Chapter III. Rival Pantheons and Representative Deities

Myths of Babylonia and Assyria, by Donald A. MacKenzie, [1915], at sacred-texts.com

p. 40

CHAPTER III

Rival Pantheons and Representative Deities

Why Different Gods were Supreme at Different Centres--Theories regarding Origin of Life--Vital Principle in Water--Creative Tears of Weeping Deities--Significance of widespread Spitting Customs--Divine Water in Blood and Divine Blood in Water--Liver as the Seat of Life--Inspiration derived by Drinking Mead, Blood, &c.--Life Principle in Breath--Babylonian Ghosts as "Evil Wind Gusts"--Fire Deities--Fire and Water in Magical Ceremonies--Moon Gods of Ur and Harran--Moon Goddess and Babylonian "Jack and Jill"--Antiquity of Sun Worship--Tammuz and Ishtar--Solar Gods of War, Pestilence, and Death--Shamash as the "Great Judge"--His Mitra Name--Aryan Mitra or Mithra and linking Babylonian Deities--Varuna and Shamash Hymns compared--The Female Origin of Life--Goddesses of Maternity--The Babylonian Thor--Deities of Good and Evil.

IN dealing with the city cults of Sumer and Akkad, consideration must be given to the problems involved by the rival mythological systems. Pantheons not only varied in detail, but were presided over by different supreme gods. One city's chief deity might be regarded as a secondary deity at another centre. Although Ea, for instance, was given first place at Eridu, and was so pronouncedly Sumerian in character, the moon god Nannar remained supreme at Ur, while the sun god, whose Semitic name was Shamash, presided at Larsa and Sippar. Other deities were similarly exalted in other states.

As has been indicated, a mythological system must have been strongly influenced by city politics. To hold

p. 41

a community in sway, it was necessary to recognize officially the various gods worshipped by different sections, so as to secure the constant allegiance of all classes to their rulers. Alien deities were therefore associated with local and tribal deities, those of the nomads with those of the agriculturists, those of the unlettered folks with those of the learned people. Reference has been made to the introduction of strange deities by conquerors. But these were not always imposed upon a community by violent means. Indications are not awanting that the worshippers of alien gods were sometimes welcomed and encouraged to settle in certain states. When they came as military allies to assist a city folk against a fierce enemy, they were naturally much admired and praised, honoured by the women and the bards, and rewarded by the rulers.

In the epic of Gilgamesh, the Babylonian Hercules, we meet with Ea-bani, a Goliath of the wilds, who is entreated to come to the aid of the besieged city of Erech when it seemed that its deities were unable to help the people against their enemies.

Ea-bani was attracted to Erech by the gift of a fair woman for wife. The poet who lauded him no doubt mirrored public opinion. We can see the slim, shaven Sumerians gazing with wonder and admiration on their rough heroic ally.

Like the giant Alban, the eponymous ancestor of a people who invaded prehistoric Britain, Ea-bani appears to have represented in Babylonian folk legends a certain type of foreign settlers in the land. No doubt the city dwellers, who were impressed by the prowess of the hairy and powerful warriors, were also ready to acknowledge the greatness of their war gods, and to admit them into the pantheon. The fusion of beliefs which followed must have stimulated thought and been productive of speculative ideas. "Nowhere", remarks Professor Jastrow, "does a high form of culture arise without the commingling of diverse ethnic elements."

We must also take into account the influence exercised by leaders of thought like En-we-dur-an-ki, the famous high priest of Sippar, whose piety did much to increase the reputation of the cult of Shamesh, the sun god. The teachings and example of Buddha, for instance, revolutionized Brahmanic religion in India.

A mythology was an attempt to solve the riddle of the Universe, and to adjust the relations of mankind with the various forces represented by the deities. The priests systematized existing folk beliefs and established an official religion. To secure the prosperity of the State, it was considered necessary to render homage unto whom homage was due at various seasons and under various circumstances.

