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PREFACE This volume deals with the myths and legends of Babylonia and Assyria, and as these reflect the civilization in which they developed, a historical narrative has been provided, beginning with the early Sumerian Age and concluding with the periods of the Persian and Grecian Empires. Over thirty centuries of human progress are thus passed under review.

During this vast interval of time the cultural influences emanating from the Tigro-Euphrates valley reached far-distant shores along the intersecting avenues of trade, and in consequence of the periodic and widespread migrations of peoples who had acquired directly or indirectly the leavening elements of Mesopotamian civilization. Even at the present day traces survive in Europe of the early cultural impress of the East; our "Signs of the Zodiac", for instance, as well as the system of measuring time and space by using 60 as a basic numeral for calculation, are inheritances from ancient Babylonia.

Throughout this volume comparative notes have been compiled in dealing with Mesopotamian beliefs with purpose to assist the reader towards the study of linking myths and legends. Interesting parallels have been gleaned from various religious literatures in Europe, Egypt, India, and elsewhere. It will be found that certain relics of Babylonian intellectual life, which have a distinctive geographical significance, were shared by peoples in other cultural areas where they were similarly overlaid with local colour. Modes of thought were the products of modes of life and were influenced in their development by human experiences. The influence of environment on the growth of culture has long been recognized, but consideration must also be given to the choice of environment by peoples who had adopted distinctive habits of life. Racial units migrated from cultural areas to districts suitable for colonization and carried with them a heritage of immemorial beliefs and customs which were regarded as being quite as indispensable for their welfare as their implements and domesticated animals.

When consideration is given in this connection to the conservative element in primitive religion, it is not surprising to find that the growth of religious myths was not so spontaneous in early civilizations of the highest order as has hitherto been assumed. It seems clear that in each great local mythology we have to deal, in the first place, not with symbolized ideas so much as symbolized folk beliefs of remote antiquity and, to a certain degree, of common inheritance. It may not be found possible to arrive at a conclusive solution of the most widespread, and therefore the most ancient folk myths, such as, for instance, the Dragon Myth, or the myth of the culture hero. Nor, perhaps, is it necessary that we should concern ourselves greatly regarding the origin of the idea of the dragon, which in one country symbolized fiery drought and in another overwhelming river floods.

The student will find footing on surer ground by following the process which exalts the dragon of the folk tale into the symbol of evil and primordial chaos. The Babylonian Creation Myth, for instance, can be shown to be a localized and glorified legend in which the hero and his tribe are displaced by the war god and his fellow deities whose welfare depends on his prowess. Merodach kills the dragon, Tiamat, as the heroes of Eur-Asian folk stories kill grisly hags, by casting his weapon down her throat.

He severed her inward parts, he pierced her heart, He overcame her and cut off her life; He cast down her body and stood upon it ... And with merciless club he smashed her skull. He cut through the channels of her blood, And he made the north wind to bear it away into secret places.

Afterwards

He split her up like a flat fish into two halves.

He formed the heavens with one half and the earth with the other, and then set the universe in order. His power and wisdom as the Demiurge were derived from the fierce and powerful Great Mother, Tiamat.

Magic and religion were never separated in Babylonia; not only the priests but also the gods performed magical ceremonies. Ea, Merodach's father, overcame Apsu, the husband of the dragon Tiamat, by means of spells: he was "the great magician of the gods". Merodach's division of the "Ku-pu" was evidently an act of contagious magic; by eating or otherwise disposing of the vital part of the fierce and wise mother dragon, he became endowed with her attributes, and was able to proceed with the work of creation. Primitive peoples in our own day, like the Abipones of Paraguay, eat the flesh of fierce and cunning animals so that their strength, courage, and wisdom may be increased.

The direct influence exercised by cultural contact, on the other hand, may be traced when myths with an alien geographical setting are found among peoples whose experiences could never have given them origin. In India, where the dragon symbolizes drought and the western river deities are female, the Manu fish and flood legend resembles closely the Babylonian, and seems to throw light upon it. Indeed, the Manu myth appears to have been derived from the lost flood story in which Ea figured prominently in fish form as the Preserver. The Babylonian Ea cult and the Indian Varuna cult had apparently much in common, as is shown.

