have been identified in the region of the Tigris and Euphrates as containing remains of buried cities, only a small proportion have been explored, and of these scarcely more than a half dozen with an approach to completeness. The soil of Mesopotamia unquestionably holds still greater treasures than those which it has already yielded. The links uniting the most ancient period--at present, _c._ 4000 B.C.--to the final destruction of the Babylonian empire by Cyrus, in the middle of the sixth century B.C., are far from being complete. For entire centuries we are wholly in the dark, and for others only a few skeleton facts are known; and until these gaps shall have been filled, our knowledge of the religion of the Babylonians and a.s.syrians must necessarily remain incomplete. Not as incomplete, indeed, as their history, for religious rites are not subject to many changes, and the progress of religious ideas does not keep pace with the constant changes in the political kaleidoscope of a country; but, it is evident that no exhaustive treatment of the religion can be given until the material shall have become adequate to the subject.

III.