Myths of Babylonia and Assyria Part 23

A reference to these bandits appears in one of the Tell-el-Amarna letters. Writing to Akhenaton, Ashur-uballit said: "The lands (of a.s.syria and Egypt) are remote, therefore let our messengers come and go. That your messengers were late in reaching you, (the reason is that) if the Suti had waylaid them, they would have been dead men. For if I had sent them, the Suti would have sent bands to waylay them; therefore I have retained them. My messengers (however), may they not (for this reason) be delayed."[301]

Ashur-uballit's grandson extended his Babylonian frontier into Amurru, where he dug wells and erected forts to protect traders. The Ka.s.site aristocracy, however, appear to have entertained towards him a strong dislike, perhaps because he was so closely a.s.sociated with their hereditary enemies the a.s.syrians. He had not reigned for long when the embers of rebellion burst into flame and he was murdered in his palace. The Ka.s.sites then selected as their king a man of humble origin, named n.a.z.ibugash, who was afterwards referred to as "the son of n.o.body". Ashur-uballit deemed the occasion a fitting one to interfere in the affairs of Babylonia. He suddenly appeared at the capital with a strong army, overawed the Ka.s.sites, and seized and slew n.a.z.ibugash. Then he set on the throne his great grandson the infant Kurigalzu II, who lived to reign for fifty-five years.

Ashur-uballit appears to have died soon after this event. He was succeeded by his son Bel-nirari, who carried on the policy of strengthening and extending the a.s.syrian empire. For many years he maintained excellent relations with his kinsman Kurigalzu II, but ultimately they came into conflict apparently over disputed territory.

A sanguinary battle was fought, in which the Babylonians suffered heavily and were put to rout. A treaty of peace was afterwards arranged, which secured for the a.s.syrians a further extension of their frontier "from the borders of Mitanni as far as Babylonia". The struggle of the future was to be for the possession of Mesopotamia, so as to secure control over the trade routes.

Thus a.s.syria rose from a petty state in a comparatively brief period to become the rival of Babylonia, at a time when Egypt at the beginning of its Nineteenth Dynasty was endeavouring to win back its lost empire in Syria, and the Hitt.i.te empire was being consolidated in the north.

CHAPTER XIII.

ASTROLOGY AND ASTRONOMY

Culture and Superst.i.tion--Primitive Star Myths--Naturalism, Totemism, and Animism--Stars as Ghosts of Men, Giants, and Wild Animals--G.o.ds as Constellations and Planets--Babylonian and Egyptian Mysticism--Osiris, Tammuz, and Merodach--Ishtar and Isis as Bis.e.xual Deities--The Babylonian Planetary Deities--Planets as Forms of Tammuz and Ghosts of G.o.ds--The Signs of the Zodiac--The "Four Quarters"--Cosmic Periods in Babylonia, India, Greece, and Ireland--Babylonian System of Calculation--Traced in Indian Yuga System--Astrology--Beliefs of the Ma.s.ses--Rise of Astronomy--Conflicting Views of Authorities--Greece and Babylonia--Eclipses Foretold--The Dial of Ahaz--Omens of Heaven and Air--Biblical References to Constellations--The Past in the Present.

The empire builders of old who enriched themselves with the spoils of war and the tribute of subject States, not only satisfied personal ambition and afforded protection for industrious traders and workers, but also incidentally promoted culture and endowed research. When a conqueror returned to his capital laden with treasure, he made generous gifts to the temples. He believed that his successes were rewards for his piety, that his battles were won for him by his G.o.d or G.o.ddess of war. It was necessary, therefore, that he should continue to find favour in the eyes of the deity who had been proved to be more powerful than the G.o.d of his enemies. Besides, he had to make provision during his absence on long campaigns, or while absorbed in administrative work, for the constant performance of religious rites, so that the various deities of water, earth, weather, and corn might be sustained or propitiated with sacrificial offerings, or held in magical control by the performance of ceremonial rites. Consequently an endowed priesthood became a necessity in all powerful and well-organized states.

Thus came into existence in Babylonia, as elsewhere, as a result of the acc.u.mulation of wealth, a leisured official cla.s.s, whose duties tended to promote intellectual activity, although they were primarily directed to perpetuate gross superst.i.tious practices. Culture was really a by-product of temple activities; it flowed forth like pure gold from furnaces of thought which were walled up by the crude ores of magic and immemorial tradition.