Throughout this volume special attention has been paid to the various peoples who were in immediate contact with, and were influenced by, Mesopotamian civilization. The histories are traced in outline of the Kingdoms of Elam, Urartu , Mitanni, and the Hittites, while the story of the rise and decline of the Hebrew civilization, as narrated in the Bible and referred to in Mesopotamian inscriptions, is related from the earliest times until the captivity in the Neo-Babylonian period and the restoration during the age of the Persian Empire. The struggles waged between the great Powers for the control of trade routes, and the periodic migrations of pastoral warrior folks who determined the fate of empires, are also dealt with, so that light may be thrown on the various processes and influences associated with the developments of local religions and mythologies. Special chapters, with comparative notes, are devoted to the Ishtar-Tammuz myths, the Semiramis legends, Ashur and his symbols, and the origin and growth of astrology and astronomy.

The ethnic disturbances which occurred at various well-defined periods in the Tigro-Euphrates valley were not always favourable to the advancement of knowledge and the growth of culture. The invaders who absorbed Sumerian civilization may have secured more settled conditions by welding together political units, but seem to have exercised a retrogressive influence on the growth of local culture. "Babylonian religion", writes Dr. Langdon, "appears to have reached its highest level in the Sumerian period, or at least not later than 2000 B.C. From that period onward to the first century B.C. popular religion maintained with great difficulty the sacred standards of the past." Although it has been customary to characterize Mesopotamian civilization as Semitic, modern research tends to show that the indigenous inhabitants, who were non-Semitic, were its originators. Like the proto-Egyptians, the early Cretans, and the Pelasgians in southern Europe and Asia Minor, they invariably achieved the intellectual conquest of their conquerors, as in the earliest times they had won victories over the antagonistic forces of nature. If the modern view is accepted that these ancient agriculturists of the goddess cult were of common racial origin, it is to the most representative communities of the widespread Mediterranean race that the credit belongs of laying the foundations of the brilliant civilizations of the ancient world in southern Europe, and Egypt, and the valley of the Tigris and Euphrates.

INTRODUCTION

Ancient Babylonia has made stronger appeal to the imagination of Christendom than even Ancient Egypt, because of its association with the captivity of the Hebrews, whose sorrows are enshrined in the familiar psalm:

In sacred literature proud Babylon became the city of the anti-Christ, the symbol of wickedness and cruelty and human vanity. Early Christians who suffered persecution compared their worldly state to that of the oppressed and disconsolate Hebrews, and, like them, they sighed for Jerusalem--the new Jerusalem. When St. John the Divine had visions of the ultimate triumph of Christianity, he referred to its enemies--the unbelievers and persecutors--as the citizens of the earthly Babylon, the doom of which he pronounced in stately and memorable phrases:

Babylon the great is fallen, is fallen, And is become the habitation of devils, And the hold of every foul spirit, And a cage of every unclean and hateful bird....

For her sins have reached unto heaven And God hath remembered her iniquities.... The merchants of the earth shall weep and mourn over her, For no man buyeth their merchandise any more.

"At the noise of the taking of Babylon", cried Jeremiah, referring to the original Babylon, "the earth is moved, and the cry is heard among the nations.... It shall be no more inhabited forever; neither shall it be dwelt in from generation to generation." The Christian Saint rendered more profound the brooding silence of the desolated city of his vision by voicing memories of its beauty and gaiety and bustling trade:

So for nearly two thousand years has the haunting memory of the once-powerful city pervaded Christian literature, while its broken walls and ruined temples and palaces lay buried deep in desert sand. The history of the ancient land of which it was the capital survived in but meagre and fragmentary form, mingled with accumulated myths and legends. A slim volume contained all that could be derived from references in the Old Testament and the compilations of classical writers.

