Hugo Radau - Bel, The Christ of Ancient Times

Bel, THE Christ of
Ancient Tiiaes
HUGO RADAU
BEL.
THE CHRIST OF ANCIENT

TIMES
BY
HUGO RADAU
CHICAGO
THE OPEN COURT PUBLISHING COMPANY.

LONDON AGENTS KEGAN PAUL, TRENCH, TRUBNER ^
1908
CO., LTD.
COPYRIGHT BY
THE OPEN COURT

1903
PUB. CO.
PREFACE.
THE have
now and
following- pages herewith issued in
book form
in The Monist, as early as October, At first it was intention to issue 1903, pp. 67-119. my together with them another paper entitled "The Baby-
appeared
lonian Trinity, the Prototype of the Christian," but T have decided, upon the request of other scholars, to issue them
wait with
my
other article
till I
have made acces-
sible to the
learned world a very small fraction at least
of the immeasurably rich material of the Temple Library of Nippur, the discovery of which will always remain a
monument
precht.
to the
immortal fame of Prof. Dr. H. V. Hil-
I am engaged in copying and translating of the oldest religious texts found in the Temple Library of Nippur. To my great surprise these texts more
At present
some
contention that the Babylonian religion is a purely monotheistic religion, more particularly a monotheistic trinitarian religion, patterned after the Nip-
than corroborate
my
purian prototype Enlil ("Father"), ErrisJi (or NIN-IB, "Son"), Niniil ("Mother"), which Trinity in Unity is represented in the Old Testament by YahveJi (or Elohim, "Father"), MaVak Yahveh (or ''Angel of the Lord,"
"Son"), Ruach ("Spirit," "Mother") and in the New Testament by "FatJier," "Son," "Holy Spirit," and in my forthcoming volume I shall take the liberty to refer repeatedly to these pages. It is to be expected that in the course of five years
iv
BEL,
THE CHRIST OF ANCIENT TIMES.
Assyriological science has made some progress, but though this is the case, I do not see that it has in the least affected
a modification of
any of
my
contentions here.
In issuing these pages it is my hope that the prospective readers will see in the Christian Religion, as I do, the
glorious culmination of the wisdom and faith of ages past. The "Light that lightens the world" said of himself, "before
Abraham was
was."
He was and existed and was
worsrhiped as "Son of the God of Heaven and Earth" under various names as early as 7000 B. C, when the monotheistic trinitarian religion of Babylonia was systematized.
Hugo Radau.
Philadelphia, Pa., March, 1908.
TABLE OF CONTENTS.
I.
THE BABYLONIAN PANTHEON.

PAGE
i
The Genealogies
of Ishtar and Niisku and Their Difficulties
Three Epochs of Babylonian Religion

Identification of Enlil,
Marduk and
.\nshar
Solution of the Difficult}'
8
14
Corroborations
Contradictions Reconciled
Corollaries of the Solution
ig
22
Summaries of Results
II.
29
THE ESSENTIAL DOCTRINE OF BABYLONIAN

Belief in Resurrection
RELIGION.
31
s.^
The
Details
Origin of the Doctrine of Resurrection
38
42 49
Wedding
Festivals of the
Gods
The Resurrection
of Christ
I.
THE BABYLONIAN PANTHEON.

DIFFICULTIES.
THE GENEALOGIES OF ISHTAR AND NUSKU AND THEIR
TT
--
admitted by every one who has studied the religion of the If Babylonians, that it is from the first to the last polytheistic.
is
we were
to take the trouble of counting together the Babylonian
divinities occurring in the inscriptions

"lists of gods,"
and especially
in the several
we would
get nearly as
many
as 500-1000 different
gods.
This state of
affairs is
indeed annoying for one
who
tries to
understand such a "theological system."

ever,
still
The
difficulty
is,
how-
more increased, not only by the various
identifications of
one god with another, but especially by the so-called different genealogies oi one and the same divinity. Take, e. g., the goddess ishtar! She appears in one inscription as the daughter of the moon-god,
Sin
1
;
in another as that of the
god
Anu,"^ in a third as a child of

fifth
An-
shar or Ashshur,^ in a fourth as that of Bel,* in a
as a child of
Nin-ib,^ thus being considered not only as a daughter of Bel, but also
î^"
Ishtar (SUCH) mdrat (dumu-sal)
<'^
Sin (ESH), Ishtar's descent, Keilin-
schriftliche Btbliothek
"îllik
(=K.
B.)
VI^
p. 80, 2 et fassijri.
her father.
^
mcirat Ani?n afia fdn Bel abtska the daughter of IV. R. 65, col. II. 32; Jensen, Kosmologie, p. 273.
(;=
Pi.sh^\\\xx)
. .
.
Anu went
to
B61
Anshar
.ba-nu-i'i
iMniP^ mtt-al-lid
^^"
Tsh-tar=: Knshar, the

I.
creator of the gods, the begetter of Ishtar. Craig, Religious Texts, Vol.
^
p. 32, 16.
See note 2 above.
is known under the name E-gl-a, which means, according to K. T. p. 214, i\=^kal-la-a-tu="\>':\6.e" i,-gt-a dumu-sag dingir IB-A\ Reisner, Hymnen, pp. 132, 44: 79, 14; 56, 10; IV. R. 21, No. 2, Rev. 54; Craig, R. T., I. p. 20, 28 is therefore translated by kal-lat mar-turn resh-ti-tum sha ii" Nin-\ib'\, i. e., " the bride, the principal daughter of Ninib," Reisner, loc.
'^
As such she
S. A.
Haupt,
cit.,
p. 65, 13.
This
latter passage proves also dingir /B-
is
=^'^" Nîn-ib,
who
BEL,

is
as a daughter of the first-born of Bel, for Ninib himself
a son of
Furthermore, the divinity <i''SUCH is not only =Ishtar,2 but also =Ninib himself,^ nay,' even =<i's:ir ugal-batida,^ the god
Bel. J
of
Eshnunna, and husband
of dingir jîun-sun,
his wife.
Ishtar
is
also
=An-tum,
is
the wife of Anu,^ and as such ^î^' Nin-shar,^
who
again
the "thunderbolt carrier of iVin-Girsu,"' or of the J^-kur.^
Yes, Ishtar has

suffered to
become even
have a plural
is
it
common name for "goddess," and " Ishtarate" form goddesses.9 Not very
a
much
better
with god nusku

is
(PA+KU).
In one and the
same sentence, he
begotten by Anu," the "firstborn of Enlil," the "sprout of the ocean," the "creature of
called:
"The one
the lord of heaven and earth. ^<>

In another inscription he appears as the
great one,
"son
.
of
E-kur," the
who
like
Nannar
(the
moon-god).
.busies himself with
changes again with <ii^'-IB in Zimmern, Ritualtafeln, No. where ''"*''> /.ff is called \h% gash-ru bu-kiir 'i" Bel (''^"gi'-BE),
ihe first-born of Bel."
26, col. III. 48, 49,
" the i. e., mighty, not only borne by (a) Ishtar but also by {b) ''" A-a, the e-gi-a rabttii, V. R. 65, 196, who as such is identified not only with the Ishtar Annunit of Sippar, the wife of Shamash, the sun-god: V. R. 61, 5*; 406; 65, 35a, etc., but even with Shamash himself: II. R. 57, 15a;
The
title
kalldtu,
"
"
bride,
is
IV. R. 59, 41^; Zimmern, Shurfu, II. 157 {c) by Tashmetum, the wife of Nabu kalla-tum rabt-tiim, "the great bride." Here Tashmetum is mentioned in close
;
:
connection with
*'"
while in
1.
metum
rat
''"
= Nana!
197
it is
Nâ-na-a, who in loc. cit. 1. 156 is directly coupled with Nabfl, Tashmetum again who is mentioned with Nabvi. Hence Tash-
(f)
Tsarfianitnm
^'"
^^^
Tsar-fa-ni-tum be-el-tum rabt-tum chii.
En-bi-ln-lu ka-lat
Xu-\giTn-7,int\,
e.,
the great mistress, the wife of
Enbilulu (=; Marduk, see Reisner, Hymne7i, pp. 53, 19; 46, 10: umun '^'''sr''- Enhi-lii-lu dumu-sag <'*''''' En-ki-ge cf. also Reisner, loc. eft., 138, 118), the kallat of Nugimmut, Craig, R. T., I. p. 31, 22, cf. 1. 16.
;
Sê preceding note. MI' R. 576, Rev. 35:

'
*See
'''"^''>("-"A-Â")5'6^C//
p.
i,
note
i.
= ditto
(i.
e.,
'
.A7-/*) slia 7-a-
am-ku-ti,
i.
e., '^^"S'''
SUCH, when pronounced
Tishchu,
is
the god Ninib of "the
pouring out," or better of

P- 365)-
'the washing, cleansing, himself" (Jensen, K. B. VI*
*See
^
^ *
my
forthcoming article on Jahveh.

!
Hence
See
his daughter aw(f his wife
^11. R. 54,
i,
No.
3,
1.
19.
my
Creatio?i Story,
= C.
S.) p. 44, note

;
and
p. 46.
Reisner,
Hymnen,
pp. 137, 44
134, col.
,
I.
31.
'See Delitzsch, Handivdrterhuch
p.
154a.
This
is
the reason
why
Ishtar
any goddess. Ntisku shurbn ilidti iiÂlnitJi] tamshil abi biikur ^'"Bel (= Enh'l) tarbtt apst btjiilt ''"En-a7i-ki IV. R-. 49 [56], 156, ff. See Jensen, Kosmologie, p 273.
^'^
:
may
signify almost
BEL,
the
command
is
of the "Enlilship,"
who guardeth
the mystery. ^
In
a third he
called the ''son of the thirtieth

is
In a fourth he
Dur-an-ki.'"'^
day of the month.^ "the the one begotten by designated great one,
identified not only with Nergal,* the
He
is
nether world, whose
"day
of
god of the death" was celebrated on the twenty-
5 eighth of a month, but also with dingirBIL-GI, resp. diirQiSH-
BAR,
yet,
still
etc., etc.
Provoking as such genealogies might seem at the first glance, we will have to admit, that they had, yes, must have had and have a reason. If, therefore, we want to bring light into this
chaos,
we cannot do
it
building up,
first of all,
a theory of our
by ridiculing" these genealogies, nor by own and then try to fit and
force the different gods into our theory,^ but

all
we always and under circumstances must maintain the accuracy of these "contradicto the right
tory" genealogies and explain them by other passages of the Cunei-
form Literature, which may help us

'
understanding of
J/(?r {dumu-iisli) E-kur shur-hu-u sha ki ma 'i" R U- h'F-ri {= Nannar-ri!) .miit-tab-Ml pa-7-a-ats î" EN'-L/L-ti-ti >ia-ls/r î-J[ls-ti^^. Craig, Religious Texts, I p. 35, obv. 7, 8. Zimmern, Keilinsdiriften uud das Alte Testament
. .
,
A. T.^), p. 416, note 3, wants to find in this inscription the statement that Nusku is also the son of Sin The reading alidishii, which he finds in the Rev. 1. 6 f., is at least according to Craig's copy not justified
(^K.
IV. R2. 23, 3
f.
^K. 3285, Bezold, Catalogue,

*
p.
520: '^"PA-\-A''U shur-bu-ii i-lid-ti Dur-an-ki.
See Cosscean Vocabida7-y
ÎV. R. 33, 33.
From
these latter three references Jensen (K. B. VI'. pp. 413
and 466) concludes that Nusku Nergal, the former being the Neum,07idsichel, the latter the abnehm.ender Mond, a conclusion which I am willing to accept with the following reserve: Nusku Nergal is=:SIN or Nin-Girsu. As NinGirsu was the chief messenger of Enlil, so '''"s^'' Nusku lugh-magh '''"si'-En-lil-lal " the exalted ambassador of Enlil," originally Nin-Girsu, (E. B. H. 223, 3), i. e., became, when Sin was made the highest god of the Babylonian pantheon, thus be-
And as ing identified with Enlil (Creation Story, p. 50), his (Sin's) messenger. the mn^ T)N7)0 was identified with ."nn", so was Nin-Girsu with Enlil, and Nusku
hence Nusku's worship in the temple of the moon-god at or Nergal with Sin, Harran, Inscript. of Nabu-na'id, K. B. Ill-', p. loi, col. II. 18, 42. But the mesHence Nusku or Nergal, the messenger of Sin. senger of a god is always his son had to become also his (Sins) son. The son of Sin (or ZU) is Shamash (or UD),
!
thus
it
happened that Nergal (^ Nusku) was said

1.
to
;
{Zeitschrift fiir Assyj-iologie, VI. p. 241)

"
'
;
52
f.
be Shamash, see Sp. I. 131 Zimmern, K. A. T-''. p. 388.
As
As Jensen, K. B. VI'. 319, 320 A'osm. 273 does it. is done by Barton, Sketch of Semitic Origins.
BEL,

If in
the nature of the god in question. gation
course of such an investi-
we come
we
it
also will
understand his nature and his essence correctly, and must be able to account for his genealog)', even if
to
were the most contradictory. That so many different genealogies of one and the same god do exist in the religious doctrines of the Babylonians, is, no doubt,
due
tion.
to the various
elements to be found
in the
Babylonian popula-
since
tility,
The little valley between the Tigris and the Euphrates was the "dawn of history" the land which, on account of its feralmost
all
the nations of the ancient world tried to possess In the inscriptions discovered in this
and actually did possess.

valley
we
find
mentioned, besides the specific Semitic-Babylonian,
also Persian, Aramaean, Arabic, Hittite, Elamitic, Cossaean,

anitish,
Cana-
and Sumerian gods. A religion of the Babylonians must, be primarily a history of their religion and if the investigator ignores such a historic development, his results must be pronounced, from the very first, a failure.
therefore,
;
THREE EPOCHS OF BABYLONIAN RELIGION.

