Morris Jastrow

“ If he is the 'ruler of all the gods,' and their father, he is so simply by virtue of that same superior strength which makes him the 'law-giver' for mankind, and not because of any ancient traditions, nor as an expression of some nature-myth. He lords it over gods and spirits, but he lords it solely because of his warlike qualities. Ashur is the giver of crown and sceptre, and the kings of Assyria are the patesis of the god, his lieutenants. ”

“ The moon-god is the benefactor of mankind who restores the energies of man weakened from the heat of the day. Nannar-Sin becomes the giver of life, whose mercies are extended to all. The gods and the spirits follow the example of mankind in prostrating themselves before the great orb of night. ”

“ The earth itself was a vast hollow structure, erected as a "place of fertility" under the canopy of heaven and resting on the great 'deep.' Its vegetation was the gift of the gods. 'Fertility' summed up the law fixed for the earth. Much as in the Book of Genesis, "to multiply and increase" was the order proclaimed for the life with which the earth was filled. ”

“ Starting with that phase of religious beliefs known as Animism, which has been ascertained to be practically universal in primitive society, the Babylonians, from ascribing life to the phenomena of nature, to trees, stones, and plants, as well as to such natural events, as storm, rain, and wind, and as a matter of course to the great luminaries and to the stars—would, on the one hand, be led to invoke an infinite number of spirits who were supposed to be, in some way, the embodiment of the life that manifested itself in such diverse manners ”

“ The connecting link between incantations and omens is the sense of mystery impressed upon man by two orders of phenomena—the phenomena of his own life and the phenomena of the things about him. In his own life, nothing was more mysterious to him than the power of speech. It is doubtful whether he recognized that the animals communicated with one another by means of the sounds that they emitted; but even if he did, the great gap separating such means of communication from the power residing in the combination of sounds, of which he could avail himself, must have been all the more impressive. ”

“ With the tendency—so characteristic of the Babylonian religion [1064] —for great gods to absorb the rôles of minor ones, Nergal became the god of war par excellence, while Dibbarra, Ishum, and Sibi were chiefly viewed as powers responsible for such forms of violence as pestilence and distress. To ensure the favor of a god of pestilence was of importance for every individual, and one of the safest means of obtaining this favor was to sing his praises, to recall his power,—to glorify him and thus to keep him, as it were, in good humor. ”

“ In time, all the names that we have been considering—Innanna, Nanâ, and Anunit—became merely so many designations of Ishtar. She absorbs the titles and qualities of all, and the tendency which we have pointed out finds its final outcome in the recognition of Ishtar as the one and only goddess endowed with powers and an existence independent of association with any male deity, though even this independence does not hinder her from being named at times as the associate of the chief god of Assyria—the all-powerful Ashur. ”

“ Prior to the creation of man a great monster known as Tiâmat had to be subdued. The gods all shrink in terror before her. Only one succeeds in conquering her. In the form of the story, as we have it, this hero is Marduk, but it is quite evident [141] that the honor originally belonged to an entirely different god, one who is much older, and who stands much higher than the god of Babylon. This was Bel,—the old god of Nippur who was conceived as the god of earth par excellence, and to whom therefore the task of preparing the earth for the habitation of mankind properly belonged. ”

“ Remarkable as is the expression which the consciousness of individual guilt finds in the religious literature of Babylonia, the anger of the deity against his land is much more prominently dwelt upon than the manifestation of his wrath towards an individual. It could not be otherwise, since the welfare of the state conditioned to so large an extent the happiness of the individual. The startling phenomena of nature, such as an eclipse, a flood, a storm, while affecting individuals were not aimed directly at them, but at the country viewed as the domain of a certain god or of certain gods. ”

“ The gods alone do not pass from one phase of existence to the other. Death was mysterious, but not more mysterious than life. The Babylonian religion does not transcend the stage of belief, characteristic of primitive culture everywhere, which cannot conceive of the possibility of life coming to an absolute end. Life of some kind and in some form was always presupposed. So far as man was concerned, created by some god,—Bel, Ea, Aruru, or Ishtar, according to the various traditions that were current, [1112] —no divine fiat could wipe out what was endowed with life and the power of reproduction. ”