It is only within the past half-century that the wonderful story of early Eastern civilization has been gradually pieced together by excavators and linguists, who have thrust open the door of the past and probed the hidden secrets of long ages. We now know more about "the land of Babel" than did not only the Greeks and Romans, but even the Hebrew writers who foretold its destruction. Glimpses are being afforded us of its life and manners and customs for some thirty centuries before the captives of Judah uttered lamentations on the banks of its reedy canals. The sites of some of the ancient cities of Babylonia and Assyria were identified by European officials and travellers in the East early in the nineteenth century, and a few relics found their way to Europe. But before Sir A.H. Layard set to work as an excavator in the "forties", "a case scarcely three feet square", as he himself wrote, "enclosed all that remained not only of the great city of Nineveh, but of Babylon itself".

Layard, the distinguished pioneer Assyriologist, was an Englishman of Huguenot descent, who was born in Paris. Through his mother he inherited a strain of Spanish blood. During his early boyhood he resided in Italy, and his education, which began there, was continued in schools in France, Switzerland, and England. He was a man of scholarly habits and fearless and independent character, a charming writer, and an accomplished fine-art critic; withal he was a great traveller, a strenuous politician, and an able diplomatist. In 1845, while sojourning in the East, he undertook the exploration of ancient Assyrian cities. He first set to work at Kalkhi, the Biblical Calah. Three years previously M.P.C. Botta, the French consul at Mosul, had begun to investigate the Nineveh mounds; but these he abandoned for a mound near Khorsabad which proved to be the site of the city erected by "Sargon the Later", who is referred to by Isaiah. The relics discovered by Botta and his successor, Victor Place, are preserved in the Louvre.

At Kalkhi and Nineveh Layard uncovered the palaces of some of the most famous Assyrian Emperors, including the Biblical Shalmaneser and Esarhaddon, and obtained the colossi, bas reliefs, and other treasures of antiquity which formed the nucleus of the British Museum's unrivalled Assyrian collection. He also conducted diggings at Babylon and Niffer . His work was continued by his assistant, Hormuzd Rassam, a native Christian of Mosul, near Nineveh. Rassam studied for a time at Oxford.

The discoveries made by Layard and Botta stimulated others to follow their example. In the "fifties" Mr. W.K. Loftus engaged in excavations at Larsa and Erech, where important discoveries were made of ancient buildings, ornaments, tablets, sarcophagus graves, and pot burials, while Mr. J.E. Taylor operated at Ur, the seat of the moon cult and the birthplace of Abraham, and at Eridu, which is generally regarded as the cradle of early Babylonian civilization.

In 1854 Sir Henry Rawlinson superintended diggings at Birs Nimrud , and excavated relics of the Biblical Nebuchadrezzar. This notable archaeologist began his career in the East as an officer in the Bombay army. He distinguished himself as a political agent and diplomatist. While resident at Baghdad, he devoted his leisure time to cuneiform studies. One of his remarkable feats was the copying of the famous trilingual rock inscription of Darius the Great on a mountain cliff at Behistun, in Persian Kurdistan. This work was carried out at great personal risk, for the cliff is 1700 feet high and the sculptures and inscriptions are situated about 300 feet from the ground.

Darius was the first monarch of his line to make use of the Persian cuneiform script, which in this case he utilized in conjunction with the older and more complicated Assyro-Babylonian alphabetic and syllabic characters to record a portion of the history of his reign. Rawlinson's translation of the famous inscription was an important contribution towards the decipherment of the cuneiform writings of Assyria and Babylonia.

Goodspeed refers to the early archaeological work as the "Heroic Period" of research, and says that the "Modern Scientific Period" began with Mr. George Smith's expedition to Nineveh in 1873.

The wisdom of Ea, the art of song, the treasures of science.

This royal patron of learning included in his library collection, copies and translations of tablets from Babylonia. Some of these were then over 2000 years old. The Babylonian literary relics were, indeed, of as great antiquity to Ashur-bani-pal as that monarch's relics are to us.

The Emperor invoked Nebo, god of wisdom and learning, to bless his "books", praying:

Forever, O Nebo, King of all heaven and earth, Look gladly upon this Library Of Ashur-bani-pal, his shepherd, reverencer of thy divinity.