It is
not
the material so far accessible to scholars would prereligion here vent me from doing this but want to show by a few examples
I
my
intention to give such a history of the Babylonian
that
we
are
still
able to bring
some
light into the chaos,
if
we study
the religion historically.
To put it briefly, we may say that the nians may be divided into three epochs
:
religion of the Babylo-
I.
The Sumerian, embodying the oldest so-called "Semitic"
Babylonian religious elements. What these latter are or were, we cannot tell as yet. It would seem, however, that the oldest Semitic
religious ideas, as expressed in the inscriptions,
tials
were
in all esseni.
and particulars the same as those
of the
Sumerians,
e.,
the
so-called Semitic-Babylonians
seem to have adopted the Sumerian " pantheon "in toto without any perceptable admixture of their own. II. The Canaanitish This began at about 3000 B. C.^ epoch.
'
Shortly before the "kings of

i.
Ur and
inscriptions of these kings distinguish very often
of the four quarters of the world." The between the " Nifpurian Enlil or
Bel" and another,
e.,
probably Marduk or possibly Dagan.
BEL,

At the time
of
when
lonia.
the Canaanites invaded Babylonia.
Hammu-
rabi, at
about 2200 B. C, they are masters of the whole of BabyTheir own specific god has become the god Kar iôxqv.
These Canaanites made Babylon their capital. Their god became thus the city-god of Babylon, and when, in course of time the whole
of
Babylonia had been subjugated, the city-god of Babylon became
the
"god
III.
of
Babylonia."
We
may
call, therefore, this
epoch, also
the Babylonian epoch.
The
Assyrian.
characteristics,
During this time we find nearly all the not only of the Sumerian but also of the Babylonian god
of the
in the
period, with this exception, however, that the specific
Assyrians
is
put at the head of the pantheon and worshipped
royal capital of the Assyrian kings.
The god of the ud or Marduk, that

this
first
epoch was
Eniil, that of the
second Amarat
of the third An-shar,
which name was read

Enlil, so did
time Ashshur.
As Marduk displaced
'^'^
Anshar
disin
place Marduk.
^'navie,'"'^
Such a
displacing,''^
i.
however, was only one
not in essence,
e.,
simply the
name
of the
new
victori-
ous god was substituted for that of the old conquered god.
it
Thus
,
happened
that the attributes, genealogy, court, servants, etc.
etc., of
the conquered god were added to those of the victorious
god, to whose glory, power, and honor they were thought to contribute greatly.
Thus we get the strange phenomenon, that one and the same god may have two genealogies, two different kinds of In a historic investigation, such a phenomenon will servants, etc.
always have to be kept in mind, and the question will have to be
asked and answered
What genealogy belongs to the god originally, and what was transferred to him? That such questions can be answered only by taking into consideration the historic development of
:
the Babylonian religion,
is,
of course, self-evident.
As times went
on, the attempt was made

originally very different
harmonise or better identify such two genealogies. The result of such harmonisto
that, e. g., the father of the
ing or identification
was made
1
to
conquered god be the same as the father of the victorious, at that

remarks with regard
to the
was
See also
my
change of the name of El-shaddai
into that of Jahveh, Creatioji- Story, p. 58.
BEL,
The outcome of such an attempt time reigning, god, and so on. was finally not merely henotheism but an almost pure monotheism.
IDENTIFICATION OF ENLIL,
Not
only, however,
MARDUK AND ANSHAR (ASHSHUR)

of the
were the attributes
Sumerian Enlil
Marduk resp. Anshar or Ashshur, but even the very name "EnHl" became a title of these latter gods a title, which,
transferred to
generally transcribed and read bel, i. e., "lord," but which still the betrays to us the fact that Marduk^ as well as Anshar played
is
role of Enlil,
nay, were in
all
their
respective
genealogies identified
'^
:
particulars
even
with regard to
In a
with him.
hymn,
written at the time of Ashshur-ban-apal, King of Assyria, Ashshur

is
addressed as follows
1.
2.
The great one, the hero of the gods, the omniscient, " The esteemed one, the glorious one, the n-/i7-ia/ oi the gods, he who determines the fates, " An-shar Ashshur), the great lord, the omniscient, " The esteemed one, the glorious one, the En-lil-lal of the gods, he
(
"
3.
4.
who determines
5.
the fates
"[
An-shar, the powerful one, the hero of the gods,

the lord of the lands.
"
In the very same
hymn we
further learti, that Ashshur has his

i.
abode
in 6,-char-sag-gal-kur-kur-ra,^
e., in
the " house of the great

i.
mounain
of the lands, or in the ^-shar-ra,
e..
"the house
of the
totality."*
He
is
"the creator
of
ANNA,
the builder of the for-
ests,"^ "the creator
lordship
'C. S.
-
is
one who begot Ishtar."^ His glorified by Anu, Enlil, Ea, Belit-ili, the Igigi, and the
of the gods, the
p. 69.
ilihii'""''
''
I.
shiir-bu-h e-til
mn-du-u ka-la-ma
ildni'""''
2.
3.
kab-tii shiilu-qu
EN-LIL-LAL
EN-LIL-LAL
mii-shim sJii-nia-a-ti
An-shar
[
belu shur-bu-ti mu-du-fi

''"
ka-la-mn
7l<iui""^>^
4.
5.
kab-tu shu-tu-qu
'[-hi
mu-shim shi-ma-a-ti
ma-ta-a-ti.
I.
An-shar dan-dan-7iu
e-til ihhii'""'' be-el
Craig, Rel. Texts.,
p. 32, 1-5.
^\ihi d\-shib E-char-sag-gal-kur-kur-ra, Craig, loc.

*
cit.,
.
1.
8.
\ilu
5
a^-shib E-shar-ra
An-shar mu-shim
[!)
shtm.&ti'"<^^>^
Craig,
loc. cit.,
1.
10.
\ilii\
ba-nu-n shunt
AN-^NÂ
fa-ti-qu chur-sha-a-ni.
Craig,
loc. cit.,
1.15.
^
For
[//]
AN-NA
see below!
Craig,
loc. cit.,
1.
ba mc-u ildni {^'^f' m7i-al-lid î" Ish-tar.
16.
BEL,

i.
Anunnaki
in the
Ubshugina,
e.,
the place or room of the assemtitles in
bling hand."^
rib (?),
1.
Similar are Anshar's

i^
a prayer of Sinache-
where we read
"To
Ashshur, the king of the totality of the gods, to him

the father of the gods,
who
begot himself,^
2.
3.
Who
The
prosper by his hand in the abyss.* the king of heaven

lord of
all
and
ea7-th,
the gods, to
4. 5.
Who built the heaven of Who inhabiteth the bright

fates,
him who begot* the Igigi and the Anunnaki, Anu and the " great place," who made all men,*
heavens, the Etihl of the gods,
who determines
the
6.
Who
dwelleth in fe-shar-ra, which
is
in
Ashshur, the great lord, his lord."

still
Not
If
satisfied
with
this,
the Assyrians went
a step
farther.
Anshar be equal was quite natural
to Enlil,
for
them
be indeed identical with him, then, it that they should consider Ninlil, the
Smacherib, when praying
wife of Enlil, to be also Anshar's wife.
to Anshar, includes in his supplication also an address to the wife

of Anshar,
whom
he calls
"Nin-lil, queen of 6-shar-ra, wife of Anshar,
who
created the
great gods."^
These passages
in all respects the
'
will suffice to
same
as Enlil,
''"
prove that Anshar or Ashshur is whose name he even received.

mesh
\i'".4^-mi
'^"EN-LIL
^'^'E-a
Be
li'tilf
n H'i^Tgigi u
i'".l>!i(nnaki"\
shd
cit.,
Anshar
^
ina Ub-shu-ka(.')-?ta-ki il-ta-a'-i-du
belli
{= en)-its-si<.
Craig, loc.
p. 34, 6, 7.
I.
a-na
Anshar shar
ildni'""''.
kish-shat
ilihii"'"''
ba-nu-u ra)n-nishu ab{=ad)
shd ina afsi ish-mu-chu qat-tu-ush shar shame' u irtsitiinti\"'\ bel ildni"'"'' ka-la-ma sha-pi-ik '^"/g/gi {= V-\-Il.) u ''"A-nini-na-lki]. 4 fa-ti-iq sa-mi '''A-)iim u ki-gal-li e-pish kid-lat da-ad-mc
2. 3.
5.
6.
ashib bu-rii-mu cllMi""^^'' ''"EN- LIL ildni""^'' Tnushim shimdti "'">'. ashib Ashar-ra sha ki-rib Ashshur = BAL-BA T)^' heli rabi beli-shu.
' (
Craig,
loc. at., I., p. 83,
1-6.
Ashur
.
is
here without father and mother, the self-existing god.

"
*I. e.
""
the Anunnaki.
Lit.= " poured out
= rdchtl.
i.
called the
richM ''"Anim,
habitations.
e.,
The Igigi and the Anunnaki are repeatedly " seed of Anu. For this sig"the outpouring
nification of 7-acha see Jensen, K. B. VI'. pp. 365

>
ff.
513.
Or human
lituNIN-LIL shar-rat Ashar-ra chi-rat

mcsii^
Anshar
ba-nit ildni'""''
rabflti
Craig,
Jêl.
Texts,
I., p.
77, 10.
BEL,
"the father and god of the gods,"i the "king of the and earth," the "creator of all mangods," "the king of heaven "We may make thereNin-lil.^ wife kind ";2 both have the same
Both
are
fore the equation
Anshar
= Enlil = Ashshur Ninlil = Belit = Ishtar.

in 6-char-sag-gal-kur-kur-ra or in ;^-shar;
Anshar has his abode
ra; Ninlil, his wife, dwells in 6-shar-ra
Enlil of the
Sumerians
dwells in ;6-kur.
his wife,
it
If
Anshar and
his wife
be the same as Enlil and
would follow that

all
their respective habitations
their
If
temples, which here, as in

nite
other cases, stand for a certain defithe same,

i.
cosmic
quantity are
also
e.,
that the cosmic
6-char-sag-gal-kur-kur-ra or li-shar-ra be
= the cosmic ^6-kur.

if
6-kur, "the mountain-house," be the realm of Enlil, and

lil
En-
6-shar-ra== be the king of "heaven and earth," then 6-kur be "heaven and earth" must too !* 6-char-sag-gal-kur-kur-ra
SOLUTION OF THE DIFFICULTY.

the equation Anshar (Ashshur)
.=:
When making
would seem
to
Enlil,
we
be in straight contradiction not only to Damascius,
but also to the Babylonian Creation Epic.
of
2.
Damascius^ informs us that Tauthe (=Tiamat), the mother the gods, and Apason (= Apsu) begot i. Moiimis (=Mummu);
Lache (=Lachamu) and Lachos (=Lachmu); and 3. Kissare (=Kishar) and Assoros {j= Anshar). By the latter two were born
Illinos
Anos (=Anu),
tablet of the
(=; Enlil), and Aos (==Ea).
Damascius's
supposed to be the first Babylonian Creation Epic, from which we learn, that Tiamat and Apsu, "when their waters in one joined themselves to'Thus the ab-ba dingir dingir-ru-ne
ought
2
^
authority for this statement is generally
in E.
B. H.
p. 97,
and
S. p. 19, 9,
to
be translated.
in connection with Enlil see
For these attributes
my
Creation Story,
p. 19
f.
Just as Enlil became a title, viz., &^/=lord, so Ninlil became at this time belit mistress an attribute borne chiefly by Ishtar, who therefore appears in
most cases as the wife of Ashshur.

^
This against Jensen, Kosm.,
that E-kur, etc., be
= earth
p.
194; K. B.
VP.
pp. 50, 41
369,
who
thinks
^Zimmern, K. A. T.^
p.
490; Carus, Moyiist, XL,
p. 405.
BEL,
g
later
together," brought forth

also (?) An-shar
Lach-mu and La-cha-mu, and
on
and Ki-shar.
long time after these latter two
there were born also Anu, Enlil, and
Nugimmut (=Ea).
If
we
is
compare these two accounts

not mentioned at
all
is
we
find, that Moiimis
(=Mummu^)
Epic.
Later on he
beginning of the Babylonian Creation introduced quite abruptly and seems to have
this
in the
been a "son of Apsu."^ In the newly-discovered fragments of

very same Epic^
Mummu
appears as a
messenger
(!)* of Apsu,
which
latter,
together with his wife, Tiamat, and
Mummu
enters
their
into a conspiracy against the newly-created gods,
who had by
"action" disturbed him.

it
Ea
would seem
an end to Apsu and Mummu. But how could Damascius possibly put Mummu before Lachmu
^
hears of this conspiracy and puts
and Lachamu, seeing that the

In order to explain this
first
tablet of the Creation
Epic can-
not have been in this respect his authority?
we
shall
have
to consider
somewhat
more
of the
fully
Damascius's statement as well as that
of the first tablet

:
Babylonian Creation Epic.