No doubt in ancient Babylonia, as in Europe during the Middle Ages, the men of refinement and intellect among the upper cla.s.ses were attracted to the temples, while the more robust types preferred the outdoor life, and especially the life of the soldier.[302] The permanent triumphs of Babylonian civilization were achieved either by the priests, or in consequence of the influence they exercised. They were the grammarians and the scribes, the mathematicians and the philosophers of that ancient country, the teachers of the young, and the patrons of the arts and crafts. It was because the temples were centres of intellectual activity that the Sumerian language remained the language of culture for long centuries after it ceased to be the everyday speech of the people.

Reference has already been made to the growth of art, and the probability that all the arts had their origin in magical practices, and to the growth of popular education necessitated by the centralization of business in the temples. It remains with us to deal now with priestly contributions to the more abstruse sciences. In India the ritualists among the Brahmans, who concerned themselves greatly regarding the exact construction and measurements of altars, gave the world algebra; the pyramid builders of Egypt, who erected vast tombs to protect royal mummies, had perforce to lay the groundwork of the science of geometry; and the Babylonian priests who elaborated the study of astrology became great astronomers because they found it necessary to observe and record accurately the movements of the heavenly bodies.

From the earliest times of which we have knowledge, the religious beliefs of the Sumerians had vague stellar a.s.sociations. But it does not follow that their myths were star myths to begin with. A people who called constellations "the ram", "the bull", "the lion", or "the scorpion", did not do so because astral groups suggested the forms of animals, but rather because the animals had an earlier connection with their religious life.

At the same time it should be recognized that the mystery of the stars must ever have haunted the minds of primitive men. Night with all its terrors appealed more strongly to their imaginations than refulgent day when they felt more secure; they were concerned most regarding what they feared most. Brooding in darkness regarding their fate, they evidently a.s.sociated the stars with the forces which influenced their lives--the ghosts of ancestors, of totems, the spirits that brought food or famine and controlled the seasons. As children see images in a fire, so they saw human life reflected in the starry sky. To the simple minds of early folks the great moon seemed to be the parent of the numerous twinkling and moving orbs. In Babylon, indeed, the moon was regarded as the father not only of the stars but of the sun also; there, as elsewhere, lunar wors.h.i.+p was older than solar wors.h.i.+p.

Primitive beliefs regarding the stars were of similar character in various parts of the world. But the importance which they a.s.sumed in local mythologies depended in the first place on local phenomena. On the northern Eur-Asian steppes, for instance, where stars vanished during summer's blue nights, and were often obscured by clouds in winter, they did not impress men's minds so persistently and deeply as in Babylonia, where for the greater part of the year they gleamed in darkness through a dry transparent atmosphere with awesome intensity.

The development of an elaborate system of astral myths, besides, was only possible in a country where the people had attained to a high degree of civilization, and men enjoyed leisure and security to make observations and compile records. It is not surprising, therefore, to find that Babylonia was the cradle of astronomy. But before this science had destroyed the theory which it was fostered to prove, it lay smothered for long ages in the debris of immemorial beliefs. It is necessary, therefore, in dealing with Babylonian astral myths to endeavour to approach within reasonable distance of the point of view, or points of view, of the people who framed them.

Babylonian religious thought was of highly complex character. Its progress was ever hampered by blended traditions. The earliest settlers in the Tigro-Euphrates valley no doubt imported many crude beliefs which they had inherited from their Palaeolithic ancestors--the modes of thought which were the moulds of new theories arising from new experiences. When consideration is given to the existing religious beliefs of various peoples throughout the world, in low stages of culture, it is found that the highly developed creeds of Babylonia, Egypt and other countries where civilization flourished were never divested wholly of their primitive traits.