“ 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 gods, the kings do not tire of singing the praises of the deity or deities as whose favorites they regarded themselves. The gods 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 gods, the appeal is constantly made, and to them all good things are ascribed. ”

“ Not merely humanity, but the gods also had to acknowledge, and acknowledge freely, the supremacy of Marduk.
The solar deity thus becomes a power at whose command the laws of the universe are established, the earth created and all that is on it. In thus making Marduk the single creator, the theologians were as much under the influence of Marduk's political supremacy, as they helped to confirm that supremacy by their system. ”

“ Their favorite time of activity is at dead of night. They glide noiselessly like serpents, entering houses through holes and crevices. They are powerful, but their power is directed solely towards evil. They take firm hold of their victims and torture them mercilessly.
To these demons all manner of evil is ascribed. Their presence was felt in the destructive winds that swept the land. The pestilent fevers that rise out of the marshes of the Euphrates valley and the diseases bred by the humid heat of summer were alike traced to demons lurking in the soil. ”

“ That conservatism which is a distinguishing trait of the popular forms of religion everywhere, served to keep alive the view that all the acts of man, his moods, the accidents that befell him, were under the control of visible or invisible powers. The development of a pantheon, graded and more or less regulated under the guidance of the Babylonian schoolmen, did not drive the old animistic views out of existence. In the religious literature, and more especially in those parts of it which reflect the popular forms of thought, the unorganized mass of spirits maintain an undisputed sway. ”

“ According to one, and, as it would seem, the favorite, tradition, the goddess is represented as herself destroying the solar deity, Tammuz, whom she had chosen as a consort. Repentant and weeping, Ishtar passes to the lower world in search of her youthful husband,—the symbol of the sun on its approach to the summer solstice. ”

“ The goddesses of Babylonia, with few exceptions, become mere shadowy reflections of the gods, with but little independent power, and in some cases none at all. They owe what popularity they enjoyed to their association with their male companions. In consequence of this inferior rôle played by the female deities, the tendency becomes more pronounced, as we pass from the first to the second period of Babylonian history, to reduce by assimilation the small number that have independent attributes, until we reach a condition in which we have practically only one goddess, appearing under many forms. ”

“ Within this circle of ideas the penitential psalms of Babylonia move. They do not pass wholly outside of the general Semitic view that sin is a 'missing of the mark,'—a failure, whether voluntary or involuntary, to comply with what was demanded by the deity under whose protection one stood. But one became conscious of having 'missed the mark' only when evil in some form—disease, ill luck, deluge, drought, defeat, destruction, storms, pecuniary losses, family discords, the death of dear ones—came to remind the individual or the nation of the necessity of securing the favor of the deity again. ”

“ Nergal, who became the god of violent destruction in general, and, more particularly, the god of war, the god whose emblem was the lion, who was cruel and of forbidding aspect,—such a god was admirably adapted to rule those who could only look forward to a miserable imprisonment in a region filled with horror. Nergal, therefore, became the chief god of the pantheon of the lower world. ”

“ In exterior architecture no profound changes were ever introduced, but within the prescribed limits, the builders did their utmost to make their edifices testimonials of their zeal and power. They imported gold, copper, and diorite from the Sinai peninsula and Arabia, precious stones from Armenia and the Upper Euphrates, wood from Bahrein and from various parts of the Amanus range, and so all quarters of the ancient world of culture were ransacked for contributions to add to the splendor of the Babylonian and Assyrian cities. ”

“ In large measure this indissoluble association of prayer and incantation is due to the circumstance that both Babylonians and Assyrians addressed their deities only when something was desired of the latter,—the warding off of some evil or the expectation of some favor. Even in the penitential psalms, that merit the term 'sublime,' the penitent pours out his soul at the shrine of grace in order to be released from some misfortune that has come over him or that is impending. Mere praise of the gods without any ulterior motive finds no place in the Babylonian or Assyrian ritual. ”

“ 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 rôle 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. ”