A.
We
begin with
MUMMU.
was
correctly recognised to be the
The Babylonian
Mummu
an attribute not only of prototype of the Greek Mwu/At? (Moiimis) Tiamat,^ but also of god Ea.'' The god Ea is the Sumerian En-KI,
'
Mummu
appears there only as an attribute of Tiamat, K. B. VI^
p. 2, 4.
^K. B. VI'. p. 4, 17. According to Damascius, however, he is undoubtedly a son of Apsu and Tiamat ff uv fiovoyevij (!) walSa yevvTj&tjvaL tov Muv/xlv. K. A. T.^
:
p.
490.
^
Notice the novoyevfj
(!)
=only
begotten
King, The Seven Tablets of Creation, Vols.

I
I.
and
II.
*I. e., the son

^
Cf. Nin-Girsu
and
Enlil,
Nusku
or Nergal and Sin, etc.
new facts, brought out by Mr. King's book, we would two "fights" in the Creation Epic: (i) That of Ea against Apsu and Mummu. (2) That of Marduk against Tiamat. The result of both these " is the same fights Apsu and Mummu as well as Tiamat are done away with, are conquered and killed. And because Apsu and Mummu were killed by Ea beAccording
to these
have
'
to distinguish
fore
Marduk entered
the field of battle,
we may
see in this the reason
why
Qingu,
who
^
Mummu
takes the place of Apsu, plays such a significant role in the Epic, and is not mentioned at all in the first tablet.
why
K. B. VI^
p. 2,
Cams,
loc. cit., p.
409
mu-ian-nin ti-aniat niu-al-li-da-
at gi-im-ri-shzc-un.
^
Merodach-Baladan-stone {Beitrage zur Assyriologie,
II
p. 261), col. III. 5:
lO
BEL,

as such the
i.
e.,
"Mr."i KI, and

I
"god
of the terrestrial ocean."
On
another place^
have shown that "Mr." KI was a brother of
AN, "the heavenly ocean." Mr. KI's mother is said to have been dingirQiTR^,\\^Q primeval ocean or Tiamat hence, if dingirQUR be
;
Mr. KI, she also must have been the mother of Mr. AN. At the time when I wrote my Creation-Story, I was not aware of the fact that there was to be found in the cuneiform hterature
the mother
of
an excellent corroboration of this statement.

sen's Kosmologie
I
While studying Jen-
sages' in
which dinsirQur
found that he already had mentioned two pasis called the <^f'"si^dm-u-tu-AN-KI, which
by "the mother that brings "the mother that brings as and does, not, KI," Jensen forth heaven and earth," for if dingirQUR be the mother of Mr. KI,
name can be
translated, however, oialy
forth AN and
and
if
Mr. KI be "the
terrestrial
ocean,"
it
follows, that
"
And if name d'"f:'^dm-u-tu-AN-KI c^xiwoX. mean "earth. "the terrestrial ocean," then AN must mean "the heavenly ocean," who is a brother (achu) and as such opposed to (an achu) the terThis name also proves that according to the Sumerrestrial one. is based, the world was not ian conception, upon which Genesis created but generated, that we have to see indeed in Genesis i. a
i.
KI in the KI means
mibin (Toledoth), a
'^'^
generation^'' of
heaven and
earth, a cosmogony,
!
which cosmogony in Sumerian is at the same time a theogony Mr. KI or Ea, the god of the terrestrial ocean, was considered
to
be the father not only of the

of the earth,"*
' '
"produce
he,
produce of the
therefore,
is
"
sea,
but also of the
called the
mmnmu
{ka-la').^
or
ocean,^ that builds, creates,

.) mu-ufti-mu ('^"E-a. Hel. 7 exts, I. p. 31, 23)
. .
produces
{ba-an~)
everything
of Ea,
is
ba-an ka-la.
Marduk, the son

i.
called (Craig,
mdr mu-um-me,
The
translation
e.,
the son of
mumme.
i.
"Mr." = <'M
ni7i is
is
used here in opposition^ to "Mrs.'' = w/,

" lord " for
eyi
e.,
en
is
the hus-
band and
:
for nin In other does not give in this particular case the correct and iyitended meaning. words en = lord is the sensus liiterer, while en = Mr. is the sensus litteralis.
the wife.
and "mistress"
Creation- Story, p. 33
54,
f.
Monist, XII.
I,
p. 600.
MI. R.
"Sic!.
No.
3,
18; III. R. No.

p. 37;
25-26.
p. 604.
^Creation-Story,
Monist, XII.
Against, Jensen, Handiiuu-trrbuch, p. 4156. Marduk m,dr apst.
K. B. VI'. p. 303: "Form." See also Delitzsch, Marduk, the mdr mu-um-me is therefore the same as
See above,
p. 9,
note
7.
BEL,
Damascius, when explaining the name Moiimis, calls him a " "^ vor)T6<: Kocr/xos, which is generally translated by intelligible world.
The word
for
"cosmos"
in
Sumerian
is
AN-KI. Hence Moiimis
=
of
in
Mummu = ocean
must have consisted
of an
AN
and a KI.,
i.
e.,
something that is "above" and "below." ocean that was " above and below" but
Moiimis, then, was the

this
he was not as yet
facf, in reality,
but only in mind
(voiyros
!).
Hence
Mummu = Moiiocean" bei.
mis must have been the "heavenly and the
terrestrial
fore the actual separation or better differentiation took place,
e.
before he was considered by the Babylonians as consisting of two brothers {achu), who at the same time were opposed to each other
{achu)^
TratSa,"
Furthermore, Damascius
calls
Moiimis the
!
"/xovoy/>ti7(!)
If,
the only begotten son of

vorjTb?
K6a-fjio<;,
Apason and Tauthe
therefore,
Moiimis be a
AN
an ocean consisting "in mind" of an and a KI, of an "upper and lower" part, and if dingirQjjJi be
"the mother that brought forth the upper (a) and the lower {ki^ ocean," and if the upper part became god AN and the lower part god KI, then Moiimis must be the common name for god AN and
god KI before they had been differentiated. god KI were before their differentiation
"the
,
This god
An and
this
only begotten'* oi
Apsia and Tiamat, hence
if
Damascius
"
says,^ that out of
Tauthe and
Apason be born
also another generation, viz. Lache and Lachos, he contradicts himself! This contradictory statement of Damascius, has led, it is strange to notice, nearly all translators, even Profes' '
sor Jensen, to translate lines g-io of the
first
tablet of the
follows:
(When Apsu and Tiamat

"da wurden
[zuerst']
their waters in
[
Epic as one had joined

], 10,
together) 9
die Gotter gebildet
da ent-
Lachmu und Lachamu."* Having recognised the we have to separate line " line from a and Trans10 g by begin a new sentence "period late When .... then the gods were created. Lachmu and Lachstanden
contradiction in Damascius's statement,
!
' '
'
Zimmern, K. A.
K. A. T^.
T^. p. 490; Carus, Moyiist, XI. p. 406!.

34,
-See Creation-Story, pp.

"
64; Monist, XII.

(i.
p. 601.
p.
490
6e
tuv avribv
e.,
Tauthe and Apason)
a^XT/v jeveav npoeX-
d-dv,
*
Kaxvv
Kal
Aojov.
pp.
2, 9,
Jensen, K. B. VI'
10.
12
BEL,
amu came
into existence, etc."
By
this translation
we
are
left in
doubt with regard to the parents of
Lachmu and Lachamu, who
otherwise are mentioned quite frequently in the Babylonian CreaWhat else we learn about Lachmu and Lachamu may tion Epic.
be classified under the following heads
B.
:
LACHMU AND LACHAMU.
1.
They
They
are the parents of An-shar,
who
therefore
is
the son of
Lachmu and Lachamu.^

2.
togetlier with Anshar, a son of

3.
4.
Marduk becomes thus, Lachmu and Lachamu. ^ TiCimat appears as the enemy of Lachmu and Lachamu.^ Lachmu and Lachamu are creators, and those whom they
are the parents of Mardiik.
to
had created are

5.
be found
is
at the side of
Tiamat.*
''"La-cha-mi
one of the eleven helpers of and created by
Tiamat.^
Summing up
seems
a.
h.
c.
these
facts
between
at least the
we would have to distinguish following Lachmus and Lachamus
it
the parents of Anshar and Marduk, Nos. 1,2.
the enemies of Tiamat and creators, Nos.
3, 4.
and Lachami as one

This confusion
is
of the eleven helpers of

if
Tiamat.
increased,
i^^^Lach-ma
we
take into consideration two
lists
of
gods,^ where
and ^'"La-cha-ma form one pair
command which
,
" The Go, Gaga, present thyself to them," 12. " gave thee, make known unto them 13. "An-shar, your (i. e., L. and L.'s) son hath sent me." Conf. loc. cit., p. 16, 67; Carus, Monist, loc. cit p. 414, where it is recorded that Gaga did go to L. and L., and, when he appeared before them, said unto them: "An-shar ma-rti-ku-7iu u-ma- i-ir-an-ni,'' " i. e., "Anshar, See, however, below sub C. i. your son hath sent me
H<.B.VI'.p.i2,
I
l.iiff.
ir.
"
Anshar dispatches his mesCarus, loc. cit., p. 414. p. 14, 55 Gaga to inform L. and L. that Anu and Nugimmut had been sent out already by him (i. e., Anshar) against Tiamat but with no result. "Whereupon
;
^K. B. VI'.
senger
I
(i.
e.,
Anshar)
commanded Marduk,
the wise one
among
4,
the gods,
your son
3.
(to
go against Tiamat)."
^
K. B.
VP.
pp. 16, 65; 20, 124, 125; cf. p. 12,

p. 4, 4
and see below, C.
K. B. VI'.
'^K
below;
cf.
pp.
12,
17-1S
17, 76.
B. VI'. pp. 6, 17 (=Carus,
loc. cil., p. 411);

i,
18. 89.
/.
/.
"11. R. 54,
No.
3,
9,
and
III.
R. 69, No.
obv.
14, 15.
BEL,
I3
"^ and the "twenty-one who have An-na for their parent where they are identified with nÂ-nu-um and An-tiim. In a third list^ appears ^^^Lach-ma even as the ''ii"A-nu of the totality of
among
heaven and earth. "^
The same confusion

C.
is
met with
ANSHAR AND KISHAR.

Babylonian Creation Epic mentions
I.
The
of
first
tablet of the
after
Anshar and Kishar
whom?
1.
3.
Lachmu and Lachamu, as children of Tiamat and Apsu? or of Lachmu and Lachamu?^ Later
Anshar as the son of Lachmu and Lachamu.^
is
on, however, appears
Anshar
Xh^ father of^'"A-ni{u)ni.^
he had been informed
Anshar' sends out Anu and Nugimmut against Tiamat after of her rebellion by Ea.^ Anshar appears
here evidently as the chief opponent, chief enemy of Tiamat.^
having overcome Tiamat, put into prison her helpers, taken the tablets of fate from Qingu, had, by doing all this,
4.
Marduk,
after
"completely established Anshar's supremacy over the enemy. "^^
Marduk apparently
Tiamat."
is
here the chufnpion of Anshar, the
enemy
of
See below.
see below
!
\\
j^
^^^ j^jg
sha kish-shat AN-KI,

I
i^"
:
For
still
other occurrences of ''"Lachmu
see, besides the places
quoted by Jensen, Kosm.,

loc. cit.,
p. 275, also
Rev.
Lach[=.^ss^\)-mji, Craig, Shurpu, VIII. 19; ^'"La-ach-mu.

*
p. 30, 37:
Craig R. T. I. p. 8, ''"Lach-me Zimmern,

;
Carus, loc. cit., p. 410. p. 2, 12 According to this passage, are left in doubt as to the parents of Anshar and Kishar According to Damascius, however, (see K. A. T^. p. 490 elra av rpi-njv ck tuv avruv i.e., Tauthe
;
See K. B. VI'.
then,
we
and Apason,
Kicaap?/ koI Aaaupnv)
'
were Anshar and Kishar, the sons of Tiamat and
be true, then Damascius would contradict himself here again, for he Apsu. Moumis was the " only begotten " son of Tauthe expressly told us that Mummu
If this
and Apason ^K. B. YV. pp. 12, 13 (= Carus, loc. cit., p. 413) 16, 68 (=: Carus, loc. cit., See already above, sub B. i. Also these passages show quite clearly p. 414).
! ; ;
that Damascius's statement cannot be true.
K. B. Vr.p.
'
10, 1,8, 10, 12.