Mr. George Smith's expedition to Nineveh in 1873 was exceedingly fruitful of results. More tablets were discovered and translated. In the following year he returned to the ancient Assyrian city on behalf of the British Museum, and added further by his scholarly achievements to his own reputation and the world's knowledge of antiquity. His last expedition was made early in 1876; on his homeward journey he was stricken down with fever, and on 19th August he died at Aleppo in his thirty-sixth year. So was a brilliant career brought to an untimely end.

Rassam was engaged to continue Smith's great work, and between 1877 and 1882 made many notable discoveries in Assyria and Babylonia, including the bronze doors of a Shalmaneser temple, the sun temple at Sippar; the palace of the Biblical Nebuchadrezzar, which was famous for its "hanging gardens"; a cylinder of Nabonidus, King of Babylon; and about fifty thousand tablets.

M. de Sarzec, the French consul at Bassorah, began in 1877 excavations at the ancient Sumerian city of Lagash , and continued them until 1900. He found thousands of tablets, many has reliefs, votive statuettes, which worshippers apparently pinned on sacred shrines, the famous silver vase of King Entemena, statues of King Gudea, and various other treasures which are now in the Louvre.

The archaeological work conducted in Persia, Asia Minor, Palestine, Cyprus, Crete, the Aegean, and Egypt has thrown, and is throwing, much light on the relations between the various civilizations of antiquity. In addition to the Hittite discoveries, with which the name of Professor Sayce will ever be associated as a pioneer, we now hear much of the hitherto unknown civilizations of Mitanni and Urartu , which contributed to the shaping of ancient history. The Biblical narratives of the rise and decline of the Hebrew kingdoms have also been greatly elucidated.

In approaching the study of these linking myths it would be as rash to conclude that all resemblances are due to homogeneity of race as to assume that folklore and mythology are devoid of ethnological elements. Due consideration must be given to the widespread influence exercised by cultural contact. We must recognize also that the human mind has ever shown a tendency to arrive quite independently at similar conclusions, when confronted by similar problems, in various parts of the world.

But while many remarkable resemblances may be detected between the beliefs and myths and customs of widely separated peoples, it cannot be overlooked that pronounced and striking differences remain to be accounted for. Human experiences varied in localities because all sections of humanity were not confronted in ancient times by the same problems in their everyday lives. Some peoples, for instance, experienced no great difficulties regarding the food supply, which might be provided for them by nature in lavish abundance; others were compelled to wage a fierce and constant conflict against hostile forces in inhospitable environments with purpose to secure adequate sustenance and their meed of enjoyment. Various habits of life had to be adopted in various parts of the world, and these produced various habits of thought. Consequently, we find that behind all systems of primitive religion lies the formative background of natural phenomena. A mythology reflects the geography, the fauna and flora, and the climatic conditions of the area in which it took definite and permanent shape.

In Babylonia, as elsewhere, we expect, therefore, to find a mythology which has strictly local characteristics--one which mirrors river and valley scenery, the habits of life of the people, and also the various stages of progress in the civilization from its earliest beginnings. Traces of primitive thought--survivals from remotest antiquity--should also remain in evidence. As a matter of fact Babylonian mythology fulfils our expectations in this regard to the highest degree.

Herodotus said that Egypt was the gift of the Nile: similarly Babylonia may be regarded as the gift of the Tigris and Euphrates--those great shifting and flooding rivers which for long ages had been carrying down from the Armenian Highlands vast quantities of mud to thrust back the waters of the Persian Gulf and form a country capable of being utilized for human habitation. The most typical Babylonian deity was Ea, the god of the fertilizing and creative waters.

He was depicted clad in the skin of a fish, as gods in other geographical areas were depicted wearing the skins of animals which were regarded as ancestors, or hostile demons that had to be propitiated. Originally Ea appears to have been a fish--the incarnation of the spirit of, or life principle in, the Euphrates River. His centre of worship was at Eridu, an ancient seaport, where apparently the prehistoric Babylonians first began to utilize the dried-up beds of shifting streams to irrigate the soil. One of the several creation myths is reminiscent of those early experiences which produced early local beliefs:

O thou River, who didst create all things, When the great gods dug thee out, They set prosperity upon thy banks, Within thee Ea, the king of the Deep, created his dwelling.