The religious attitude of a particular community, therefore, must have been largely dependent on its needs and experiences. The food supply was a first consideration.

p. 43

[paragraph continues] At Eridu, as we have seen, it was assured by devotion to Ea and obedience to his commands as an instructor. Elsewhere it might happen, however, that Ea's gifts were restricted or withheld by an obstructing force--the raging storm god, or the parching, pestilence-bringing deity of the sun. It was necessary, therefore, for the people to win the favour of the god or goddess who seemed most powerful, and was accordingly considered to be the greatest in a. particular district. A rain god presided over the destinies of one community, and a god of disease and death over another; a third exalted the war god, no doubt because raids were frequent and the city owed its strength and prosperity to its battles and conquests. The reputation won by a particular god throughout Babylonia would depend greatly on the achievements of his worshippers and the progress of the city civilization over which he presided. Bel-Enlil's fame as a war deity was probably due to the political supremacy of his city of Nippur; and there was probably good reason for attributing to the sun god a pronounced administrative and legal character; he may have controlled the destinies of exceedingly well organized communities in which law and order and authority were held in high esteem.

In accounting for the rise of distinctive and rival city deities, we should also consider the influence of divergent conceptions regarding the origin of life in mingled communities. Each foreign element in a community had its own intellectual life and immemorial tribal traditions, which reflected ancient habits of life and perpetuated the doctrines of eponymous ancestors. Among the agricultural classes, the folk religion which entered so intimately into their customs and labours must have remained essentially Babylonish in character. In cities,

p. 44

however, where official religions were formulated, foreign ideas were more apt to be imposed, especially when embraced by influential teachers. It is not surprising, therefore, to find that in Babylonia, as in Egypt, there were differences of opinion regarding the origin of life and the particular natural element which represented the vital principle.

One section of the people, who were represented by the worshippers of Ea, appear to have believed that the essence of life was contained in water. The god of Eridu was the source of the "water of life". He fertilized parched and sunburnt wastes through rivers and irrigating canals, and conferred upon man the sustaining "food of life". When life came to an end--

Offerings of water and food were made to the dead so that the ghosts might be nourished and prevented from troubling the living. Even the gods required water and food; they were immortal because they had drunk ambrosia and eaten from the plant of life. When the goddess Ishtar was in the Underworld, the land of the dead, the servant of Ea exclaimed

The goddess of the dead commanded her servant to "sprinkle the lady Ishtar with the water of life and bid her depart". The sacred water might also be found at a confluence of rivers. Ea bade his son, Merodach, to "draw water from the mouth of two streams", and "on this water to put his pure spell".

The worship of rivers and wells which prevailed in

p. 45

many countries was connected with the belief that the principle of life was in moisture. In India, water was vitalized by the intoxicating juice of the Soma plant, which inspired priests to utter prophecies and filled their hearts with religious fervour. Drinking customs had originally a religious significance. It was believed in India that the sap of plants was influenced by the moon, the source of vitalizing moisture and the hiding-place of the mead of the gods. The Teutonic gods also drank this mead, and poets were inspired by it. Similar beliefs obtained among various peoples. Moon and water worship were therefore closely associated; the blood of animals and the sap of plants were vitalized by the water of life and under control of the moon.

The body moisture of gods and demons had vitalizing properties. When the Indian creator, Prajâpati, wept at the beginning, "that (the tears) which fell into the water became the air. That which he wiped away, upwards, became the sky." ¹ The ancient Egyptians believed that all men were born from the eyes of Horus except negroes, who came from other parts of his body. ² The creative tears of Ra, the sun god, fell as shining rays upon the earth. When this god grew old saliva dripped from his mouth, and Isis mixed the vitalizing moisture with dust, and thus made the serpent which bit and paralysed the great solar deity. ³

Other Egyptian deities, including Osiris and Isis, wept creative tears. Those which fell from the eyes of the evil gods produced poisonous plants and various baneful animals. Orion, the Greek giant, sprang from the body moisture of deities. The weeping ceremonies in connection

p. 46

with agricultural rites were no doubt believed to be of magical potency; they encouraged the god to weep creative tears.