3,
"K. B. VP.p.
14,
53,54.
King, Tablet
II.
Cf above,
.
B
and
where Lachmu and Lachamu are opposed

;
to
Tiamat.
i^K. B.
Vr.
3
p. 28, 125
cf.
Carus,
3.
loc. cit., 418.
"See No.
B., No.
14
5.
BEL,

to
Anshar and Kishar are likewise
"twenty-one who have An-na

either
for their parent,"
be found among the and as such again

totality of
'"'"/^ --/
and An-tum, or =z'ittAn-num "of the
heaven and
6.
earth. "^
is
An-shar
the builder of ^-shar-ra
;2
according to the fourth
tablet of the
7.
Babylonian Creation Epic

is,
it is
Marduk who
builds
it.^
An-shar
as
we have seen
above, the
:
common
ideographic
writing of the chief-god of the
Assyrians
Ashshur.
CORROBORATIONS.
This confusion throws a striking light upon the literary character of the Babylonian Creation Epic.
peculiarities into account,
Taking the above-given

to distinguish at least the
its
we would have
following different sources
own
specific god,
:
who
at
source being represented by one time or another was the opponent
each
of
Tiamat
1.
Lachmu (and Lachamu)

Anshar
:
B.
3.
2.
3. 4.
C. 3,
:
4.
Marduk
the whole of the Creation Epic as

is
we have
it
now.
Ashshur, whose name
only the Assyrian equivalent of the
Sumerian Anshar.
From
same
I.
this
it
would
at least "essence," not in name = Lachmu* (and Lachamu), because both appear Anshar
in
if
:
also follow, that these four gods were the
is
II,
R. 54, No.
3,
III.
R. 69, No.
in
i,
obv.
8,
II.
R. 54, No.
4, 4.
f.
K. 3445
4-Rm.
396, published
Cuneiform
f.
Texts, XIII. 24
See also
Delitzsch, Weltschoffungsefos, No. 20, p. 51

*
After the lord
(i.
e.,
Marduk) had measured the form

it
(?)
;
of the ocean
e., like
He
erected
'
a great house" {csh-gal-la)Y\V& unto

viz.,
(i.
unto the
to
ocean), viz., -shar-ra,
'The great house,'

sha-rna-7nu
E-shar-ra, which he had built as a
(or
be
a)
He
*
caused ^^"A-num,
^^Êji-lil,
and ^^"Aa
p. 30,
to inhabit as their city."
K. B. VI'.
144-146 (Carus,
loc. cit., p. 419).
Just as Nin-Girsu, the son of Enlil, was identified with his father, of. among other arguments also the name 6-ninnfl-''''"*'"' Im-gig-ghu-bar-bar (ninnu = Enlil!),
:
and as the 'angel of the Lord" with the "Lord," so was Anshar, the son of L. and L. (B. i), with Lachmu, and '''*A-m(u)m, the son of Anshar, with Anshar
(C. 2.).
BEL,
a.
b.
c.

Tiamat
:
15
as the
enemy
of
C. 3, 4
B. 3
among
the "twenty-one
who have Anna
for their parent";

(/3)
are identified (a) either with 'i"A-fiu-um (and An-tuni), with ii"A-num "of the totality of heaven and earth."
:
or
II.
Anshar r= Marduk
a.
both are the sons

C.
I.
of
Lachmu
(and Lachamu)
B.
i;
B.
2.;
b.
r.
both are the builders of A-shar-ra
C.
6.
:
both are the enemies of Tiamat; Anshar C. 3. 4; Marduk the whole Creation Epic in its present literary form.
III.
Anshar
= Ashshur
C.
7.
Ashshur as creator was derived from Anshar, or better: "Ashshur the creator" can also be read "Anshar the crearole of
tor
"
The
Marduk
the creator derived his
power from
Enlil,
whom
he
displaced and whose
name and
attributes he received.
Above we
and
!
have seen, that even Anshar

with,
if
= Ashshur was
If
completely identified
and even
called, Enlil.
therefore Anshar be
= Enlil,
Anshar be
Enlil
is
also
= Lachmu,
then
Lachmu must
of)
be
::=
Enlil too
the
Lachmu
hence
if
are
"king" of "heaven and ^='i" A- num "of (the totality
earth," Anshar as well as
heaven and earth"
= Anshar = Lachmu, be correct, = ^'^"Anum "of Enlil = Anum (the totality of) heaven and earth,"
our identification, Enlil
then Enlil the "king of heaven and earth" musi he
i.
e.,
This result sheds a new and unexpected light upon the hitherto completely misunderstood^ three lists of gods, mentioned above.
For the sake

tance
I
completeness and on account of their impormay be permitted to give them here in transcription.
of
LIST
I.
II.
R. 54,
NO.
3.
This
list
arranges the "twenty-one
who have Anna
for their
parent," in
three lines,
These pairs are husband and wife. The first />atrs. which are separated from the rest, must contain only
names.
one out
of the twenty-one
its
This one name

it
is
explained ac-
cording to
different
meanings, which
may have when brought

reads
A.
:
into relation to the following ten pairs.

1
It
Jensen, A'osm., pp. 192
f.,
272
f.
Zimmern, K.
T^
p. 506.
l5
T
,
1
BEL,
THE CHRIST OF ANCIENT TIMES

^.V
.V.^(!)2.(!)2.[^]
2. 3.
AN,
i.
e.,^
An-tum* =^
irtsitim^ ["']
AN-KP
^^^
iiuA-nu ii[An-tum'\
11.
4. 5.
''"*'"
III.
An-shar-âP
An-shar^^
dingirfCi.shar- [ â/ ] '"
IV.
6.
'
The Roman numbers

gives for A-nu
indicate the "pairs."
The Arabic numbers
give the
lines of the inscription.
^Copy
*Sign
GUR
S^ 239
= ZI, but wrongly. = Brunnow, List, No.

!
7315.
:
*The
(=gods ^The common "sign

s
to avoid a possible misreading sign for god is wanting in order See also note to Anshargal of) Tian.
ildm
of separation," Briinnow, List, No. 7757.
Written KI [
Notice here that
AN
= KI
if
If K'I=îytsitJi to see in this
= Antttm = AN,
and
!
*'"A-mi-um be also
= Â\
:
then
we
have
AN = the first pair
8 According to II. R. 54, No. 4 (see below!) LB has the gloss fi-ra-ash, and with according to II. R. 57, obv. C. 1. 31, that of ii-ra-dsh, as such he is identical iiuNLN'-lB sha ud-da-zaLli. This latter passage shows that we should read in each
and every instance the god ''^''i'"-/i9 resp. dingirjSflN-LB ^''"'s^'-Urashx&%^. ''"a'"> Nin-urash. Zimmern, Babylonische Bussfsalmen, p. 50, thinks that urash be a Semitism, it being derived from ;-^s/z/<=r "entscheiden." Not from ereshu-^ " "entscheiden," however, but from crcshu=^ "to irrigate (!), Delitzsch, H. W. B. " to be derived." This holds true not urash has only of the ^'"Lr-resh=i p. 1406, erish in IV. R. 34, 516, and the ^^"Ir-ri-csh ur-sag in Reisner, LLymnen, pp. 86,
8
;
134, 25, 26, but also of the
"Eresh
"
in the
name
of the goddess Eresh-ki-gal,

"
against Jensen, K. B.
VP.
p. 388,
is
'''''S'''-iVi?i-Girsu
= ikkaruêf?gar/ Cf. also i^r= ikkaru = ia.rmer (C. S. p. 66, note). This also proves that ^ r ^ '^"'^'''Ni/i-LB (=7irash) which latter, originally d'ng'rjY/n-Gii'su
tor," as
Hence
'i'"s^''-N'i>i-LB{=
urash)
takes eresh here in the sense of "gewaltig " the irrigaalso called <^'"g'''Engar[=êres]iu)
who
such he
is
the god of the " iarmers"
is
'*'"'!''''?tga
masculine, was identified not only with vuife of <'is:i'-LB !

^
<ii"si''LB
but even with
'^'"sirNîn-IB, the
Shar^ CHL^^ kishshatu=^toia.\\\.y.

if it
before this name, because,
The sign for " god =?z is wanting had been written, one might read " di'igir-dingir
"
shar-gaV and
translate " the gods of the great totality In order to avoid such " a possible reading and translation, the sign for " god was omitted. Cf. also Antum and An-shar. The name signifies " the great upper totality." '" " The great lower totality" as such opposed to the upper one
"
:
" For this writing instead of means "the upper totality."
^^"S'''
An-shar, see sub An-shar-gal.
The name
12
The lower
totality."
BEL,
V.
VI.
7.
8.
17
<i'sirEn-shar^
<''"?''
Du-ur It
dingir I
VII.
9.
î^s^^ Lach-ma^
a-cha-m [a]
''
VIII. 10. dingir ^.ku.yf>

IX.
II. 12.
'î'^sir
<iisirGd-rYaX'
dingirgg.l{_lîY'
.
A-la-la
X.
''''?2''ditto(
-'-.'a-;,.-
)-'"'"''
rf,-!>ditto(
= Be-li-li)-alan
XI.
13.
14.
<i"'Si^ En-urzi-iiI'la
<^'"SirNin-uru-ul-la^
^/ en d?n-
a-a An-fia-geC^^^
Either Mr. Shar
= totality)
or "lord of the totality."

in
1.
Mrs. Shar, or mistress of the totality. These two names as well as those 13 show, that these //;-s are husband and wife
2
!
^ Both these names have to be translated by "Eternal (one)"=Hebr. and are as such Semitic names. Cf. also 1. 13. *
^1'^,
Sign lach = L
UCH,
'^^"sir Lach-7mi p. 13, also
so generally. For other writings, see besides note 3 above B. VI'. pp. 2, 10 [12, 4]; 16, 68; 'i'"s:''-Lach-cha, K.
,
B. VI'. p. 20, 125, and A.axoQ.
Âlso written
'^'"s^''
La-cha-mit K. B. VI'. pp.

,
La-cha-me
loc cit., p. 16, 68,

.
2, 10; [12, 4]; 20, 125. (In loc. ciL, p. 18, 89 appears this name
dingir
among
What these names mean, is not yet apparthe eleven helpers of Tiamat); Aa,\-7/. ent, but cf. at the present the note of Houtsma, Zeitschrift fiir aUtestamentliche
WissenscJiaft, 1902, p. 329
^
ff.
,
on
C"?., Cln^_
is
and
'*î?~"?^.
'^'"si'-
"
The god
of E-kur."
E-kur
the temple of
En-lil in Nippur.
Hence
dingirE-kur = '^"^S^^ En-lil !

TdingirCd-ra ioT Gor-}-a= Gdl-la=: AssyTiSin Mualh'dtii =" the one who brings For ^<f=â/ see Jensen, Z. A. I. 192; Strassmaier, 6j'//. 154. This pair is out in the list III. R. 69, No. i, obv., where instead of it the pair A JV-\-J^/ is
forth."
left
added.
*For
this reading see Jensen,

is
'
Kosm.,
"
272,
2.
She appears as the

' '
sister of
Tammuz, who
the paramour (Buhle) {a-chi e-du) as well as " of her youth [cha-mer tsi-ich-ru-\ti-sha\): K. B. VI'. p. 90, 51, 55, 47 Jensen, = Btdala the queen of PAloc. cit., p. 404, thinks it not impossible that Bch'li he " AN, mentioned in II. R. 60, 270 and 266. PA-AN\:Le. takes to be a name for the
'
her only brother
netherworld." An identification of Bclili with the Elamitic divinity Belala or Bilala he does not venture to maintain.
"
" Lord resp. Mistress of the eternal city."
Cf.
1.
8.
'"III.
R. 69, No.
f.
I,
obv. 22 has
21
e7i
dm-a-a A7i-na-ge-7ie.
A77i-a-a
is
trans-
lated in IV. R. 25
by a-bi 71771-7711 dingir En dTH-a-a <ii^si^ En-lil-lal-ge ghe-fad 25. zi 7iisli be-el a-bi Jt77i-77it sha i'"EN-L/L lu-jt ia-77ia-a-ta. 26.
:
27.
zi dingir j\/'ifi d77i-a-a dingir Yifi.m.ial-ge gJic-fad

7iish be-el-tia-bi U77i-77ii
28.
sha
ii"d.\iio{
NIN-LIL)
lu-u ta-7na-a-ta,
i. e., "by Bel resp. Belit the d77i-a-a of Enlil resp. Ninlil mayest thou swear." This shows that dm-a-a may be applied to a male or a female god. Ar7i-a-a lit. the Assyrian translates it by "father-mother" irz.ri?\2.\.eA'\%="
mother-father,"
l8
BEL,

is
Similar to the preceding

LIST
II.
III.
R.
6g, NO.
I,
OBV.,
where the names

tion of the
list
of the single pairs are
second
arranged with the excepnot side by side, but one below the other. This
reads
I
BEL,
X.
18.
'i'"ei'-A\iio{
{

ditto
ditto
ditto
19
19. dinsi^diiio
= A-la-laY-alan = Be-li-li)-alan
XI. 20.
21.
'ii'^sir
En-uru-ul-la
'^'"s^^'-N'in-uru-ul-la
ditto
22. 21
(\)
en dm-a-a
I
A7i-tia-ge-ne
R. 54,
LIST
III.
II.
NO.
4,
gives us the
1.
[
names
of the
"husbands"
]
only.
It
reads
AN
iiuA-nu-um
''"ditto
(
2.
= A-nu-?im) = A-7iu-zim)
s/ia
ish-shim ik-
ri-bi^
3.
[
A\7i-sha7--g-al
'''"ditto
sJia kj'sJi-shat
AN-KT^
4.
\Â\n-shar
i'"A-7iu {chi.bif ditto
= 5/!a
kish-shat
AN-KI)
5.
Y'"\f:'''En-shar
d"'si''Du-uyii
<'i"gi^
ilu
ditto
6.
7.
ilu ilu
ilu
ditto ditto ditto

[ditto
Lach-ma
8.
^'"srirE-knr
<î^'A-i.a-i.^
'^'"^^'diiiio
(
g.
ilu ilu
ilu
10.
= A-la-la)-alan
ditto
11. <ii"s^''E7i-uru-ul-la
ditto
CONTRADICTIONS RECONCILED.
Looking over these three
*
lists
we
will
have
to
admit that the
husbands" as well as the "wives''' are the same "among ihemselves," for they are identified either with Amwi resp. Antuni or
with
Anum "of
the totality of heavefi
and
earth.'''
If
we succeed
in
it
identifying one husband resp. wife correctly with all.
we
ipso facto did
A
'
good starting-point
is,
no doubt,
dinsir_^.kur,
i.
e.,
"the god
or else the "ditto"

2
This writing shows that we have here also an arrangement according to âirs in lines 18 and 19 would have to be referred to line 17 an hypothesis which is forbidden by the first list! Cf. List I., lines 11 and 12.
ii-ra-ash
is
the gloss to IB, giving prayers."

