The Religion of Babylonia and Assyria
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Theophilus G. Pinches >> The Religion of Babylonia and Assyria
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[*] So called, probably, not because it sent forth poison, but on
account of its likeness to a serpent's fang.
[+] Notwithstanding medical opinion, their phallic origin is doubtful.
One is sculptured in the form of an Eastern castellated fortress.
Idols.
With the Babylonians, the gods were represented by means of stone
images at a very early date, and it is possible that wood was also
used. The tendency of the human mind being to attribute to the Deity a
human form, the Babylonians were no exception to the rule. Human
thoughts and feelings would naturally accompany the human form with
which the minds of men endowed them. Whether the gross human passions
attributed to the gods of Babylonia in Herodotus be of early date or
not is uncertain--a late period, when the religion began to
degenerate, would seem to be the more probable.
The adoration of sacred objects.
It is probable that objects belonging to or dedicated to deities were
not originally worshipped--they were held as divine in consequence of
their being possessed or used by a deity, like the bow of Merodach,
placed in the heavens as a constellation, etc. The cities where the
gods dwelt on earth, their temples, their couches, the chariot of the
sun in his temple-cities, and everything existing in connection with
their worship, were in all probability regarded as divine simply in so
far as they belonged to a god. Sacrifices offered to them, and
invocations made to them, were in all likelihood regarded as having
been made to the deity himself, the possessions of the divinity being,
in the minds of the Babylonians, pervaded with his spirit. In the case
of rivers, these were divine as being the children and offspring of
Enki (Aa or Ea), the god of the ocean.
Holy places.
In a country which was originally divided into many small states, each
having its own deities, and, to a certain extent, its own religious
system, holy places were naturally numerous. As the spot where they
placed Paradise, Babylonia was itself a holy place, but in all
probability this idea is late, and only came into existence after the
legends of the creation and the rise of Merodach to the kingship of
heaven had become elaborated into one homogeneous whole.
An interesting list.
One of the most interesting documents referring to the holy places of
Babylonia is a tiny tablet found at Nineveh, and preserved in the
British Museum. This text begins with the word Tiawthu "the sea," and
goes on to enumerate, in turn, Tilmun (identified with the island of
Bahrein in the Persian Gulf); Engurra (the Abyss, the abode of Enki or
Ea), with numerous temples and shrines, including "the holy house,"
"the temple of the seer of heaven and earth," "the abode of Zer-
panitum," consort of Merodach, "the throne of the holy place," "the
temple of the region of Hades," "the supreme temple of life," "the
temple of the ear of the corn-deity," with many others, the whole list
containing what may be regarded as the chief sanctuaries of the land,
to the number of thirty-one. Numerous other similar and more extensive
lists, enumerating every shrine and temple in the country, also exist,
though in a very imperfect state, and in addition to these, many holy
places are referred to in the bilingual, historical, and other
inscriptions. All the great cities of Babylonia, moreover, were sacred
places, the chief in renown and importance in later days being the
great city of Babylon, where E-sagila, "the temple of the high head,"
in which was apparently the shrine called "the temple of the
foundation of heaven and earth," held the first place. This building
is called by Nebuchadnezzar "the temple-tower of Babylon," and may
better be regarded as the site of the Biblical "Tower of Babel" than
the traditional foundation, E-zida, "the everlasting temple," in
Borsippa (the Birs Nimroud)--notwithstanding that Borsippa was called
the "second Babylon," and its temple-tower "the supreme house of
life."
The Tower of Babel.
Though quite close to Babylon, there is no doubt that Borsippa was a
most important religious centre, and this leads to the possibility,
that its great temple may have disputed with "the house of the high
head," E-sagila in Babylon, the honour of being the site of the
confusion of tongues and the dispersion of mankind. There is no doubt,
however, that E-sagila has the prior claim, it being the temple of the
supreme god of the later Babylonian pantheon, the counterpart of the
God of the Hebrews who commanded the changing of the speech of the
people assembled there. Supposing the confusion of tongues to have
been a Babylonian legend as well as a Hebrew one (as is possible) it
would be by command of Merodach rather than that of Nebo that such a
thing would have taken place. E-sagila, which is now the ruin known as
the mount of Amran ibn Ali, is the celebrated temple of Belus which
Alexander and Philip attempted to restore.