Ea, the god of the deep, was also "lord of life" (Enti), "king of the river" (Lugal-ida), and god of creation (Nudimmud). His aid was invoked by means or magical formulæ. As the "great magician of the gods" he uttered charms himself, and was the patron of all magicians. One spell runs as follows:

Saliva, like tears, had creative and therefore curative qualities; it also expelled and injured demons and brought good luck. Spitting ceremonies are referred to in the religious literature of Ancient Egypt. When the Eye of Ra was blinded by Set, Thoth spat in it to restore vision. The sun god Turn, who was linked with Ra as Ra-Tum, spat on the ground, and his saliva became the gods Shu and Tefnut. In the Underworld the devil serpent Apep was spat upon to curse it, as was also its waxen image which the priests fashioned. ¹

Several African tribes spit to make compacts, declare friendship, and to curse.

Park, the explorer, refers in his Travels to his carriers spitting on a flat stone to ensure a good journey. Arabian holy men and descendants of Mohammed spit to cure diseases. Mohammed spat in the mouth of his grandson Hasen soon after birth. Theocritus, Sophocles,

p. 47

and Plutarch testify to the ancient Grecian customs of spitting to cure and to curse, and also to bless when children were named. Pliny has expressed belief in the efficacy of the fasting spittle for curing disease, and referred to the custom of spitting to avert witchcraft. In England, Scotland, and Ireland spitting customs are not yet obsolete. North of England boys used to talk of "spitting their sauls" (souls). When the Newcastle colliers held their earliest strikes they made compacts by spitting on a stone. There are still "spitting stones" in the north of Scotland. When bargains are made in rural districts, hands are spat upon before they are shaken. The first money taken each day by fishwives and other dealers is spat upon to ensure increased drawings. Brand, who refers to various spitting customs, quotes Scot's Discovery of Witchcraft regarding the saliva cure for king's evil, which is still, by the way, practised in the Hebrides. Like Pliny, Scot recommended ceremonial spitting as a charm against witchcraft. ¹ In China spitting to expel demons is a common practice. We still call a hasty person a "spitfire", and a calumniator a "spit-poison".

The life principle in trees, &c., as we have seen, was believed to have been derived from the tears of deities. In India sap was called the "blood of trees", and references to "bleeding trees" are still widespread and common. "Among the ancients", wrote Professor Robertson Smith, "blood is generally conceived as the principle or vehicle of life, and so the account often given of sacred waters is that the blood of the deity flows in them. Thus as Milton writes:

p. 48

[paragraph continues] The ruddy colour which the swollen river derived from the soil at a certain season was ascribed to the blood of the god, who received his death wound in Lebanon at that time of the year, and lay buried beside the sacred source." ¹

In Babylonia the river was regarded as the source of the life blood and the seat of the soul. No doubt this theory was based on the fact that the human liver contains about a sixth of the blood in the body, the largest proportion required by any single organ. Jeremiah makes "Mother Jerusalem" exclaim: "My liver is poured upon the earth for the destruction of the daughter of my people", meaning that her life is spent with grief.

Inspiration was derived by drinking blood as well as by drinking intoxicating liquors--the mead of the gods. Indian magicians who drink the blood of the goat sacrificed to the goddess Kali, are believed to be temporarily possessed by her spirit, and thus enabled to prophesy. ² Malayan exorcists still expel demons while they suck the blood from a decapitated fowl. ³

Similar customs were prevalent in Ancient Greece. A woman who drank the blood of a sacrificed lamb or bull uttered prophetic sayings. ⁴

But while most Babylonians appear to have believed that the life principle was in blood, some were apparently of opinion that it was in breath--the air of life. A man died when he ceased to breathe; his spirit, therefore, it was argued, was identical with the atmosphere--the moving wind--and was accordingly derived from the atmospheric or wind god. When, in the Gilgamesh epic, the hero invokes the dead Ea-bani, the ghost rises

p. 49

up like a "breath of wind". A Babylonian charm runs:

The Hebrew "nephesh ruach" and "neshamah" (in Arabic "ruh" and "nefs") pass from meaning "breath" to "spirit" ² In Egypt the god Khnumu was "Kneph" in his character as an atmospheric deity. The ascendancy of storm and wind gods in some Babylonian cities may have been due to the belief that they were the source of the "air of life". It is possible that this conception was popularized by the Semites. Inspiration was perhaps derived from these deities by burning incense, which, if we follow evidence obtained elsewhere, induced a prophetic trance. The gods were also invoked by incense. In the Flood legend the Babylonian Noah burned incense. "The gods smelled a sweet savour and gathered like flies over the sacrificer." In Egypt devotees who inhaled the breath of the Apis bull were enabled to prophesy.

In addition to water and atmospheric deities Babylonia had also its fire gods, Girru, Gish Bar, Gibil, and Nusku. Their origin is obscure. It is doubtful if their worshippers, like those of the Indian Agni, believed that fire, the "vital spark", was the principle of life which was manifested by bodily heat. The Aryan fire worshippers cremated their dead so that the spirits might be

p. 50

transferred by fire to Paradise. This practice, however, did not obtain among the fire worshippers of Persia, nor, as was once believed, in Sumer or Akkad either. Fire was, however, used in Babylonia for magical purposes. It destroyed demons, and put to flight the spirits of disease. Possibly the fire-purification ceremonies resembled those which were practised by the Canaanites, and are referred to in the Bible. Ahaz "made his son to pass through the fire, according to the abominations of the heathen". ¹ Ezekiel declared that "when ye offer your gifts, when ye make your sons to pass through the fire, ye pollute yourselves with all your idols". ² In Leviticus it is laid down: "Thou shalt not let any of thy seed pass through the fire to Moloch". ³ It may be that in Babylonia the fire-cleansing ceremony resembled that which obtained at Beltane (May Day) in Scotland, Germany, and other countries. Human sacrifices might also have been offered up as burnt offerings. Abraham, who came from the Sumerian city of Ur, was prepared to sacrifice Isaac, Sarah's first-born. The fire gods of Babylonia never achieved the ascendancy of the Indian Agni; they appear to have resembled him mainly in so far as he was connected with the sun. Nusku, like Agni, was also the "messenger of the gods". When Merodach or Babylon was exalted as chief god of the pantheon his messages were carried to Ea by Nusku. He may have therefore symbolized the sun rays, for Merodach had solar attributes. It is possible that the belief obtained among even the water worshippers of Eridu that the sun and moon, which rose from the primordial deep, had their origin in the everlasting fire in Ea's domain at the bottom of the sea. In the Indian god Varuna's ocean home an "Asura fire" (demon fire)

Click to enlarge
WORSHIP OF THE MOON GOD.
Cylinder-Seal of Khashkhamer, Patesi of Ishkun-Sin (in North Babylonia), and vassal of Ur-Engur, King of Ur. (c. 2400 B.C.)
Photo. Mansell.

p. 51

burned constantly; it was "bound and confined", but could not be extinguished. Fed by water, this fire, it was believed, would burst forth at the last day and consume the universe. ¹ A similar belief can be traced in Teutonic mythology. The Babylonian incantation cult appealed to many gods, but "the most important share in the rites", says Jastrow, "are taken by fire and water--suggesting, therefore, that the god of water--more particularly Ea--and the god of fire . . . are the chief deities on which the ritual itself hinges". In some temples there was a bit rimki, a "house of washing", and a bit nuri, a "house of light". ²

It is possible, of course, that fire was regarded as the vital principle by some city cults, which were influenced by imported ideas. If so, the belief never became prevalent. The most enduring influence in Babylonian religion was the early Sumerian; and as Sumerian modes of thought were the outcome of habits of life necessitated by the character of the country, they were bound, sooner or later, to leave a deep impress on the minds of foreign peoples who settled in the Garden of Western Asia. It is not surprising, therefore, to find that imported deities assumed Babylonian characteristics, and were identified or associated with Babylonian gods in the later imperial pantheon.