Among savage peoples two grades of religious ideas have been identified, and cla.s.sified as Naturalism and Animism. In the plane of Naturalism the belief obtains that a vague impersonal force, which may have more than one manifestation and is yet manifested in everything, controls the world and the lives of human beings. An ill.u.s.tration of this stage of religious consciousness is afforded by Mr. Risley, who, in dealing with the religion of the jungle dwellers of Chota Nagpur, India, says that "in most cases the indefinite something which they fear and attempt to propitiate is not a person at all in any sense of the word; if one must state the case in positive terms, I should say that the idea which lies at the root of their religion is that of a power rather than many powers".[303]

Traces of Naturalism appear to have survived in Sumeria in the belief that "the spiritual, the Zi, was that which manifested life.... The test of the manifestation of life was movement."[304] All things that moved, it was conceived in the plane of Naturalism, possessed "self power"; the river was a living thing, as was also the fountain; a stone that fell from a hill fell of its own accord; a tree groaned because the wind caused it to suffer pain. This idea that inanimate objects had conscious existence survived in the religion of the Aryo-Indians. In the Nala story of the Indian epic, the _Mahabharata_, the disconsolate wife Damayanti addresses a mountain when searching for her lost husband:

"This, the monarch of all mountains, ask I of the king of men; O all-honoured Prince of Mountains, with thy heavenward soaring peaks ...

Hast thou seen the kingly Nala in this dark and awful wood....

Why repliest thou not, O Mountain?"

She similarly addresses the Asoka tree:

"Hast thou seen Nishadha's monarch, hast thou seen my only love?...

That I may depart ungrieving, fair Asoka, answer me...."

Many a tree she stood and gazed on....[305]

It will be recognized that when primitive men gave names to mountains, rivers, or the ocean, these possessed for them a deeper significance than they do for us at the present day. The earliest peoples of Indo-European speech who called the sky "dyeus", and those of Sumerian speech who called it "ana", regarded it not as the sky "and nothing more", but as something which had conscious existence and "self power". Our remote ancestors resembled, in this respect, those imaginative children who hold conversations with articles of furniture, and administer punishment to stones which, they believe, have tripped them up voluntarily and with desire to commit an offence.

In this early stage of development the widespread totemic beliefs appear to have had origin. Families or tribes believed that they were descended from mountains, trees, or wild animals.

Aesop's fable about the mountain which gave birth to a mouse may be a relic of Totemism; so also may be the mountain symbols on the standards of Egyptian s.h.i.+ps which appear on pre-dynastic pottery; the black dwarfs of Teutonic mythology were earth children.[306]

Adonis sprang from a tree; his mother may have, according to primitive belief, been simply a tree; Dagda, the patriarchal Irish corn G.o.d, was an oak; indeed, the idea of a "world tree", which occurs in Sumerian, Vedic-Indian, Teutonic, and other mythologies, was probably a product of Totemism.

Wild animals were considered to be other forms of human beings who could marry princes and princesses as they do in so many fairy tales.

Damayanti addressed the tiger, as well as the mountain and tree, saying:

I approach him without fear.

"Of the beasts art thou the monarch, all this forest thy domain;...

Thou, O king of beasts, console me, if my Nala thou hast seen."[307]

A tribal totem exercised sway over a tribal district. In Egypt, as Herodotus recorded, the crocodile was wors.h.i.+pped in one district and hunted down in another. Tribes fought against tribes when totemic animals were slain. The Babylonian and Indian myths about the conflicts between eagles and serpents may have originated as records of battles between eagle clans and serpent clans. Totemic animals were tabooed. The Set pig of Egypt and the devil pig of Ireland, Scotland, and Wales were not eaten except sacrificially. Families were supposed to be descended from swans and were named Swans, or from seals and were named Seals, like the Gaelic "Mac Codrums", whose surname signifies "son of the seal"; the nickname of the Campbells, "sons of the pig", may refer to their totemic boar's head crest, which commemorated the slaying, perhaps the sacrificial slaying, of the boar by their ancestor Diarmid. Mr. Garstang, in _The Syrian G.o.ddess_, thinks it possible that the boar which killed Adonis was of totemic origin. So may have been the fish form of the Sumerian G.o.d Ea. When an animal totem was sacrificed once a year, and eaten sacrificially so that the strength of the clan might be maintained, the priest who wrapped himself in its skin was supposed to have transmitted to him certain magical powers; he became identified with the totem and prophesied and gave instruction as the totem. Ea was depicted clad in the fish's skin.

Animism, the other early stage of human development, also produced distinctive modes of thought. Men conceived that the world swarmed with spirits, that a spirit groaned in the wind-shaken tree, that the howling wind was an invisible spirit, that there were spirits in fountains, rivers, valleys, hills, and in ocean, and in all animals; and that a hostile spirit might possess an individual and change his nature. The sun and the moon were the abodes of spirits, or the vessels in which great spirits sailed over the sea of the sky; the stars were all spirits, the "host of heaven". These spirits existed in groups of seven, or groups of three, and the multiple of three, or in pairs, or operated as single individuals.