"
its
pronunciation.
See
p. 18, p.
note
2.
i.
Î. e.,
^
"Anu who hears
I. e.
Anu
of the totality
See also Jensen, Kosm., of heaven and earth.
194 and note
5 chi-bi="\s broken, damaged has been made, was unreadable here
shows that the the sign "

utti
original
"
from which this copy probably having been broken
away.
20
of
BEL,

the temple of Enlil hence "the god of E-kur" And if dingir^^.krr be dingir Enlil, then his wife
6-kur." 6-kur
is
can be only Enlil. dingirQd-ra must be
dingir Ninlil.
We
are justified in saying

for their parent'" are
The
''twenty-one
who have Anna
nothing
''the more nor less than twenty-one different names (!) of god LIL ^ the son of AN or "heavenly ocean" of king of heaven and earth;' god LIL considered either
a.
as a whole
earth
h.
"
= a + an or an + ki=Ânum + Antum.
male or female,
i.
= AN'^ = LIL = rpn (firmament) = "heaven and

e., of
or as consisting of a
husba?id
and
wife
+ Nin-\i\ = En-sh^r + Nin-shîX = ^-shar-gal + iV/-shar-gal = ^-uru-ul-la + iW-uru-ul-la = Anuni +

:
En-\W
Antum.^
c.
or as "brother and sister"
(i.
e.,
achu -^ achatu)
En-///
Nin-///=
En-.f//r
V^'xxi-shar
= 'En-shar-gal +
(i.
'R'ln-shar-gai
= 'En-uru-ul-la + '^'m-uru-ul-la.*
d.
or as
"opposed
to
each other"
e.,
as achu
and achitu): 5
AN-\-
KI= ^-shar + X/-shar =^-shar-gal + A'/-shar-gal.

(!)
Although we have only twenty-one
names, yet we are sup-
of the lists, eleven (!) posed to have, according to the arrangement This difficulty would require a few words of explanation. pairs.
Âîs the
explained by
first
name, but also the

^
first
/a;>, for
AN
is
not only
Anum
i.
and Antum, but also by an

irtsitim or earth.
^
= Anum and an=^

wife,
Antum
= KI,
e.,=
If
Antum, the
be the
the
"earth," then Anutn, the husband, must be the heaven.

'C. S.
'
Hence
p. 19, 4;
I
Monist, XIII.
p. 586.
See below
From
this
it
follows that
Ul=sha} sha7-gal^lru-ul-la = {kanm-\-^.'a^^m
sha kish-shat) AN-KI, i. e., "the totality of heaven and earth" Hence the shar = kishshatu = tot3Aity in Enlil's and Anshar's temple fe-shar is = the totality of heaven a?id earth and the cosmic E-shar must he = heaz'e?i a?2d earth ! *Does our modern custom of the wife's taking the "name" of her husband go
back
to this oldest of historic times,

?
flesh oi her husband

vestigation
?
when the Has anyone made

XII. p, 601.
wife
was the
sister
thus also of one
this point the subject of a special in-
^C.
'
S. p.
Z6,
= Monist,
list
!
See second
See
first list.
BEL,

it is
21
a pair, con-
name
AN
reveals to us the remarkable fact that

:
sisting out of husband and wife
Anum + Antum,
an an
that the
sister
:
husband and wife are
also brother
and
+ an, + ki
and that the husband
= heaven + earth the

find here a
opposed to the wife husband being "above" and the wife being "below."
is
:
Thus we
that '^heaven
welcome corroboration
of our statement^
and earth'' were considered to be one. This one cosmic quantity was called not only LIL, but also AN. AN when translated into Semitic-Babylonian becomes =: shame. Shame, therefore,
must stand for ''heaven and earth'' too
are the Sumerian as well as Semitic-Babylonian and
minus technicus for "-cosmos"
hence shame must

p. 3
:
"Heaven and earth" Hebrew terho.
= cosmos
Now
we understand Hesychius's remarkable statement

understood, by Jensen in his Kosm.,
Ba/BvXwvios,
i.
quoted, but mis%a.vi{) 6 koct/aos
"âvt]
(read
e.,
"shame
is
the Babylonian cosmos," and Hesyovpavb<i kol Zcvs koI Iloo-etSwvos

uto's,
chius's gloss to BrjXos

i.
(= Marduk):
Enlil !) is not only the ovpav6<; e., Bel or Marduk (originally (= shame AN an ki heaven -|- earth), but also (our) Zeus,
and a son
(originally
is
i.
of (our) Poseidon, the terrestrial
ocean
= EN-KI or Ea
Antum
the per-
AN, the heavenly ocean I).^ The Sumerian AN, thus, indeed a word for cosmos and stands as such for the first "pair,"
,
e.
either for an
-f-
an, or for an
-^-
ki
= Anum
-|-
sonifications of
"heaven and
earth. "^
-vê
In Craig, Religious Texts,^

called Dur-an-ki^
learn of
is
a name which
translated by
"a house in Nippur" "band of heaven
^C. S. p. 52; Mo7iist, XII. p. 619.

-All this against Jensen, Kosjn.,
^
*
p. 391.
Against Jensen, Kosm,.,

Vol.
I.
p. 3.
p. 19,
1.
esh En-Iil-ki Dur-an-ki.
This Dur-an-ki
ha.s
now been
discovered by Hilprecht as one of the names
See Hilprecht, Excavations in Bible lands, p. 462; of the zigurrat of Nippur. "A fourth name (viz., of the zigurrat of Nippur), to state this distinctly here, occurs in another unpublished text cavations at Nuffar."
belonging to the results of our latest ex-
22
BEL,
earth. "1
1.

to Zeitschrift fiir Assyriologie, Vol. X., p.
is
and
294,
According
[Dur-an]-ki
I,
this
called
"the band
of
heaven and earth,
the
band
of the
world" (^mar-kas shame-e u

in
irtsitim-tim ri-kis kib-ra-
a-tt),
lil
which was situated
himself has
made
is
(1.
Nippur (En-lil-ki, 1. 3) and which EnAbove ^ we have seen that ^-c/iar4.).
sag(^-gar)-kur-kur-ra
"
mountain house, But the god oi ^-kur, th^ '^"'sir^.kur, is one of the "twenty-one who have Anna for their parent," hence the "god of 6-kur" must also be the "god of the band of heaven and earth."
= A-shar-ra but also Â-kur "the hence also this latter must be = "band of heaven
not ox\\y
and earth."
The god
band
46, 8
;
of
6kur being
Enlil, Enlil
of
heaven and earth," as

10.
becomes thus the "god of the which he appears in K B. VP. pp.

,
48,
^ and as Furthermore, just as the "band of the sill" is sill, " is the "band of so heaven the "firmament of heaven is heaven,^
^z-/&/
^ = "heaven and earth "^ hence Z^C/"^ = and earth" = firmament of heaven and earth = heaven and
god
of Dur-an-ki, Enlil, is therefore again the god of " " or of the "firmament of heaven and earth
!
jj^pi,
and dur-
earth.
The
"heaven and
earth
Above we saw
the dingirjyur-an,^
that
who
AN = heaven and earth = cosmos, hence said to be = ^^^ (= Bel = Enlil

is
is
!),
is
not only a corroboration that our conclusions be correct, but this
name
the
also shows, that <ii^sirDur-an
is
not an abbreviation of
^'"sirDur-an
is
dingir
Dur-an-ki,"^ but a correct and justified writing.
means
"god
of the
i.
band
e.,
of the shame''
lonian cosmos,''
heaven and earth
= which = an + ki
'%avrf,
!
the '^Baby-
COROLLARIES OF THE SOLUTION.

These considerations put us into a position
following peculiarities
:
to explain also the
Rikis
shame u
itsirtim,
from rakasii
to bind.
Du>- = ri-ki-js, A. S K. T.
p. 71, col. I, 22.

''
P.
8.
^K. 8665, Meissner, Suffl., * n^r.tn y^pi = n^^t, Gen.

*II. R. 54, 4a.
"
p. 14,
i.
hinten
rikis siffi=siffi.
5
8.
Dur-an-Mân-M.
p. 463, 2, thinks.
As Hilprecht, Excavations,
BEL,
a.

identified with
23
The god IM, whom we

ghu bar-bar
another
is
Nin-Girsu or Im-gig-
called
"//;<?
case of Nin-Girsu
the son
son ^/ y^;;a,"
of Enlil.
Mnstead
of
as in
Anna being here only

of
name
for Enlil, the for
must stand here likewise

b.
heaven and earth," "king "cosmos. "^
Very often we read
of the "hosts of A-7iim''^ as well as of the
"warriors of A-num, i. c, [sicf) Da-gan.''* That Anum be here Enlil is apparent from the follow-
ing reasons
a.
The
tsa-ab resp. qi-its-ri Aiiim
was
rightly recognised^ to
correspond to the Hebrew veh

!
n'NDi* "in"
hence Anim :^ Jah-
^.
According to Gen. ii. i, the "hosts" belong to "the heaven and the earth "^ hence the "hosts of Jahveh" cosmos. are those of "heaven and earth," i. e. Jahveh
y.
"Heaven and earth"

well as in
or the
cosmos are
in
Hebrew
as
Babylonian the respective domains
of Enlil or
Jahveh.
The former has
therefore the
title
heaven and earth, "^ and the latter "god Enlil. cosmos earth "^ hence Jahveh
of
"king of heaven and
is
8.
one of the "twenty-one who have Anna for their parent" and corresponds not only to the Sumerian
an -^ an or an
to the
-\-
Anum
ki,
but also to
i.
AN,
e.,
i.
e.,
is
the
Sau?;,
and
AN
in
dUigirDur-AN,
he
the personified
is
cosmos, as such also called d^^s^^^-kur
who
the Enlil.
Hence Anim
'
= Enlil.
But
if
Anim be here = Enlil, then
Reisner,
Hymnen,
p. 120, 10, 15.
See also the different genealogies of Ninib in my forthcoming article on = Enlil = lord of heaven Jahveh, and also the genealogies of Nusku, the son of Ann Ea = ocean and with with = = identified were who E-kur earth and Dur-an-ki, again
2
Sin.
^Seee.
g.
K. B.
VP.
pp. 122. 4; 134, 31

,
*Sargon, Broncc-Inscript
5
14
passim: qi-its-ri sha n-'A-nim. tsa-ab ''"A-num u (Far. it) ii'^Da-gan.

ct
Jensen, K. B. VI'. 431.
^lugal an-ki.
8
y-iNm
c*?:ii\-i
^ro^ mn".
24
BEL,
the hosts can be only the childreti resp. grandchildren of
ZU or the moon, Nin-Girsu or the thundering dark cloud, UD or the sun, Innanna or the morningEnlil,
i.
e.,
resp. evening-star, etc.
These children are gods and

to
stars
:
even
VR.
[ ]
Nin-Girsu r=
Adad was considered
be a star
= ^^^^Sha-gt-mu2irid'K.'26y. = a name = î"Adad. namashshu nu-mush-da Shdgimu

46, i^/âbz=tnulnu-mush-da
is
of
Adad and
signifies
"the one that roars or thunders."

p. 140.
See also Jensen, Kosm.,
Hence
the D*nbx
"^^D
men-
tioned together with Jahveh in Psalm xxix. i ff. can be the children of Enlil, as such also gods and stars only
,
diVid
the powers of nature
for even
\s
!
according to
jj^pT
Hebrew
14; C.
conception the stars belong to the

S- P- 53)
>
(Gen.
i.
which
i^^pT
again
= Dur-an-ki,
niND!* mn*'
the habita-
tion of dingir)ur-an OX Enlil
The
corresponds,
therefore, exactly to the title of Enlil
"king of the gods"
{lugal dmgir-ri-ne') or to the tsa-ab resp. qi-its-ri Anim.

c.
Above,
= Ashshur said to have been the "creator of An-na"^ an expression which above, where Anshar = signifies the same as that on
p.
6,
we heard
that
Anshar
is
p. 7,
Ashshur appears as the "builder of the heaven of Anim." ^ Anu is in our three lists a name for "the god of 6-kur,"
i.
e.,
for Enlil.
AN
or
Assyr shame hence "the builder of AN-NA" can mean only the "builder or creator of the cosmos,'' as such it is
parallel to the "builder of the sa-mt
of '''"y^-m
{i.
AN-NA, we
saw, means
2avi7
e., Saui;
= Enlil.
= cosmos)
not the abode of
The "heaven(s) of Anu" therefore are god AN, the heavenly ocean, but are in
each and every case the cosmos, "heaven and earth" the abode of Enlil, or more especially, the "firmament of
heaven" or "heaven" as opposed

great gods that inhabit the
to the
"firmament
of the
earth" or "earth," the specific domain of Ninlil.
"The
shame
of
Anim "are
therefore
the moon, sun, the stars, and the powers of nature

ba-nn-u slm-jit
(=Adad),
AN-IN\A.
fa-ti-iq
sa-mi i'"A-nim.
BEL,
etc.