Moon worship appears to have been as ancient as water worship, with which, as we have seen, it was closely associated. It was widely prevalent throughout Babylonia. The chief seat of the lunar deity, Nannar or Sin, was the ancient city of Ur, from which Abraham migrated to Harran, where the "Baal" (the lord) was also a moon god. Ur was situated in Sumer, in the south, between

p. 52

the west bank of the Euphrates and the low hills bordering the Arabian desert, and not far distant from sea.. washed Eridu. No doubt, like that city, it had its origin at an exceedingly remote period. At any rate, the excavations conducted there have afforded proof that it flourished in the prehistoric period.

As in Arabia, Egypt, and throughout ancient Europe and elsewhere, the moon god of Sumeria was regarded as the "friend of man". He controlled nature as a fertilizing agency; he caused grass, trees, and crops to grow; he increased flocks and herds, and gave human offspring. At Ur he was exalted above Ea as "the lord and prince of the gods, supreme in heaven, the Father of all"; he was also called "great Anu", an indication that Anu, the sky god, had at one time a lunar character. The moon god was believed to be the father of the sun god: he was the "great steer with mighty horns and perfect limbs".

His name Sin is believed to be a corruption of "Zu-ena", which signifies "knowledge lord". ¹ Like the lunar Osiris of Egypt, he was apparently an instructor of mankind; the moon measured time and controlled the seasons; seeds were sown at a certain phase of the moon, and crops were ripened by the harvest moon. The mountains of Sinai and the desert of Sin are called after this deity.

As Nannar, which Jastrow considers to be a variation of "Nannar", the "light producer", the moon god scattered darkness and reduced the terrors of night. His spirit inhabited the lunar stone, so that moon and stone worship were closely associated; it also entered trees and crops, so that moon worship linked with earth worship, as both linked with water worship.

p. 53

The consort of Nannar was Nin-Uruwa, "the lady of Ur", who was also called Nin-gala. She links with Ishtar as Nin, as Isis of Egypt linked with other mother deities. The twin children of the moon were Mashu and Mashtu, a brother and sister, like the lunar girl and boy of Teutonic mythology immortalized in nursery rhymes as Jack and Jill.

Sun worship was of great antiquity in Babylonia, but appears to have been seasonal in its earliest phases. No doubt the sky god Anu had his solar as well as his lunar attributes, which he shared with Ea. The spring sun was personified as Tammuz, the youthful shepherd, who was loved by the earth goddess Ishtar and her rival Eresh-ki-gal, goddess of death, the Babylonian Persephone. During the winter Tammuz dwelt in Hades, and at the beginning of spring Ishtar descended to search for him among the shades. ¹ But the burning summer sun was symbolized as a destroyer, a slayer of men, and therefore a war god. As Ninip or Nirig, the son of Enlil, who was made in the likeness of Anu, he waged war against the earth spirits, and was furiously hostile towards the deities of alien peoples, as befitted a god of battle. Even his father feared him, and when he was advancing towards Nippur, sent out Nusku, messenger of the gods, to soothe the raging deity with soft words. Ninip was symbolized as a wild bull, was connected with stone worship, like the Indian destroying god Shiva, and was similarly a deity of Fate. He had much in common with Nin-Girsu, a god of Lagash, who was in turn regarded as a form of Tammuz.

Nergal, another solar deity, brought disease and pestilence, and, according to Jensen, all misfortunes due to excessive heat. He was the king of death, husband of

p. 54

[paragraph continues] Eresh-ki-gal, queen of Hades. As a war god he thirsted for human blood, and was depicted as a mighty lion, He was the chief deity of the city of Cuthah, which, Jastrow suggests, was situated beside a burial place of great repute, like the Egyptian Abydos.