The Sumerians observed that the land was brought into existence by means of the obstructing reeds, which caused mud to accumulate. When their minds began to be exercised regarding the origin of life, they conceived that the first human beings were created by a similar process:

Marduk laid a reed upon the face of the waters, He formed dust and poured it out beside the reed ... He formed mankind.

Ea acquired in time, as the divine artisan, various attributes which reflected the gradual growth of civilization: he was reputed to have taught the people how to form canals, control the rivers, cultivate the fields, build their houses, and so on.

But although Ea became a beneficent deity, as a result of the growth of civilization, he had also a demoniac form, and had to be propitiated. The worshippers of the fish god retained ancient modes of thought and perpetuated ancient superstitious practices.

The earliest settlers in the Tigro-Euphrates valley were agriculturists, like their congeners, the proto-Egyptians and the Neolithic Europeans. Before they broke away from the parent stock in its area of characterization they had acquired the elements of culture, and adopted habits of thought which were based on the agricultural mode of life. Like other agricultural communities they were worshippers of the "World Mother", the Creatrix, who was the giver of all good things, the "Preserver" and also the "Destroyer"--the goddess whose moods were reflected by natural phenomena, and whose lovers were the spirits of the seasons.

In the alluvial valley which they rendered fit for habitation the Sumerians came into contact with peoples of different habits of life and different habits of thought. These were the nomadic pastoralists from the northern steppe lands, who had developed in isolation theories regarding the origin of the Universe which reflected their particular experiences and the natural phenomena of their area of characterization. The most representative people of this class were the "Hatti" of Asia Minor, who were of Alpine or Armenoid stock. In early times the nomads were broken up into small tribal units, like Abraham and his followers, and depended for their food supply on the prowess of the males. Their chief deity was the sky and mountain god, who was the "World Father", the creator, and the wielder of the thunder hammer, who waged war against the demons of storm or drought, and ensured the food supply of his worshippers.

The fusion in Babylonia of the peoples of the god and goddess cults was in progress before the dawn of history, as was the case in Egypt and also in southern Europe. In consequence independent Pantheons came into existence in the various city States in the Tigro-Euphrates valley. These were mainly a reflection of city politics: the deities of each influential section had to receive recognition. But among the great masses of the people ancient customs associated with agriculture continued in practice, and, as Babylonia depended for its prosperity on its harvests, the force of public opinion tended, it would appear, to perpetuate the religious beliefs of the earliest settlers, despite the efforts made by conquerors to exalt the deities they introduced.

Babylonian religion was of twofold character. It embraced temple worship and private worship. The religion of the temple was the religion of the ruling class, and especially of the king, who was the guardian of the people. Domestic religion was conducted in homes, in reed huts, or in public places, and conserved the crudest superstitions surviving from the earliest times. The great "burnings" and the human sacrifices in Babylonia, referred to in the Bible, were, no doubt, connected with agricultural religion of the private order, as was also the ceremony of baking and offering cakes to the Queen of Heaven, condemned by Jeremiah, which obtained in the streets of Jerusalem and other cities. Domestic religion required no temples. There were no temples in Crete: the world was the "house" of the deity, who had seasonal haunts on hilltops, in groves, in caves, &c. In Egypt Herodotus witnessed festivals and processions which are not referred to in official inscriptions, although they were evidently practised from the earliest times.

Agricultural religion in Egypt was concentrated in the cult of Osiris and Isis, and influenced all local theologies. In Babylonia these deities were represented by Tammuz and Ishtar. Ishtar, like Isis, absorbed many other local goddesses.

According to the beliefs of the ancient agriculturists the goddess was eternal and undecaying. She was the Great Mother of the Universe and the source of the food supply. Her son, the corn god, became, as the Egyptians put it, "Husband of his Mother". Each year he was born anew and rapidly attained to manhood; then he was slain by a fierce rival who symbolized the season of pestilence-bringing and parching sun heat, or the rainy season, or wild beasts of prey. Or it might be that he was slain by his son, as Cronos was by Zeus and Dyaus by Indra. The new year slew the old year.

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