find in this phrase the idea
25
Hence we cannot
the
as Jereit
mias, Vorstellungen vorn Leben nach dem Tode, p. 60, wants
that
"Wohnsitz der Gotter

geteilt ist."
in verschiedene
abge-
d.
See also Jensen, Kosm., p. 11. In the sentence "the daughter of Anu (= Ishtar) went to
grenzte
Himmel
Bel her father," above
p. i,
note
2,
Anu and Bel
signify the
same god.
Ishtar is the daughter of Bel because she is the such called Baii) of Nin Girsu. But Nin-Girsu wife (as being the son of Enlil or Bel, his wife had to become also a
daughter of Bel husband.

e.
because a wife
"heaven and
is
always the
sister of
her
As already
later
said, the
earth," originally one, were

:
on differentiated and considered as husband and wife

,
Enlil
+ Ninlil = Enshar + Ninshar, etc. the wife being not
"opposed "to her brother or husband. Thus it happed that there corresponds to the Enthe husband, an An-shar, and to the Ninshar, the wife, shar,
only the sister but also
a Ki-shar, in other
words
the husband was considered to
be "above"
= an,
and the wife to be "below" r=ki.

the husband of the "earth."
the
The
This
"heaven" becomes thus
"heaven and earth" had two sons:
"moon (ZU) and

nature was the
the "thundering, lightning, dark cloud" (Nin-Girsu or Imgig-ghu-bar-bar),
who by means
of
his
"mighty hero
had
for
prime his son the sun (UD).
or
minister" of his father.
The "moon"
Ti-
Exactly the same genealogy
we
tan,
find again in Orac. Sib., III.
no
ff.,
where Kronos,
and Japetos are called the sons of Ouranos (= heaven) and Gaia (the earth). Now, there cannot be any doubt that
moon, who had become at the time was imported from the Babylonians, genealogy the "sun."^ This change took place at a time when the
Kronos was
originally the
when
this
people began to reckon according to "sun-years." We the sun would like, therefore, to identify Kronos with
UD
16,
'An analogy
sun
is
of this
we
find also in the
Old Testament, Gen.
i.
likewise put before the
moon and
called
" the greater light."
where the See C. S.,
p. 65.
26
HEL,
(originally the
hero,''
moon), Titan with Nin-Girsu, ''the mighty the sun).i a.v\dL Japetos with the noon (originally
These
identifications explain also correctly the hitherto mis-
understood statement of Berosus,^ according to which Kronos^d^rns Chisouthros {= Ui-napishtim), while according to the Babylonian
flood-story
fied
it is
Ea.
;
On
Kronos with Ea
account of this peculiarity Jensen ^ identiMarduk is Poseidon. but wrongly Ea is

!
in the theological
is
system the son the AMAR-UD, i. e., the son
of of
Ea
or Poseidon.
But Marduk
to his
UD according
If
name
and
UD
is
= Kronos,
hence Markuk, the
AMAR-UD, may
quite
correctly be called the

of
"son
of
Kronos."
Kronos was the father
Marduk, the chief-god of the Babylonians, then AhiJramazda Hence the gloss to had to have likewise Kronos for his father
!
Belos
in the
Arm. Vers,
of
Euseb. Chron.,
loc. cit., p.
19: Kpovov,
quem patrem nuncupant Aramazdi.'^ Returning once more to our three

guish between
a.
lists
we
will
have to
distin-
AN =
"the
"heavenly ocean," who

lord,
is
called in two of our lists

is
the parent AN-NA," and
as such
those twenty-one gods
or better of
AN
\\\^ fatlicr of
one god under twenty-
one different names.
In Assyrian this
god
is
called
Anum,
and
and
is
a brother of Ea.
Anu and Ea
of dingirQUR^
it
again are sons of the
"mother
terrestrial
b.
that brought forth
and KI
= "heavenly
ocean,"
i.
e.,
AN = cosmos.
an
As such
stands either for an

(i.
= Anum
-|-
= Antum
or for an
= Anum + ki
e.,
earth)= Antum.
" 1 This against Zimmern, K A. T^. p. 351, who thinks that they are genau entsprechend der babylonischen Trias Anu-Bel-Ea als Sohnen des Paares AnsharKishar.
"^
Liber cliron.,
edit.
Schoene,
"^
p.
19-20.
Kosm
p. 391.
to
'This statement is very important. It shows that Ahuramazda was considered be the same as Marduk had therefore to have the same father. Ahriman and
Ahuramazda is Marduk differentiated into the Marduk of the winter = darkness, and the Marduk of the summer = light. The Marduk of the winter is = Nebo, and the Marduk of the summer = AMAR-UD. Cf. the important passage Isaiah xlv. 7: " I am the .1 form the light, and create darkness." lord. Here the prophet exBoth have 07ie pressly denies that light and darkness have two different sources.
. .
god for their author,
a very correct Babylonian idea.
BEL,

is
27
Anum^
resp.
Ant urn
here only another name for Enlil resp.

!
Ninlil, the king resp. queen of "heaven and earth" is the toMt] or Kocr/Aos BaûAwvtos of
This
AN
Hesychius.^
This name Anum was even applied to the moon-god, Sin See IV. R. 9, 6rt, and K. 155, quoted by Jensen, Kosm., p. 191, note i. This is not We strange. know that in Ur as well as in Harran the god Sin was considered to be the highest god, hence if he were he had io receive all the attributes names, etc., of Enlil. Yes. even Nin-Girsu the "mighty hero " of Enlil became Sin's messenger and this under the name of Nusku resp. Nergal, see above, page 3, note 5.
'
!
AN-NA"
Here belongs beside the '^"gi'-Dur-an, and the expressions "the shame of Anim," mentioned above, also
\s
"the creator
See
of
a. dinsirSi=.dinsirE7i-lil: V. R. 44, 35, because Si
= sham{l = âvr,\
p. 24.)
etc.,
II.
R. 50, 25c,
^.
cf. II.
R.
39, 47
I.
;
f.
(Against Jensen, Kosm.,

;
dingirBE = dinsirEn-Ul:
R.
15, 51
V. R.
4,
for
BE
is
again =
shamtl
c,
II.
R.
7,
26a
V. R. 39,
45(5'.
dinsirjsfAB.
sign NAB is expressed by two aw's, one put above the has according to Delitzsch, Assyrische Lesestiicke, No. 90, the meaning shamd. This NAB is again (because = an -|- an = heaven earth) = Cosmos. 'Y\\edinstrMAB is not only identified with dingir En-Ul \\i V. R. like the " twenty-one who have AN-NA for their 44, 46(r. but he is called
The
other.
NAB
parent"
I
the
(
diiniii
sag AN-NA,
ocean)
:
AN-NA = heavenly
;
88,
7.
And when
i. e., the first-born or principal son of Reisner, Ilymneii, pp. 140, 194; 135, col. IV. this dinsir]S[AB is called in II. R. 54, loa, b, the "Bel
of the
shamn," he does not, as Jensen, Kosmologie, p. 25, cf. K. B. VI'. p. 347 wants, stand for "den Punkt am Himmel, wo die verschiedenen Tei:
lungslinien zusammenlaufen," but for the Bel of the Saw/! [NAB is also = Tiamat 83-1-18, 1332 obv. II. 22, published in Proceedings of the Society " of Biblical Arch., Dec, 1888, plate V. But Tiamat is = '^'^"-C7W?, the mother of and KI." again is not ovi\y = afs{l, "ocean," but also,
AN
GUR
pronounced zikum, = shamtl. Hence NAB signifies Tiamat as the mother of the afstl or ocean considered as a cosmos or sJiamfl or -\- KI, i. e., of the ocean as consisting of an upper and of a lower one !]
if
AN
d. Possibly
even
" the god of the I,av!/, i. e cosmos E-shar would accordingly become not so much " the house of the totality { = kislishatu)" as " the iL'orldSee also above, p. 14, where it is said of Marduk that he had build house.
translated
, !
when pronounced "du,"
AN-SHAR, who might be read also dingirSHAR. SHAR, is also = s/iam/7; hence '^'''^'''S/iAR = du) might be
(
E-shar-ra as
(or
to be) a sJia-ma-mti,
it
i.
e, a law/ or cosmos
This sha-
the habitation of Anu, Bel ( = Enlil), and Ea, m,ust include the tzuo oceans the heavenly and the terrestrial also. This
ma-mu
here, because
is
even adopted by the Priestcode. P.'s expression for "cosmos" peculiarity is generally =" heaven and earth": Gen. i. i, ii. i, Ex. xxxi. 17; but also The fi-shar-ra, "heaven and earth and the D*'," i. e,, ocean Ex. xx. 11 the world-house, is thus made = heaven and earth and ocean a, no doubt,
is
:
!
late conception, thus
showing a tendency towards henotheism,
resp.
mono-
theism.
2(S
BEL,
c.

I
AN
^\XhQXz=shamtl,
former,
i.
e.,
"heaven"
or
= KI.,
That
i.e.,
"earth."
The
when
personified
may
also be called
Anuni or
Enlil,
and the
latter
Antuni or Ninlil.
KI^ earth was

p.
called
Antum
follows also from different other passages in

e.
the cuneiform literature, as,
g.,
Reisner, Hymne?i,
is
133,
No.
III. (sic!),
11.
10-13,^ where Antum
expressed in the
/r/j-//
Sumerian
line
by KI, the ideograph

this
for
= earth.
^ Again on another place
AN-NA
is
directly translated
irtsitim or
by sharne or "heaven," and the KI (or Kl-a) directly by "earth" thus proving beyond a shadow of doubt
dingir A-nun-na
AN-NA
a-ri-a-ne
ri-chu-u
a-ri-a-ne
''"ditto slia ri-chu-ut '^"A-7ii7n

dingir A-nun-7ia
AY (sic
!)
''"ditto
sha ri-chu-ut
Antum
ri-chu-u.
Instead of
19,
KI we have
13.
20; 78,
12,
the correcter writing YA-a in Reisner, loc. cit., pp. 132, Cf. also IV. R. 21, No. 2, rev. i. For richfifi see Jensen,
K. B.
vr.
p. 365, 6.
dingir A.-fi-uji.fici,
AN-NA
ii"A-7iun-na-ki
mu-ush V-bi sha shame^ V shu-shi

sha
irtsitim'^"^ 7ii-e-ir-sJiu.
dingirA-nun-na
Kl-a mu-tish X-bi

Reisner, Hy77i7ie7i, p. 139, 155-T58.
^^"A-7iun-7ia-ki
See also Reisner,

the 300
(
loc. cit., pp. 92, 24,
25
135, col. III. 30. to the
With regard
600
(i
to
=5
soss
!)
'Anunna
of heaven,"
and with regard
wcV) "A-
nunna
of the earth," see
Zimmern, K. A.
The passages cited in this and the Anunna of heaven, e.,

i.
T^. p. 453; Jensen, K. B. VI^ p. 587. have here the preceding note are important, (i) the Igigi and the Anunna of the ea7-th, i. e., the
We
Anunnaki, as they are generally called in the Assyrian inscriptions. Both classes are said to be the richut, i. e., lit. "the pouring out "=se<'^ or 50W5 of Anu and have seen (C. S. p. 49) that the king of the storm-flood is Enlil, Antum. (2) while the storm-flood itself is Nin-Girsu or Imgigghubarbar, the so7i of Enlil.
We
Hence, when we read, that either Bel,

of
all
i.
e.,
the old Enlil, be the "lord, the
king
(Tiglat-Pileser I. =K. B. I. p. 14, col. I. 3), or that Anu be "the ki7ig of the Igigi and the Anunnaki" (Shalmanassar II., Obelisk K. B^ p. 128, " be termed " the king of the Igigi (Adad-nirari 1. 2), or that Ashshur { = Anshar)
Anunnaki"
III
i.
=K.
e.,
that these
B'. p. 188, No. 2, 11. 2, 3), we must understand these statements as above, kings of the Igigi and the Anunnaki are at the same time their
See here also above, p. 7, where if so, then Enlil is = Anu = Anshar. " who begot {shApik^rachil !) the Igigi and expressly said that Anshar is he the Anunnaki" Where the moon-god Sin was considered to be the highest god,
fathers, and
it
is
of course, natural to find that these very same Igigi and Anunnaki should be assigned to his court, as is done in the celebrated hymn to Sin IV. R. 9.
it is,
:
BEL,

is
2Q
is
that
AN
and Anttim KI thus means indeed either heaven or (!) earth.^
Anum = AN
= heaven
= earth.
SUMMARY OF RESULTS.
If
we would sum up our