In addition to the legend of the confusion of tongues, it is probable
that there were many similar traditions attached to the great temples
of Babylonia, and as time goes on, and the excavations bring more
material, a large number of them will probably be recovered. Already
we have an interesting and poetical record of the entry of Bel and
Beltis into the great temple at Niffer, probably copied from some
ancient source, and Gudea, a king of Lagas (Telloh), who reigned about
2700 B.C., gives an account of the dream which he saw, in which he was
instructed by the gods to build or rebuild the temple of Nin-Girsu in
his capital city.
E-sagila according to Herodotus.
As the chief fane in the land after Babylon became the capital, and
the type of many similar erections, E-sagila, the temple of Belus,
merits just a short notice. According to Herodotus, it was a massive
tower within an enclosure measuring 400 yards each way, and provided
with gates of brass, or rather bronze. The tower within consisted of a
kind of step-pyramid, the stages being seven in number (omitting the
lowest, which was the platform forming the foundation of the
structure). A winding ascent gave access to the top, where was a
chapel or shrine, containing no statue, but regarded by the
Babylonians as the abode of the god. Lower down was another shrine, in
which was placed a great statue of Zeus (Bel-Merodach) sitting, with a
large table before it. Both statue and table are said to have been of
gold, as were also the throne and the steps. Outside the sanctuary (on
the ramp, apparently) were two altars, one small and made of gold,
whereon only unweaned lambs were sacrificed, and the other larger, for
full-grown victims.
A Babylonian description.
In 1876 the well-known Assyriologist, Mr. George Smith, was fortunate
enough to discover a Babylonian description of this temple, of which
he published a /precis/. According to this document, there were two
courts of considerable extent, the smaller within the larger--neither
of them was square, but oblong. Six gates admitted to the temple-area
surrounding the platform upon which the tower was built. The platform
is stated to have been square and walled, with four gates facing the
cardinal points. Within this wall was a building connected with the
great /zikkurat/ or tower--the principal edifice--round which were
chapels or temples to the principal gods, on all four sides, and
facing the cardinal points--that to Nebo and Tasmit being on the east,
to Aa or Ea and Nusku on the north, Anu and Bel on the south, and the
series of buildings on the west, consisting of a double house--a small
court between two wings, was evidently the shrine of Merodach (Belos).
In these western chambers stood the couch of the god, and the golden
throne mentioned by Herodotus, besides other furniture of great value.
The couch was given as being 9 cubits long by 4 broad, about as many
feet in each case, or rather more.
The centre of these buildings was the great /zikkurat/, or temple-
tower, square on its plan, and with the sides facing the cardinal
points. The lowest stage was 15 /gar/ square by 5 1/2 high (Smith, 300
feet by 110), and the wall, in accordance with the usual Babylonian
custom, seems to have been ornamented with recessed groovings. The
second stage was 13 /gar/ square by 3 in height (Smith, 260 by 60
feet). He conjectured, from the expression used, that it had sloping
sides. Stages three to five were each one /gar/ (Smith, 20 feet) high,
and respectively 10 /gar/ (Smith, 200 feet), 8 1/2 /gar/ (170 feet),
and 7 /gar/ (140 feet) square. The dimensions of the sixth stage are
omitted, probably by accident, but Smith conjectures that they were in
proportion to those which precede. His description omits also the
dimensions of the seventh stage, but he gives those of the sanctuary
of Belus, which was built upon it. This was 4 /gar/ long, 3 1/2 /gar/
broad, and 2 1/2 /gar/ high (Smith, 80 x 70 x 50 feet). He points out,
that the total height was, therefore, 15 /gar/, the same as the
dimensions of the base, i.e., the lowest platform, which would make
the total height of this world-renowned building rather more than 300
feet above the plains.
Other temple-towers.
Towers of a similar nature were to be found in all the great cities of
Babylonia, and it is probable that in most cases slight differences of
form were to be found. That at Niffer, for instance, seems to have had
a causeway on each side, making four approaches in the form of a
cross. But it was not every city which had a tower of seven stages in
addition to the platform on which it was erected, and some of the
smaller ones at least seem to have had sloping or rounded sides to the
basement-portion, as is indicated by an Assyrian bas-relief. Naturally
small temples, with hardly more than the rooms on the ground floor,
were to be found, but these temple-towers were a speciality of the
country.
