Ankh

“ The huge frog made of green jade with kind and intelligent round eyes of yellow glass, was sitting on its cubical throne. The pig-faced Hippopotamus, in a woman's wig, was ferociously showing its teeth; made of grey obsidian, with hanging breasts and monstrous belly, it was standing on its hind legs, holding in its forepaws the sign of eternal life—the looped cross Ankh.
A little girl of twelve, an Ethiopian, in the last stage of pregnancy, had placed a wreath of lotus flowers round the neck of the goddess and, kneeling before her, was ardently praying with childish tears for easy travail. ”

“ In fig. 69, 1, two (ka) fishes (khepanen or an) hold the lotus, ankh, and thus constitute a sacred rebus, the profound meaning of which can be surmised by studying the preceding pages. In 2, one (ua) fish holds the ankh instead of the lotus. Both signs obviously express precisely the same meaning with the difference that, in one case duality is expressed by two fishes, and in the other by the ankh symbol which emblematizes the union of nature's dualities.
Fig. 69, 3, shows the bull, carrying the circle of Ra between its [pg 415] horns and wearing the ankh symbol hanging from its neck. ”

“ Ankh means "He who lives," "the living one," a name the resemblance of which to the "I am that I am" of Exodus is unmistakable, whatever may be the value of the fact. Every discussion of Israelitic ritual seeks and finds the explanation of its details in the portable sacred chests, the altars, the priestly dress, the breastplate, the incense, and the sacrifices depicted on the monuments of Egypt. But it must be remembered that these signs of the influence of Egypt upon Israel are not necessarily evidence that such influence was exerted before the Exodus. ”

“ The feathers, which are likewise inlaid, are the emblem of Maat, the god of truth, and the disc is of course emblematic of the sun. The two women are obviously Egyptian, their head-dresses, the folds in their garments and their general attitude all alike testifying to their Egyptian origin, while beneath their seats, which consist of low-backed chairs, there is the “ankh” sign, the meaning of which is “life.” This sign, misnamed “crux ansata,” or “cross with a handle,” has needless to say nothing whatsoever to do with the Christian symbol ”

“ One was to be found, according to Ebers, “in every temple” [197] in Egypt.
Evidence has recently been brought forward which goes to show that the serpent called the “good genius” in Egypt, in general, was in the part familiar to the Israelites, in the district of Suket, called also the dwelling-place of Ankh, “the Living One,” whose chief city was Piton, [198] regarded as the simulacrum of the sun-god Ra, or, rather, Atum, Tum, or Tom, the sun as he sets. ”

“ Ankha! Ankha! only at Jagnenz, and not at Wrunikh!" The steward continued, "As this ghost refuseth to answer me, do thou, Ankha, ask it what and why it suffers, etc." Then Ankha addressed it: "My good spirit! tell me wherefore dost thou suffer?" It replied, "For that I unrighteously used sixty gulden (florins) ; so I, a poor widow body, must endure this penalty." Ankha further said, "Who shall pay for these thirty Masses?" The ghost rejoined, "The noble master" (of the castle) , and continued, "Ankha! Ankha! I am so weary, and dead-beat, and martyred, that I can hardly speak." ”

“ This was in presence of Wollf Engelbrecht, Baron Gallen, of the lord of the castle, and of three priests, namely, Georg Schiffrer, curate of Laagkh, Georg André Schlebnikh, and Lorenz. There were several others. This time the ghost did not make a frightful noise as before, the reason being that eight Masses had been said. So at least it appeared from its address, "Ankha, Ankha, I thank thee; I shall soon be released." The wench rejoined, "O my good spirit, dost thou feel any comfort after the eight Masses?" The apparition replied, "Yea, verily, my Ankha;" ”

“ I merely point out here what I shall discuss more fully later on, that, in the Egyptian An, “he who turns himself around,” we have the counterpart, not only of the Assyrian An-shar (fig. 65, 5) who shoots his darts in all directions, but also of the “North god” of the ancient Mexicans, who, fully armed is held by one foot, by the sign of the North, to the centre of the cross, the symbol of the Four Quarters, and like the Akkadian “lord of heaven,” Akanna, is identified with Ursa Major. ”