:
results so far obtained they
would be
the following
Out
of the primeval ocean,
GUR,
came
tween
is
born
i.
"world,"
mummu e., an AN
or Moiimis,
Apsu and Tiamat, the Sumerian which was only a voijtos koct/xos
and a KI
in mind,
but not in
fact.
It
be-
a world in fact,
when
AN
begot LIL,
who
took his place be-
and KI, thus not only separating the AN from the KI, but forming with them the first triad. This LIL, the son of AN, in the lists above mentioned under appears twenty-one different
AN
names among which are also to be found Anshar and Lachmu. These names are arranged in pairs of husband and wife the hus-
'
nifications
ler's
That one and the same ideograph should have two diametrically opposed sigis not by any means uncommon it is simply a corroboration of Winck-
Jedes Ding schlagt schliesslich in sein Gegentheil um, wie es der Kreislauf der Natur vorschreibt und bedingt Wir haben die unzertrennlichen und
:
:
maxim
"
doch getrennten Dioskuren, Mond und Sonne = Tag und Nacht = Licht und Finster" niss = Winter und Sommer, die beiden Sonnen- und Naturhalften (M. V. A. G., " igoi, IV., Part I., p. 15, note i), and I may add the "two halves of the world heaven and earth. Among the different ideographs that may stand either for " 'heaven or for "earth," I mention besides AN only the two following
: :
a.
IM=heavcn,
12241,
cf.
List, No. No. 8502, is 26-/>, by shamil, which latter can mean here only = cosmos = heaven -(-earth. Hence the di^siÎM A^ IM in III. R. 67, 45^; III. R. 67, 42^, cannot signify orig" heaven and inally the god Adad (or Rammdn) but Enlil or Bel, the god of earth." Cf. here also "the gods who are above {cli) the IM and below
;
Sc. 1%^
,=earth, ibidem.
double IM, Briinnow, translated in IL R. 50, 28c II. R. 48,
(Pinches, P. S. B. A., 1882, p. 164, lo-ii), i. e., beyond (shapal) the IM the firmament or "heaven and earth," which in the passage cited, p. 163, 1. 10, is called the C7iar-sag-kalam-ma = vi\own\.-a!\n of the world
!
"
b.
456; U, also read buru,=irisitu V. R. V. R. 36, 5a. This ideo36, ^6b and 1/ is the ideograph for dingirEn-lil " and just graph therefore signifies Enlil as the god of heaven and earth
U=sham(i "heaven"
V. R.
36,
'
'
as in later times Enlil
became an ideographic writing

for bel.
for bcl or lord, so

37, i,d.
" the or k-\>ViXW = shamA rugittum far away heaven," and 1. 5: buru = shamil sha^Mtum "the low(er) heaven," which latter does not speak so much in favor of the "different" heavens, as it proves that the "lower
was used as an ideograph
Conf. here also V. R.
c,f: buru
heaven
"
be the eartii
30
BEL,
band being considered the upper and the wife the lower part. The upper part is the heaven and the lower part the earth. This gives us the most important fact of our whole investigation, which is
:
heaven and earth are husband and
wife, as such called
Anum
and
Antum who
Enlil
is
again are only two other

is
names
as
for Enlil
and Ninlil
the heaven and Ninlil

wife, but
the earth
band and
Ninlil
is
when considered
when considered as hus"one flesh" Enlil resp.
the
"king
^
resp.
"heaven and earth" or "cosmos, " hence ma}' be called "^ queen of heaven and earth.
Anu
2.
Therefore
note
is
called also
"
(the one) of the totality of
heaven and earth."
See
p. i8,
II.
THE ESSENTIAL DOCTRINE OF BABYLONIAN RELIGION.

THE BELIEF
IN RESURRECTION.
definite reason that
TT
-*-
was not without some very
we had
who
to linger
so very long over this preliminary investigation, for here

"
we
are in direct opposition to all other Assyriologists,
either take
Enlil to be the
"god
is
of the earth
or the
"god
of the air."
Our
result
of the highest
importance, not only for a right
understanding of the Babylonian religion as such, but also for the In the latter it religion both of the Old and the New Testament.
is
especially the doctrine of the Resurrection which from our investi-
gation receives a
new and welcome

is
light.
The
doctrine of the Resurrection, because so closely connected

the central doctrine of the Chrisis
with the personality of Christ,

tian religion.
built.
It
it
is
the ////^r
upon which the Christian Church

falls.
is
With
Christianity stands and
"If Christ be not raised, then

faith also
is
Says our preaching vain, our

:
St.
Paul
vain"
:
(i Cor. xv. 14.)
And
It
again, v. 17
"If Christ hath not been raised, your faith is vain." what is, however, here of special interest to notice
philo-
sophic proofs St.
Paul
:
is
able to adduce for the resurrection of Christ.
His proofs are
"Now
if
Christ
is
preached that he hath been raised from
the dead, say some among you that there is no resurrection of the dead? But if there is no resurrection of the
how
dead, neither hath Christ been raised."^

'
Cor. XV.
12, 13.
32
BEL,
/

is
The same argument

"
to
be found also in verses

thu-t
15, 16
:
We
witnessed of
he raised not up, if if the dead are not raised, neither hath Christ been raised."
Notice, St. Paul does not say: "because Christ rose, therefore the
he raised up Christ whom For so be that the dead are not raised.
God
dead
rise,"
but vice versa
"If there be no resurrection of
the dead, then Christ did not rise;" he wants us, however, to draw the last conclusion:
"there
is
a resurrection of the dead,
and
an
if
there be, then did Christ rise!"
Paul, then, takes

rise,
it
for
in-
disputable fact that the dead can and do
and because
rise.
ihey can
and do
rise therefore Christ also could
and did
Hence with
is
the resurrection of the dead, the resurrection of Christ
given.
The
fact of Christ's resurrection is thus based, according to St.
Paul's argumentation,
as such.
If
upon the
fact of the resurrection of the
dead
you deny the latter, you ipso facto deny the former.
dead.
Everything depends upon our belief in the resurrection of the If we do not believe in this, we do not and cannot believe
in Christ's resurrection
!
Hence,
it is
quite natural, that St. Paul,
when adducing the arguments

should bring
in also
in favor of the resurrection of Christ,
those proofs which establish the truth of the

!
resurrection of the dead
And what
will say,
are these?
are the dead raised?
"But some one
how
and
with what manner of body do they come? Thou foolish one, that which thou thyself sowest is not quickened, except it
and that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat, or
die
:
of
some other kind."^

in favor of the resurrection of the
The proof
naturel
of wheat, or of
dead
is
taken from
He compares
the
human
bodies to
'^
grain,
is
it
may chance
some other kind."

rise to
The
grain
put into the earth
not to die and remain there, but to die and be quickened again,
and thus sprout anew,
new
!
life,
and bear
fruit.
But
is
this
the grain does only in the spring
St. Paul's
argument then
this
As
in the
spring nature or mother earth brings forth
new
life,
'
Cor. XV. 25.
BEL,
33
quickens the "grain," makes it sprout again, so also the "dead" will be quickened, be raised to new life on that
the eternal spring begins
resurrection.
!
great morning when Nature demonstrates the fact of the
This "resurrection," because a fact in nature, was transferred to "men" also because they too are a part of nature!
Men,
as a part of nature, could not
make an
exception, could not
upset the laws of nature, hence had to

part of nature,
rise.
But
if
men, as a
do
rise,
then Christ also had to rise, for he beis
longs to
"man."
That
the argument of St. Paul.
DETAILS.
Having made
this clear,
we may now pass
to the details in
These are probably enumerated best in the well-known, but most difficult, passage of i St. Peter iii. i8 ff. where we read
,
:
connection with Christ's resurrection.
"Christ also suffered

in
for sins once. .being put to death the flesh, but quickened in the spirit, in which also he
.
.
went and preached unto the spirits in prison, which aforetime were disobedient. .. .the resurrection of Jesus Christ,
who
on the right hand of God, having gone into heaven angels and authorities and powers being made subject unto him."i
is
;
According to this passage the specific historic facts connected with the resurrection of Christ occurred in the following sequence
:
I.
suffering,
2.
death,
3.
quickening,
5.
4.
(a)
going and
{b')
preaching unto the
spirits in prison,
resurrection.
As
here,
Christ's suffering has nothing to
do with our investigation
we
confine ourselves to facts Nos. 2-5.
"Death" according to N. T, tisus loquendi is the separation of the "life-principle" or "soul " from the "body." The body is put
into the grave while the soul continues to live as a "spirit."
To
'
OTi Kai
Xpiarbg awa^
iv u
Tzepl dfiapriuv STra'&E.

<pv2.aKri
,&avaTuêlc
juev aapKi, lûonocTjêl^ de

. .
T(^ Tfvev/xari
koI rolg iv
nvevfiaci
6ei(i
noptv&dQ
EKi/pvêv anei'dTjaaai ttote.
.(î
hvaardcEug
'Itjaov
Xpiarov bg iariv ev
tov &ov, Tvopev&elg eif ovpavdv, vTvorayevTuv
avrC) ayye?.0)v kqI eôvaiuv koI Swdfieuv.
34
BEL,
such
spirits,
i.
e.,
souls separated from the
body
Christ went and
preached.
If ''death'''
be a separation of the soul from the body, then the

d.
''quickening"
must be
joifiing together, a reuniting of the soul
and body.
days.
Christ had to be dead, according to Scripture, for three
During these three days, then, body and soul were sepor as the varient gives it on the After these three days arated. his "being quickened" and his hence he had to rise, third day
Christ is said to have on the same day his hence risen on early Easter-morning, quickening or the reuniting of soul and body must have taken place on early Easterresurrection had to
fall
!
morning too! As soon as "he went and preached."
this
If,
quickening" had become a fact therefore, the question be asked:

"
"
When did "On this:
"
Christ go and preach?

early
"
the correct answer can be only
Easter-morning,
!
immediately after his being
In this (cv w) "being quickened in spirit" 'quickened in spirit' he went. Hence Christ's going and preaching did not take place
during those three days, while his body was lying in the grave, nor did his soul only go down to the prison, but "his soul reunited to
the
body"
for he was quickened
Christ's journey to prison, then,

i.
falls
between his being quickened and his resurrection, wise on early Easter-morning. As such a " quickened one
i.
e., like-
e., as
one having acquired new
life
spiritual life^
he went
in spirit,"
and preached, or better: "he going preached" {iroptvOtU iKrjpvicv). And what did he preach? The "contents" of Christ's preaching is
not given here.
nature of this
We
are therefore obliged to determine the exact
iKrjpv^tv
from the context.
The word
after the
KrjpvaacLv ex-
presses simply the idea that Christ

as a herald," or
"was
a herald," or "officiated
"proclaimed something
manner
the
of a
herald."
oi
2.
higher person hence
herald always acts in the
name and upon
command
whatever Christ proclaimed or heralded
of the
Also according to Babylonian conception the death consists in a separation nafishtu or life-principle from the body. This iiafishtii continues to live
after death as a so-called
ekimmu
or utiikku, see also Jensen, K. B. VI'. pp. 406,
453-
^This is the common explanation of the phrase, which, however, does wo^ explain the difficulties involved, see my article on Jahveh
!
BEL,
35
must have been something which he had received from someone else; something to which he was authorised. That this "something" cannot have been the "gospel" follows from the following
consideration.
1.
"To
preach the gospel"
is
expressed
in
the
New
Testa-
ment always by cwyyeAi'êiv. 2. The verse in i Peter
iv.
''For unto this end was the gospel
i>reached even unto the dead'' does not help us very "the dead" are those who were alive when the
much
either, for
preaching took
place, but
the
who died in "dead" the word

Whenever
is
the meantime.
ve/cpois.^
Besides that, we have for
and
for to
preach not
K7;/3vVo-e6v
but
tiayyeAi'cr^r;.
3.
the contents of the proclaiming or heralding are
given, this
Thus we have
Gal.
V.
expressed by an object which follows the verb KT/pvVo-eiv. to preach: " Moses," Acts xv. 21 "circumcision,"
;
11;
"the word," Mark

iv.
i.
45; "the gospel
(of
the kingi.
dom)," Matth.
23;
Mark
xvi. 15;
"
baptism," Mark
4; "re-
pentance and remission of sins," Luke xxiv. 47; " Christ," Acts viii. 5, and it is used of "a/? a7igcl as God's herald" in Rev. v. 12.
4.
Suppose, for the sake

to get out of
of
argument, that Christ indeed
preacJicd the gospel unto the spirits in prison in order to give

last
them
chance
it
but then we would be again in straight

man and poor
:
contradiction to the parable of the "rich
Lazarus." " What this parable wants to teach us is this the time of salvation" is here upon earth, not after death IViey have Moses and the proph' '
:
ets, let
them hear
them.''''
if
If
they hear them and do accordingly,
they will
be saved,
they do not
!
chances of their salvation
them they lose all Hence there was not and could not be
listen
to
offered to the "spirits that are in prison" a last chance\
This
last consideration leads us
over to the next point of our
inquiry, viz., to
the question with regard to the meaning of the
"prison,"
<^v\aK-q.
This prison appears here as a kind of "keeping-place," a place " where the "spirits, " the "souls separated from their bodies, the
" souls not nveiiuaai or the separated from the body
"
!
And
36
BEL,
ekimmu or utukkti are to be found.
The ekimmu and utukku
have,
"nether world" according to Babylonian ideas, their abode in the It would ''earth.'' the be to considered was a place which (within)
therefore be natural to suppose that this place, the nether world,
Hades, place of departed spirits, be also meant here. If it be, then it has to be subdivided again according to the parable of the "rich man and poor Lazarus" into two subdivisions: (i) a seem-
ingly comfortable place, which
is
called in that parable
Abraham's
bosom
these
an uncomfortable one or Hades proper. In the former we find Lazarus, in the latter the rich man. Both of
(koXttos A)8paa/u.)
;
(2)
men
arrive in their respective abodes as soon as they die
"And
the beggar died, and....
was carried away by the
angels into Abraham's bosom, and the rich
man
also died,
and was buried .... and in

in torments, "
Hades he
lifted
off,
and seeth Abraham afar
up and Lazarus
his eyes, being

in his
bosom
If
the " prison" of St. Peter be the same as the Hades with its two subdivisions, the question may be asked Did Christ go to the
:
"uncomfortable" or the "comfortable" part

preach?
in
of
Hades
in
order to
spirits
prison,
According which aforetime were
to St. Peter Christ
preached "unto the
disobedie?it.'"
therefore, might
seem
to favor the
view that
the
The assumption, he went to Hades

of
proper,
the uncomfortable place,

to this place,
abode
the rich man.
Granted he went
the gospel to the spirits in this
and granted also that he preached "place of torment" in order to give
them
be
in
a last chance to secure their salvation, then again
contradiction to Christ's express statements,

as saying
:
we would who quotes
Abraham
"And
to
beside
all
this,
gulf (âa-fxa
fiiya) fixed, that they
between us and you there is a great who would pass from hence
you may not be
able,
and that none may cross over from
thence to us."
In other words
that are in
are in
:
there
is
"no
getting out" any

for ever,
more
to
those
Abraham's bosom remain there
and those that
Hades proper cannot be
transferred any
more
Abraham's
BEL,
37
bosom
Hence
if
Christ had indeed preached the "gospel to the
to
spirits in
say the least