Their origin.
There is some probability that, as indicated in the tenth chapter of
Genesis, the desire in building these towers was to get nearer the
Deity, or to the divine inhabitants of the heavens in general--it
would be easier there to gain attention than on the surface of the
earth. Then there was the belief, that the god to whom the place was
dedicated would come down to such a sanctuary, which thus became, as
it were, the stepping-stone between heaven and earth. Sacrifices were
also offered at these temple-towers (whether on the highest point or
not is not quite certain), in imitation of the Chaldaean Noah,
Ut-napistim, who, on coming out of the ark, made an offering /ina
zikkurat sade/, "on the peak of the mountain," in which passage, it is
to be noted, the word /zikkurat/ occurs with what is probably a more
original meaning.
CHAPTER III
THE BABYLONIAN STORY OF THE CREATION
This is the final development of the Babylonian creed. It has already
been pointed out that the religion of the Babylonians in all
probability had two stages before arriving at that in which the god
Merodach occupied the position of chief of the pantheon, the two
preceding heads having been, seemingly, Anu, the god of the heavens,
and Ea or Aa, also called Enki, the god of the abyss and of deep
wisdom. In order to show this, and at the same time to give an idea of
their theory of the beginning of things, a short paraphrase of the
contents of the seven tablets will be found in the following pages.
An Embodiment of doctrine.
As far as our knowledge goes, the doctrines incorporated in this
legend would seem to show the final official development of the
beliefs held by the Babylonians, due, in all probability, to the
priests of Babylon after that city became the capital of the federated
states. Modifications of their creed probably took place, but nothing
seriously affecting it, until after the abandonment of Babylon in the
time of Seleucus Nicator, 300 B.C. or thereabouts, when the deity at
the head of the pantheon seems not to have been Merodach, but Anu-Bel.
This legend is therefore the most important document bearing upon the
beliefs of the Babylonians from the end of the third millennium B.C.
until that time, and the philosophical ideas which it contains seem to
have been held, in a more or less modified form, among the remnants
who still retained the old Babylonian faith, until the sixth century
of the present era, as the record by Damascius implies. Properly
speaking, it is not a record of the creation, but the story of the
fight between Bel and the Dragon, to which the account of the creation
is prefixed by way of introduction.
Water the first creator.
The legend begins by stating that, when the heavens were unnamed and
the earth bore no name, the primaeval ocean was the producer of all
things, and Mummu Tiawath (the sea) she who brought forth everything
existing. Their waters (that is, of the primaeval ocean and of the sea)
were all united in one, and neither plains nor marshes were to be
seen; the gods likewise did not exist, even in name, and the fates
were undetermined--nothing had been decided as to the future of
things. Then arose the great gods. Lahmu and Lahame came first,
followed, after a long period, by Ansar and Kisar, generally
identified with the "host of heaven" and the "host of earth," these
being the meanings of the component parts of their names. After a
further long period of days, there came forth their son Anu, the god
of the heavens.
The gods.
Here the narrative is defective, and is continued by Damascius in his
/Doubts and Solutions of the First Principles/, in which he states
that, after Anos (Anu), come Illinos (Ellila or Bel, "the lord" /par
excellence/) and Aos (Aa, Ae, or Ea), the god of Eridu. Of Aos and
Dauke (the Babylonian Aa and Damkina) is born, he says, a son called
Belos (Bel-Merodach), who, they (apparently the Babylonians) say, is
the fabricator of the world--the creator.
The designs against them.