“ The name of this divinity is derived from the Sumero-Akkadian /ana/, "heaven," of which he was the principal deity. He is called the father of the great gods, though, in the creation-story, he seems to be described as the son of Anšar and Kišar. In early names he is described as the father, creator, and god, probably meaning the supreme being. His consort was Anatu, and the pair are regarded in the lists as the same as the Lahmu and Lahame of the creation-story, who, with other deities, are also described as gods of the heavens. Anu was worshipped at Erech, along with Ištar. ”

“ Moreover, in his character as God of Wisdom, he is not only the teacher but the creator of those deities who were patrons of man's own constructive work. From such evidence we may infer that in his temple at Eridu, now covered by the mounds of Abu Shahrain in the extreme south of Babylonia, and regarded in early Sumerian tradition as the first city in the world, Enki himself was once celebrated as the sole creator of the universe.
The combination of the three gods Anu, Enlil, and Enki, is persistent in the tradition ”

“ But before leaving the subject, it will be proper to call attention to the rôle that a god Anshar plays in the Babylonian-Assyrian cosmological system. Anshar and Kishar are the second pair of deities to be created, the first pair being Lakhmu and Lakhamu. In the great fight of the gods against the monster Tiâmat, it would appear that, according to one version at least, Anshar sends Anu, Ea, and finally Bel-Marduk, in turn to destroy the monster. He appears, therefore, to have exercised a kind of supremacy over the gods. ”

“ Enki holds counsel with his own heart, evidently devising the project, which he afterwards carried into effect, of preserving the seed of mankind from destruction. Since the verb in the following line is wanting, we do not know what action is there recorded of the four creating deities; but the fact that the gods of heaven and earth invoked the name of Anu and Enlil suggests that it was their will which had been forced upon the other gods. We shall see that throughout the text Anu and Enlil are the ultimate rulers of both gods and men. ”

“ What man hath challenged thee to battle?"
Anshar made answer and said: "No man hath challenged me. It is Tiamat, the woman, who hath resolved to wage war against us. But fear not and make merry, for thou shalt bruise the head of Tiamat. O wise god, thou shalt overcome her with thy pure incantation. Tarry not but hasten forth; she cannot wound thee; thou shalt come back again." The words of Anshar delighted the heart of Merodach, who spake, saying: "O lord of the gods, O fate of the high gods, if I, the avenger, am to subdue Tiamat and save all, then proclaim my greatness among the gods. ”

“ Composed with that special purpose, its narrative is not to be regarded as an exhaustive account of the creation of the world. The incidents are eclective, and only such gods and materials are mentioned as would have been required for the building and adornment of the temple and for the provision of its offerings and cult. But even so its mythological background is instructive. For while Anu's creation of heaven is postulated as the necessary precedent of Enki's activities, the latter creates the Deep, vegetation, mountains, seas, and mankind. ”

“ These heaps are certainly of great interest, and should one day be carefully worked through, for in them there are numbers of broken votive offerings, brought by the populace to invoke the aid and assistance of the local divinity. They consist of bronze, earthenware, blue glaze, Hathor heads, cows, menats, model bunches of grapes, rings, balls, sistrums, sphinxes, scarabs, scarab-shaped and cowroid beads (one bearing the name of Aahmes I) , amulets, such as ears, eyes, and Ankhs, dishes, bowls and vases, some of which are of very large dimensions. ”

“ This misfortune happens when Zu robs En-lil of the tablets by means of which law and order are established. En-lil is powerless. The bold act of Zu causes consternation among the gods. Anu calls upon some one to pursue Zu and capture him. The bird dwells in an inaccessible recess in the mountains, and the gods are afraid to approach his nest. The scene that ensues reminds us of the episode of the creation epic, where Anshar calls upon Anu, Bel, and Ea in turn to subdue Tiâmat. ”

“ Anshar despatched his son Anu; but Anu was afraid, and made no attempt to oppose her. He sent Ea; but Ea, like Anu, grew pale with fear, and did not venture to attack her. Merodach, the son of Ea, was the only one who believed himself strong enough to conquer her. The gods, summoned to a solemn banquet in the palace of Anshar, unanimously chose him to be their champion, and proclaimed him king. “Thou, thou art glorious among the great gods, thy will is second to none, thy bidding is Anu ”