Although certain spirits might confer gifts upon mankind, they were at certain seasons and in certain localities hostile and vengeful, like the gra.s.s-green fairies in winter, or the earth-black elves when their gold was sought for in forbidden and secret places. These spirits were the artisans of creation and vegetation, like the Egyptian Khnumu and the Indian Rhibus; they fas.h.i.+oned the gra.s.s blades and the stalks of corn, but at times of seasonal change they might ride on their tempest steeds, or issue forth from flooding rivers and lakes. Man was greatly concerned about striking bargains with them to secure their services, and about propitiating them, or warding off their attacks with protective charms, and by performing "ceremonies of riddance". The ghosts of the dead, being spirits, were similarly propitious or harmful on occasion; as emissaries of Fate they could injure the living.

Ancestor wors.h.i.+p, the wors.h.i.+p of ghosts, had origin in the stage of Animism. But ancestor wors.h.i.+p was not developed in Babylonia as in China, for instance, although traces of it survived in the wors.h.i.+p of stars as ghosts, in the deification of kings, and the wors.h.i.+p of patriarchs, who might be exalted as G.o.ds or identified with a supreme G.o.d. The Egyptian Pharaoh Unas became the sun G.o.d and the constellation of Orion by devouring his predecessors[308]. He ate his G.o.d as a tribe ate its animal totem; he became the "bull of heaven".

There were star totems as well as mountain totems. A St. Andrew's cross sign, on one of the Egyptian s.h.i.+p standards referred to, may represent a star. The Babylonian G.o.ddess Ishtar was symbolized as a star, and she was the "world mother". Many primitive currents of thought shaped the fretted rocks of ancient mythologies.

In various countries all round the globe the belief prevailed that the stars were ghosts of the mighty dead--of giants, kings, or princes, or princesses, or of pious people whom the G.o.ds loved, or of animals which were wors.h.i.+pped. A few instances may be selected at random. When the Teutonic G.o.ds slew the giant Thja.s.se, he appeared in the heavens as Sirius. In India the ghosts of the "seven Ris.h.i.+s", who were semi-divine Patriarchs, formed the constellation of the Great Bear, which in Vedic times was called the "seven bears". The wives of the seven Ris.h.i.+s were the stars of the Pleiades. In Greece the Pleiades were the ghosts of the seven daughters of Atlas and Pleione, and in Australia they were and are a queen and six handmaidens. In these countries, as elsewhere, stories were told to account for the "lost Pleiad", a fact which suggests that primitive men were more constant observers of the heavenly bodies than might otherwise be supposed. The Arcadians believed that they were descended, as Hesiod recorded, from a princess who was transformed by Zeus into a bear; in this form Artemis slew her and she became the "Great Bear" of the sky. The Egyptian Isis was the star Sirius, whose rising coincided with the beginning of the Nile inundation. Her first tear for the dead Osiris fell into the river on "the night of the drop". The flood which ensued brought the food supply. Thus the star was not only the Great Mother of all, but the sustainer of all.

The brightest stars were regarded as being the greatest and most influential. In Babylonia all the planets were identified with great deities. Jupiter, for instance, was Merodach, and one of the astral forms of Ishtar was Venus. Merodach was also connected with "the fish of Ea" (Pisces), so that it is not improbable that Ea wors.h.i.+p had stellar a.s.sociations. Constellations were given recognition before the planets were identified.

A strange blending of primitive beliefs occurred when the deities were given astral forms. As has been shown (Chapter III) G.o.ds were supposed to die annually. The Egyptian priests pointed out to Herodotus the grave of Osiris and also his star. There are "giants' graves" also in those countries in which the G.o.ds were simply ferocious giants. A G.o.d might a.s.sume various forms; he might take the form of an insect, like Indra, and hide in a plant, or become a mouse, or a serpent, like the G.o.ds of Erech in the Gilgamesh epic. The further theory that a G.o.d could exist in various forms at one and the same time suggests that it had its origin among a people who accepted the idea of a personal G.o.d while yet in the stage of Naturalism. In Egypt Osiris, for instance, was the moon, which came as a beautiful child each month and was devoured as the wasting "old moon" by the demon Set; he was the young G.o.d who was slain in his prime each year; he was at once the father, husband, and son of Isis; he was the Patriarch who reigned over men and became the Judge of the Dead; he was the earth spirit, he was the bis.e.xual Nile spirit, he was the spring sun; he was the Apis bull of Memphis, and the ram of Mendes; he was the reigning Pharaoh. In his fusion with Ra, who was threefold--Khepera, Ra, and Tum--he died each day as an old man; he appeared in heaven at night as the constellation Orion, which was his ghost, or was, perhaps, rather the Sumerian Zi, the spiritual essence of life. Osiris, who resembled Tammuz, a G.o.d of many forms also, was addressed as follows in one of the Isis chants:

There proceedeth from thee the strong Orion in heaven at evening, at the resting of every day!

Lo it is I (Isis), at the approach of the Sothis (Sirius) period, who doth watch for him (the child Osiris), Nor will I leave off watching for him; for that which proceedeth from thee (the living Osiris) is revered.

An emanation from thee causeth life to G.o.ds and men, reptiles and animals, and they live by means thereof.

Come thou to us from thy chamber, in the day when thy soul begetteth emanations,-- The day when offerings upon offerings are made to thy spirit, which causeth the G.o.ds and men likewise to live.[309]

This extract emphasizes how unsafe it is to confine certain deities within narrow limits by terming them simply "solar G.o.ds", "lunar G.o.ds", "astral G.o.ds", or "earth G.o.ds". One deity may have been simultaneously a sun G.o.d and moon G.o.d, an air G.o.d and an earth G.o.d, one who was dead and also alive, unborn and also old. The priests of Babylonia and Egypt were less accustomed to concrete and logical definitions than their critics and expositors of the twentieth century. Simple explanations of ancient beliefs are often by reason of their very simplicity highly improbable. Recognition must ever be given to the puzzling complexity of religious thought in Babylonia and Egypt, and to the possibility that even to the priests the doctrines of a particular cult, which embraced the acc.u.mulated ideas of centuries, were invariably confusing and vague, and full of inconsistencies; they were mystical in the sense that the understanding could not grasp them although it permitted their acceptance. A G.o.d, for instance, might be addressed at once in the singular and plural, perhaps because he had developed from an animistic group of spirits, or, perhaps, for reasons we cannot discover. This is shown clearly by the following pregnant extract from a Babylonian tablet: "_Powerful, O Sevenfold, one are ye_". Mr. L.W.

King, the translator, comments upon it as follows: "There is no doubt that the name was applied to a group of G.o.ds who were so closely connected that, though addressed in the plural, they could in the same sentence be regarded as forming a single personality".[310]

Like the Egyptian Osiris, the Babylonian Merodach was a highly complex deity. He was the son of Ea, G.o.d of the deep; he died to give origin to human life when he commanded that his head should be cut off so that the first human beings might be fas.h.i.+oned by mixing his blood with the earth; he was the wind G.o.d, who gave "the air of life"; he was the deity of thunder and the sky; he was the sun of spring in his Tammuz character; he was the daily sun, and the planets Jupiter and Mercury as well as Sharru (Regulus); he had various astral a.s.sociations at various seasons. Ishtar, the G.o.ddess, was Iku (Capella), the water channel star, in January-February, and Merodach was Iku in May-June. This strange system of identifying the chief deity with different stars at different periods, or simultaneously, must not be confused with the monotheistic identification of him with other G.o.ds. Merodach changed his forms with Ishtar, and had similarly many forms. This G.o.ddess, for instance, was, even when connected with one particular heavenly body, liable to change. According to a tablet fragment she was, as the planet Venus, "a female at sunset and a male at sunrise[311]"--that is, a bis.e.xual deity like Nannar of Ur, the father and mother deity combined, and Isis of Egypt. Nannar is addressed in a famous hymn:

Father Nannar, Lord, G.o.d Sin, ruler among the G.o.ds....

_Mother body which produceth all things_....

Merciful, gracious Father, in whose hand the life of the whole land is contained.

One of the Isis chants of Egypt sets forth, addressing Osiris:

There cometh unto thee Isis, lady of the horizon, who hath begotten herself alone in the image of the G.o.ds....

She hath taken vengeance before Horus, _the woman who was made a male by her father Osiris_.[312]