At this point Damascius ends his extract, and the Babylonian tablet
also becomes extremely defective. The next deity to come into
existence, however, would seem to have been Nudimmud, who was
apparently the deity Aa or Ea (the god of the sea and of rivers) as
the god of creation. Among the children of Tauthe (Tiawath) enumerated
by Damascius is one named Moumis, who was evidently referred to in the
document at that philosopher's disposal. If this be correct, his name,
under the form of Mummu, probably existed in one of the defective
lines of the first portion of this legend--in any case, his name
occurs later on, with those of Tiawath and Apsu (the Deep), his
parents, and the three seem to be compared, to their disadvantage,
with the progeny of Lahmu and Lahame, the gods on high. As the ways of
these last were not those of Tiawath's brood, and Apsu complained that
he had no peace by day nor rest by night on account of their
proceedings, the three representatives of the chaotic deep, Tiawath,
Apsu, and Mummu, discussed how they might get rid the beings who
wished to rise to higher things. Mummu was apparently the prime mover
in the plot, and the face of Apsu grew bright at the thought of the
evil plan which they had devised against "the gods their sons." The
inscription being very mutilated here, its full drift cannot be
gathered, but from the complete portions which come later it would
seem that Mummu's plan was not a remarkably cunning one, being simply
to make war upon and destroy the gods of heaven.
Tiawath's preparations.
The preparations made for this were elaborate. Restlessly, day and
night, the powers of evil raged and toiled, and assembled for the
fight. 'Mother Hubur," as Tiawath is named in this passage, called her
creative powers into action, and gave her followers irresistible
weapons. She brought into being also various monsters--giant serpents,
sharp of tooth, bearing stings, and with poison filling their bodies
like blood; terrible dragons endowed with brilliance, and of enormous
stature, reared on high, raging dogs, scorpion-men, fish-men, and many
other terrible beings, were created and equipped, the whole being
placed under the command of a deity named Kingu, whom she calls her
"only husband," and to whom she delivers the tablets of fate, which
conferred upon him the godhead of Anu (the heavens), and enabled their
possessor to determine the gates among the gods her sons.
Kingu replaces Absu.
The change in the narrative which comes in here suggests that this is
the point at which two legends current in Babylonia were united.
Henceforward we hear nothing more of Apsu, the begetter of all things,
Tiawath's spouse, nor of Mummu, their son. In all probability there is
good reason for this, and inscriptions will doubtless ultimately be
found which will explain it, but until then it is only natural to
suppose that two different legends have been pieced together to form a
harmonious whole.
Tiawath's aim.
As will be gathered from the above, the story centres in the wish of
the goddess of the powers of evil and her kindred to retain creation--
the forming of all living things--in her own hands. As Tiawath means
"the sea," and Apsu "the deep," it is probable that this is a kind of
allegory personifying the productive power seen in the teeming life of
the ocean, and typifying the strange and wonderful forms found
therein, which were symbolical, to the Babylonian mind, of chaos and
confusion, as well as of evil.
The gods hear of the conspiracy.
Aa, or Ea, having learned of the plot of Tiawath and her followers
against the gods of heaven, naturally became filled with anger, and
went and told the whole to Ansar, his father, who in his turn gave way
to his wrath, and uttered cries of the deepest grief. After
considering what they would do, Ansar applied to his son Anu, "the
mighty and brave," saying that, if he would only speak to her, the
great dragon's anger would be assuaged, and her rage disappear. In
obedience to this behest, Anu went to try his power with the monster,
but on beholding her snarling face, feared to approach her, and turned
back. Nudimmud was next called upon to become the representative of
the gods against their foe, but his success was as that of Anu, and it
became needful to seek another champion.
And choose Merodach as their champion.
The choice fell upon Merodach, the Belus (Bel-Merodach) of Damascius's
paraphrase, and at once met with an enthusiastic reception. The god
asked simply that an "unchangeable command" might be given to him--
that whatever he ordained should without fail come to pass, in order
that he might destroy the common enemy. Invitations were sent to the
gods asking them to a festival, where, having met together, they ate
and drank, and "decided the fate" for Merodach their avenger,
apparently meaning that he was decreed their defender in the conflict
with Tiawath, and that the power of creating and annihilating by the
word of his mouth was his. Honours were then conferred upon him;
princely chambers were erected for him, wherein he sat as judge "in
the presence of his fathers," and the rule over the whole universe was
given to him. The testing of his newly acquired power followed. A
garment was placed in their midst:
"He spake with his mouth, and the garment was destroyed,
He spake to it again, and the garment was reproduced."
Merodach proclaimed king.
On this proof of the reality of the powers conferred on him, all the
gods shouted "Merodach is king!" and handed to him sceptre, throne,
and insignia of royalty. An irresistible weapon, which should shatter
all his enemies, was then given to him, and he armed himself also with
spear or dart, bow, and quiver; lightning flashed before him, and
flaming fire filled his body. Anu, the god of the heavens, had given
him a great net, and this he set at the four cardinal points, in order
that nothing of the dragon, when he had defeated her, should escape.