“ It is unfortunate that the second tablet is so badly preserved. We are dependent largely upon conjecture for what [Pg 422] follows the failure of Anu's mission. From references in subsequent tablets, it seems certain that Anshar sends out Ea as a second messenger and that Ea also fails. Tiâmat is determined upon destroying the gods, or at least upon keeping from them the 'decision of fates.' Anshar, it will be seen, stands at the head of the pantheon, and it seems natural that he, and not one of his offspring, should be the final victor. ”

“ Anath turned aside and spoke with certain other of his fellow councillors. Then he came and bowed before Apepi and said:
“Life! Blood! Strength! O Pharaoh! Such wisdom as the gods have given us bids us urge Pharaoh, as do the diviners who have consulted with their spirits, not to join battle but to make peace with Babylon before it is too late.”
“Is it so?” asked Apepi. “What terms then can I offer to the King of Babylon, who comes to seize Egypt and add it to his empire?”
“We think, Pharaoh,” answered Anath, “that Ditanah does not desire to take Egypt. ”

“ Long ages went past. Then were created the god Anshar and the goddess Kishar. When the days of these deities had increased and extended, they were followed by Anu, god of the sky, whose consort was Anatu; and Ea, most wise and all-powerful, who was without an equal. Now Ea, god of the deep, was also Enki, "lord of earth", and his eternal spouse, Damkina, was Gashan-ki, "lady of earth". The son of Ea and Damkina was Bel, the lord, who in time created mankind. [152] Thus were the high gods established in power and in glory.
Figure VII.1. STATUE OF GUDEA
(Louvre, Paris) ”

“ Anu, Inlil, and Ea were born in their turn, for Anshar and Kishar had given them birth.” As the generations emanated one from the other, their vitality increased, and the personality of each became more clearly defined; the last generation included none but beings of an original character and clearly marked individuality. Anu, the sunlit sky by day, the starlit firmament by night ”

“ On the following day Angus started. The back of his head having been shaved, his hair was completely covered by his turban. He wore wide Turkish trousers, a loosely fitting blue embroidered vest, and a long kaftan thickly padded and falling below his knees, a coloured sash, with two long-barrelled pistols, and a curved sword. His attire was that of a Persian trader. He rode on a camel, which, although not a handsome animal to look at, was of good blood and fast. Slung over his shoulder was a long matchlock; he carried behind him a great bale of goods. ”

“ Professor Meyer would identify the god of the waters with Anu, though there is more to be said for M. Heuzey's view that he is Enki, the god of the deep. We are not here concerned, however, with the identity of the deities, but with the racial type they represent. It will be seen that they all have hair and beards and wear the Semitic plaid, and form a striking contrast to Gudea with his shaven head and face, and his fringed Sumerian mantle. ”

“ Anu sends forth all the gods as he pleases, recalls them again, and then, to make them his pliant instruments, enfeebles their personality, reducing it to nothing by absorbing it into his own. He blends himself with them, and their designations seem to be nothing more than doublets of his own: he is Anu the Lakhmu who appeared on the first days of creation; Ahu Urâsh or Ninib is the sun-warrior of Nipur; and Anu is also the eagle Alala whom Ishtar enfeebled by her caresses. ”

“ In a spirit of hospitality the Angekok invited the voyagers to his encampment, [124] where a feast of walrus blubber and meat would be given them. It appeared, however, that the natives as a body did not relish the inroads to be made on their scanty supply of food, and one old woman especially inveighed against the feast. In the end the dark-skinned Kalutunah, enforcing his authority and asserting his dignity as the Angekok of the tribe, tersely and firmly said: "The white man shall have blubber!" ”

“ From the reference to "my human race" it is clear that the speaker is a creating deity; and since the expression is exactly parallel to the term "my people" used by Ishtar, or Bêlit-ili, "the Lady of the gods", in the Babylonian Version of the Deluge story when she bewails the destruction of mankind, Dr. Poebel assigns the speech to Ninkharsagga, or Nintu, (1) the goddess who later in the column is associated with Anu, Enlil, and Enki in man's creation. ”