The two great cities of the sun in ancient Babylonia were the Akkadian Sippar and the Sumerian Larsa. In these the sun god, Shamash or Babbar, was the patron deity. He was a god of Destiny, the lord of the living and the dead, and was exalted as the great Judge, the lawgiver, who upheld justice; he was the enemy of wrong, he loved righteousness and hated sin, he inspired his worshippers with rectitude and punished evildoers. The sun god also illumined the world, and his rays penetrated every quarter: he saw all things, and read the thoughts of men; nothing could be concealed from Shamash. One of his names was Mitra, like the god who was linked with Varuna in the Indian Rigveda. These twin deities, Mitra and Varuna, measured out the span of human life. They were the source of all heavenly gifts: they regulated sun and moon, the winds and waters, and the seasons. ¹

These did the gods establish in royal power over themselves, because they were wise and the children of wisdom, and because they excelled in power.--Prof. Arnold's trans. of Rigvedic Hymn.

Mitra and Varuna were protectors of hearth and home, and they chastised sinners. "In a striking passage of the Mahàbhàrata," says Professor Moulton, "one in which Indian thought comes nearest to the conception of conscience, a kingly wrongdoer is reminded that the sun sees secret sin." ²

In Persian mythology Mitra, as Mithra, is the patron

p. 55

of Truth, and "the Mediator" between heaven and earth. ¹ This god was also worshipped by the military aristocracy of Mitanni, which held sway for a period over Assyria. In Roman times the worship of Mithra spread into Europe from Persia. Mithraic sculptures depict the deity as a corn god slaying the harvest bull; on one of the monuments "cornstalks instead of blood are seen issuing from the wound inflicted with the knife". ² The Assyrian word "metru" signifies rain. ¹ As a sky god Mitra may have been associated, like Varuna, with the waters above the firmament. Rain would therefore be gifted by him as a fertilizing deity. In the Babylonian Flood legend it is the sun god Shamash who "appointed the time" when the heavens were to "rain destruction" in the night, and commanded Pir-napishtim, "Enter into the midst of thy ship and shut thy door". The solar deity thus appears as a form of Anu, god of the sky and upper atmosphere, who controls the seasons and the various forces of nature. Other rival chiefs of city pantheons, whether lunar, atmospheric, earth, or water deities, were similarly regarded as the supreme deities who ruled the Universe, and decreed when man should receive benefits or suffer from their acts of vengeance.

It is possible that the close resemblances between Mithra and Mitra of the Aryan-speaking peoples of India and the Iranian plateau, and the sun god of the Babylonians--the Semitic Shamash, the Sumerian Utu--were due to early contact and cultural influence through the medium of Elam. As a solar and corn god, the Persian Mithra links with Tammuz, as a sky and atmospheric deity with Anu, and as a god of truth, righteousness, and law with Shamash. We seem to trace in the

p. 56

sublime Vedic hymns addressed by the Indian Aryans to Mitra and Varuna the impress of Babylonian religious thought:

Shamash was similarly exalted in Babylonian hymns:

The worshippers of Varuna and Mitra in the Punjab did not cremate their dead like those who exalted the rival fire god Agni. The grave was the "house of clay", as in Babylonia. Mitra, who was identical with Yama, ruled over departed souls in the "Land of the Pitris" (Fathers), which was reached by crossing the mountains and the rushing stream of death. ⁴ As we have seen, the Babylonian solar god Nergal was also the lord of the dead.

As Ma-banda-anna, "the boat of the sky", Shamash links with the Egyptian sun god Ra, whose barque sailed

p. 57

over the heavens by day and through the underworld of darkness and death during the night. The consort of Shamash was Aa, and his attendants were Kittu and Mesharu, "Truth" and "Righteousness".

Like the Hittites, the Babylonians had also a sun goddess: her name was Nin-sun, which Jastrow renders "the annihilating lady". At Erech she had a shrine in the temple of the sky god Anu.