Seven winds he then created to accompany him, and the great weapon
called /Abubu/, "the Flood," completed his equipment. All being ready,
he mounted his dreadful, irresistible chariot, to which four steeds
were yoked--steeds unsparing, rushing forward, rapid in flight, their
teeth full of venom, foam-covered, experienced in galloping, schooled
in overthrowing. Being now ready for the fray, Merodach fared forth to
meet Tiawath, accompanied by the fervent good wishes of "the gods his
fathers."
The fight with Tiawath.
Advancing, he regarded Tiawath's retreat, but the sight of the enemy
was so menacing that even the great Merodach (if we understand the
text rightly) began to falter. This, however, was not for long, and
the king of the gods stood before Tiawath, who, on her side, remained
firm and undaunted. In a somewhat long speech, in which he reproaches
Tiawath for her rebellion, he challenges her to battle, and the two
meet in fiercest fight. To all appearance the type of all evil did not
make use of honest weapons, but sought to overcome the king of the
gods with incantations and charms. These, however, had not the
slightest effect, for she found herself at once enclosed in Merodach's
net, and on opening her mouth to resist and free herself, the evil
wind, which Merodach had sent on before him, entered, so that she
could not close her lips, and thus inflated, her heart was
overpowered, and she became a prey to her conqueror. Having cut her
asunder and taken out her heart, thus destroying her life, he threw
her body down and stood thereon. Her followers then attempted to
escape, but found themselves surrounded and unable to get forth. Like
their mistress, they were thrown into the net, and sat in bonds, being
afterwards shut up in prison. As for Kingu, he was raised up, bound,
and delivered to be with Ugga, the god of death. The tablets of fate,
which Tiawath had delivered to Kingu, were taken from him by Merodach,
who pressed his seal upon them, and placed them in his breast. The
deity Ansar, who had been, as it would seem, deprived of his rightful
power by Tiawath, received that power again on the death of the common
foe, and Nudimmud "saw his desire upon his enemy."
Tiawath's fate.
The dismemberment of Tiawath then followed, and her veins having been
cut through, the north wind was caused by the deity to carry her blood
away into secret places, a statement which probably typifies the
opening of obstructions which prevent the rivers flowing from the
north from running into the southern seas, helped thereto by the north
wind. Finally her body was divided, like "a /masde/-fish," into two
parts, one of which was made into a covering for the heavens--the
"waters above the firmament" of Genesis i. 7.
Merodach orders the world anew.
Then came the ordering of the universe anew. Having made a covering
for the heavens with half the body of the defeated Dragon of Chaos,
Merodach set the Abyss, the abode of Nudimmud, in front, and made a
corresponding edifice above--the heavens--where he founded stations
for the gods Anu, Bel, and Ae. Stations for the great gods in the
likeness of constellations, together with what is regarded as the
Zodiac, were his next work. He then designated the year, setting three
constellations for each month, and made a station for Nibiru--
Merodach's own star--as the overseer of all the lights in the
firmament. He then caused the new moon, Nannaru, to shine, and made
him the ruler of the night, indicating his phases, one of which was on
the seventh day, and the other, a /sabattu/, or day of rest, in the
middle of the month. Directions with regard to the moon's movements
seem to follow, but the record is mutilated, and their real nature
consequently doubtful. With regard to other works which were performed
we have no information, as a gap prevents their being ascertained.
Something, however, seems to have been done with Merodach's net--
probably it was placed in the heavens as a constellation, as was his
bow, to which several names were given. Later on, the winds were bound
and assigned to their places, but the account of the arrangement of
other things is mutilated and obscure, though it can be recognised
that the details in this place were of considerable interest.
The creation of man.
To all appearance the gods, after he had ordered the universe and the
things then existing, urged Merodach to further works of wonder.
Taking up their suggestion, he considered what he should do, and then
communicated to his father Ae his plan for the creation of man with
his own blood, in order that the service and worship of the gods might
be established. This portion is also unfortunately very imperfect, and
the details of the carrying out of the plan are entirely wanting.
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