We can trace in Babylonia, as in Egypt, the early belief that life in the Universe had a female origin. Nin-sun links with Ishtar, whose Sumerian name is Nana. Ishtar appears to be identical with the Egyptian Hathor, who, as Sekhet, slaughtered the enemies of the sun god Ra. She was similarly the goddess of maternity, and is depicted in this character, like Isis and other goddesses of similar character, suckling a babe. Another Babylonian lady of the gods was Ama, Mama, or Mami, "the creatress of the seed of mankind", and was "probably so called as the 'mother' of all things". ¹

A characteristic atmospheric deity was Ramman, the Rimmon of the Bible, the Semitic Addu, Adad, Hadad, or Dadu. He was not a presiding deity in any pantheon, but was identified with Enlil at Nippur. As a hammer god, he was imported by the Semites from the hills. He was a wind and thunder deity, a rain bringer, a corn god, and a god of battle like Thor, Jupiter, Tarku, Indra, and others, who were all sons of the sky.

In this brief review of the representative deities of early Babylonia, it will be seen that most gods link with Anu, Ea, and Enlil, whose attributes they symbolized in various forms. The prominence accorded to an individual deity depended on local conditions, experiences, and influences. Ceremonial practices no doubt varied

p. 58

here and there, but although one section might exalt Ea and another Shamash, the religious faith of the people as a whole did not differ to any marked extent; they served the gods according to their lights, so that life might be prolonged and made prosperous, for the land of death and "no return" was regarded as a place of gloom and misery.

When the Babylonians appear before us in the early stages of the historical period they had reached that stage of development set forth so vividly in the Orations of Isocrates: "Those of the gods who are the source to us of good things have the title of Olympians; those whose department is that of calamities and punishments have harsher titles: to the first class both private persons and states erect altars and temples; the second is not worshipped either with prayers or burnt sacrifices, but in their case we perform ceremonies of riddance". ¹

The Sumerians, like the Ancient Egyptians, developed their deities, who reflected the growth of culture, from vague spirit groups, which, like ghosts, were hostile to mankind. Those spirits who could be propitiated were exalted as benevolent deities; those who could not be bargained with were regarded as evil gods and goddesses. A better understanding of the character of Babylonian deities will therefore be obtained by passing the demons and evil spirits under review.

Footnotes

45:1 Indian Myth and Legend, p. 100.

45:2 Maspero's Dawn of Civilization, p. 156 et seq.

45:3 Egyptian Myth and Legend, p. 1 et seq. The saliva of the frail and elderly was injurious.

46:1 Osiris and the Egyptian Resurrection, E. Wallis Budge, vol. ii, p. 203 et seq.

47:1 Brana's Popular Antiquities, vol. iii, pp. 259-263 (1889 ed.).

48:1 The Religion of the Semites, pp. 158, 159.

48:2 Castes and Tribes of Southern India, E. Thurston, iv, 187.

48:3 Omens and Superstitions of Southern India, E. Thurston (1912), pp. 245, 246.

48:4 Pausanias, 24, 1.

49:1 Devils and Evil Spirits of Babylonia, R. C. Thompson, vol. ii, tablet Y.

49:2 Animism, E. Clodd, p. 37.

50:1 2 Kings, xvi, 3.

50:2 Ezekiel, xx, 31.

50:3 Leviticus, xviii, 21.

51:1 Indian Myth and Legend, p. 65.

51:2 Religious Belief in Babylonia and Assyria, M. .Jastrow, pp. 312, 313.

52:1 The Religion of Babylonia and Assyria, T. G. Pinches, p. 81.

53:1 In early times two goddesses searched for Tammuz at different periods.

54:1 Indian Myth and Legend, p. 30.

54:2 Early Religious Poetry of Persia, p. 35.

55:1 Early Religious Poetry of Persia, p. 37.

55:2 The Golden Bough (Spirits of the Corn and Wild, vol. ii, p. 10), 3rd edition.

56:1 Indian Wisdom, Sir Monier Monier-Williams.

56:2 A History of Sanskrit Literature, Professor Macdonell.

56:3 Religious Belief and Practice in Babylonia and Assyria, M. Jastrow, pp. 112.

56:4 Indian Myth and Legend, pp. xxxii, and 38 et seq.

57:1 The Religion of Babylonia and Assyria, T. G. Pinches, p. 94.

58:1 The Religion of Ancient Greece, J. E. Harrison, p. 46, and Isoc. Orat., v, 117.