!
Hades proper" he would have done something which was useless, for he knew that he could not help
it
them
From
this
follows that Christ did not and could not have
preached the gospel, nor did he or could he have gone to proper, the uncomfortable place
!
Hades
Above we saw
that the verb
K-qpva-fruv
simply expresses the idea
that Christ as the messenger of a higher person, heralded or pro-
claimed something.
This he did immediately after his "being
quickened
life.
in the spirit"
after
having acquired a new (spiritual)
With
:
his being quickened Christ's battle against the
powers
of
darkness
death and grave comes to an end.
It is
the assurance
that he has
also over
to sit in
life.
become the
As such
victor, the king not only

life
over death but

it
a king over
life
and death
behoves him
judgment over the
and death of the

of all
spirits in prison
and not only over these, but also over that

heralding
cannot be a preaching of the gospel must therefore express the idea that He as king over life and death has now also the fates with regard to the life and death of the whole of
it
because
mankind. Christ's
mankind and
in particular of the spirits in prison in his hand.
He
instantly exercises the powers that belong to
him
he
sits
ment over the
fates of the spirits
he becomes what the Babyloe.,
in judg-
nians would call a tnushim shimdti,

destines and seals) the fates."
i.
"one
that determines (and

is
As such a niushim shlmdti he

in
herald one
is,
that acts for another person.
This "other person "
as
we
shall see shortly,
"the great gods," or

not passed except
New Testament
place especially
"
;
language
"God
the Father."
is
Judgment, however,
set aside for this purpose.
in a
This place
in
is
called here "prison
as
such
their
it is
a house, a
room
which the
spirits are
"kept"
to await
judgment, and shall hear more about
has, therefore, nothing to

this
do with Hades.
We
room when we come
to speak of the
Babylonian Ubshugina.
If
we sum up our
results they
would be the following
Christ
died
body and soul were separated,

!
this separation lasted for three

:
days
On
the third day his body and soul were reunited again
38
BEL,
he was quickened in the spirit acquired a new spiritual (?) life. This took place on early Easter-morning. But not only the quickening occured at this time but also his "showing or his proclaiming himself as the victor," and his resurrection.
The proclaiming
where the
himself as victor took place
in a
room
called "prison,"
departed spirits were kept, held for judgment.

\\\& fates of
By
the spirits were sealed or determined,
thus a Babylonian
fates," as
mushim
shimati,
i.
e.,
becomes "one who determines the

i,
Christ
,
this heralding
such he acts again as "herald,"

a higher authority,
e.
as
one commisAfter
sioned by
which
latter
are the gods.
Christ had "determined the fates" of the spirits in prison, he rises.
He
could and did

rise
rise,
is
because he was man.

part of "nature,"
Man
again can and
does
because he
and nature demonstrates

rise to
hence
to us every year in the spring that
"the dead do
new
is
life"
as there
is
a resurrection of nature, so there

!
and was
also a Resurrection of Christ
ORIGIN OF THE DOCTRINE OF RESURRECTION.

That
in the
this doctrine of the
is
Resurrection cannot have

all
its
source
Old Testament
now admitted by
;
who made
this the
subject of a special investigation
see here especially Professor
Gunkel's article
in
The Monist
for April, 1903, pp.

of Christ
-440, where he considers the resurrection

into
to
417-419 and 439 and his descent
Hades, inclining to the belief that these doctrmes were brought Judaism from "a stellar religion in which it was the ideal of the
to
faithful
and
little
be snatched away from the transitoriness of the earth like unto the ever-beaming divine stars." And a further below he says (p. 419): "It is well known that the beto
become
been present in a number of Oriental religions, for example, the Egyptian and the Persian, and that the whole Orient was filled with it at the time of which we are speaklief in life
after death has long
ing.
lief,
It is
not remarkable that Judaism also finally adopts this beis it
but rather
it is
strange that
it
resisted the belief so long."
In-
deed,
strange that Judaism did resist this belief so long, seeing
that the belief in the resurrection existed early as the time of
among
the Babylonians as
Gudea,
patesi of Shirpula, at
about 3200 B. C.
i;l:l,
the Christ of ancient times.

that there are several passages
39
in the
But some one may say
Old Testament which do show that the Hebrews did believe
in a
resurrection, quoting especially the familiar passage in Job xix. 25: "I know that my redeemer liveth, etc." Professor Gunkel, when
speaking of this passage, remarks quite rightly, all we can gather from this passage is that "Job thinks for a moment of the possibility that
God may
justify
him even
after
death"
{Joe.
it
cit.,
p. 417).
On
account of the importance of this doctrine
would seem ad-
visable to examine the several passages of the Old Testament

closely and see whether
more
we cannot
detect in them at least sotue

life after
traces of a belief in a resurrection and a
death.
The
life
several passages of the Old Testament with regard to a
after death
and
a possible resurrection
may
be divided into
three classes ^
I.
Those according
to
which the "state"
after death
is
a con-
tinuation of the
life upon the earth. According to this view the dead possess a certain degree of self-consciousness, retain their power of speech and movement,^ have knowledge, are therefore " called c*:i,n"' knowing ones";^ they not only know what hap-
pens upon
she
the earth, but they also take an interest in the fortunes

:
of their living brethren
knew
;
" Rachel weeps for her children,"'* as if what had happened to the Jews during the time of their
captivity
about
it
they know the future,'^ whence they were consulted by the living. And because this life after death is simply
life
a continuation of the
upon the
earth, therefore
it is
natural to
expect that the prophet should wear his garb of distinction, the
mantle, even in Sheol.^
Kings appear here with crowns and
sit
upon
thrones,^ the uncircumcised retain their foreskin, nations their
national garb and customs,^ old people their gray hair," and those
slain with the
sword bear forever the tokens
of a violent death. ^"^
^ Conf. for the first two classes especially Cheyne sub " Eschatology," Vol. II., pp. 1340, 1341. 2 ^Lev. xix. 31. Isaiah 14.
in his
EncyclofcBdia Biblica
^Jerem. xxxi.
15.
Sam.
xxviii.
13-20
'
Saul and the witch of Endor.

Ezek. xxxii.
xxxii. 25.
f'
Sam.
xxviii. 14.
Is. xiv.
''Gen.
xlii.
38.
"Ezek.
40
BEL,
^^ Cheyne, no doubt, is right when he calls this view the older.'''' Of a resurrection we hear in these passages not a single word, although
they clearly prove that with death

2.
life
has not come to an end.
Those
that express a later idea
and are
as such diametrically
is
opposed to the former.
According to these, death
destruction,^
and destruction
is
Sheol,^ or also called (the place of) violence,^ a

^'he that
place out of which
goeth
down
shall come
?//>
no
more,^'"^
place not only where "kings," "counsellors of the earth," and
"princes" are to be found, but also where ^'the hoicked cease from " troubling, and where "the weary are at rest,'' -where prisoners are
at ease together,'' "the s?nall
and great are
there,
all
and
the servant
is
free from
ditions of
his
master."^
It is
indeed a place for
classes
and condoth
men!
There "Abraham knoweth us
not acknowledge us,"^
the dead therefore have absolutely no knowl!
not,
and Israel
edge of what
is
happening or going on upon the earth

is
Especially important
here the passage in Job xiv. 7

if it
"For And
there
is
hope
of a tree,
be cut down, that
it
will
sprout again.
that the tender branch thereof will not cease.
Though And the
the root thereof
was
old in the earth
stock thereof die in the ground.

it
Yet through the scent of water
will
bud
And put forth boughs like a plant. But man dieth, and wasteth away Yea, man giveth up the ghost, and where
:
is
he?
As the waters
fail
from the sea

up.
And the river decayeth and drieth So man lieth down and riseth not:
Till the
heavens be no more, they shall not awake, be roused out of their sleep.] [Nor
a difference between Job and St. Paul
of reasoning,
St.
!
What
the
same method
but
is
Both employ
how
different are the conclu-
sions reached.
'
For
Paul
2 5
it
just
the nature which proves

^
yp
Job Job
xxviii. 22.
vii. 9.
Jq], jjxvi. 6.
cxv. 17.
ixiii
Job
iii.
14
ff.
Is
16.
BEL,

is
41
for
conclusively that there
a resurrection,
but alas
Job the
tree,
though the root thereof was old, and the stock thereof die, will bud Two arguagain, but man when he dieth will never rise again
!
ments, though both based upon the phenomena of nature, lead to two diametrically opposed conclusions And because therfe is ab!
solutely
(ix. 5
ff.
no hope
)
for
man
after death, therefore argues Ecclesiastes

:
in his pessimistic spirit
"Eat thy bread with

heart;
for
and drink thy wine with a merry God hath already accepted thy works. ... Live
joy,
joyfully with the wife

life of
whom
:
thou lovest
all
the days of the
thy vanity, which he hath given thee under the sun,

for that is thy portion in
life,
all
the days of thy vanity
and
in thy labor
wherein thou laborest under the sun.

it
Whatso;
ever thy hand findeth to do, do

is
with thy might
for there
in the
no work, nor device, nor knowledge, nor wisdom, grave, whither thou goeth."
Dark, very dark cording to this view
is
!
the outlook indeed, which
men have
ac!
No
life,
no
joy,
no resurrection
after death
With the death everything comes to an end. 3. And yet, there are some passages in
which do indeed betray
grave
!
the Old Testament
to us a belief in a deliverance out of the
All these passages, however, belong to the very latest por-
tions of the
sary to
whole Old Testament writings. Now it is not necesconstrue with Professor Gunkel {Monist, April, 1903, p. 487)
such sayings as meaning that " the faithful expects in this connection not the resurrection from the dead, but rather something very
different,
namely that God
will save
him
\n present danger
and not
permit his soul to go down into Sheol (the grave)." tion might possibly hold good of such passages as
:
This explana-
"God
ixl.
will
redeem
my
soul from the power of Sheol"
(i/'
15).
"For thou
But
it
wilt not leave
my
t//
soul to Sheol"
xxxvii. 28
:
{\p
xvi. 18).
never could be applied to
"For the Lord knoweth judgment And forsaketh not the saints
42
BEL,
They
are preserved /(^r ever (ClJ'r^)

of the
But the seed
wicked
shall be cut off."
lieved that
This "for ever" clearly shows that the psalmist not only beGod could and would preserve the soul of the saints in
tresent danger but continually, always
and always,
for ever
and
ever,
unto
all
eternity.
Meagre and few
as these passages are, yet they help us to fol-
low up the path that leads us to the source whence such a view These passages, belonging possibly might have been important. to the latest portions of Hebrew literature, and as such having
been written
after the Babylonian captivity, point thus to Babylonia
as their source.
Quite recently Zimmern, in his K. A. T^.

fit
p.
638
et
passim,
saw
bis
to
make
the statement,
"von
einer Auferstehungslehre
ist
jetzt wenigstens keine sichere Spur in der babylonischen Litteratur
zu finden."
to
That
this
cannot be maintained any more
now
hope
be able to show.
WEDDING FESTIVALS OF THE GODS.
We
the
have seen above ^ that

his
Enlil, the
husband
of Ninlil,
was
"heaven," while
wife was "the earth."
This "wife" had
in the three lists, transcribed
above, different names,

i.
among which
in
there
was
to
be found one,
viz., d^^s^'>'Gd-ra,
is
e.,
Muallidtu or "the
one
i.
who
1
brings forth,"
a name which
as: {a)
even found
Herodotus
131, 99 under the form MuAtxTa.^ In our Creation-Story, p. 19, we heard that the wife of Enlil had several names even in the oldest
Sumerian inscriptions
mistress of the
also called
such
''^
dingtrjsfifi.tu,
i.
e.,
the divine
is
TU
or
bringing forth''''
of the
{^ alddti),
therefore she
"the mother
gods";
(^b) dt>igir]\j'in-in-si-7ta,
"the
mother of the world (or people),
who
created the creatures of the
world," but especially
(<r)
^msirBa-u,
it
who
as the wife of Enlil bein several in-
comes thus the

scriptions of
earth.
Now
happens that we read
Gudea, the patesi of Shirpurla,

S. p. 52.
who
lived at about
'
See also C.
See also Jensen, Kosm., pp. 294, 515.
Zimmern, K. A.
T\
pp. 423, 7;
428.
4.
BEL,

of Nin-Girsu, the
4,
3200 B.
ders,
C,
of a
-wedding"
and lightnings, and
dinîrBa-u.^
god of rain, thunThis wedding was celebrated

called Ezen-HngirBa-il,
i.
significance of this wedding-celebration becomes at once // is the fructification plain! of the earth by the rain in consequence of which the earth is made pregnant and brings forth new life. Ba-u becomes thus not only an or mother, a
on the New- Years-day -the festival of Ban."
of the
month
e.,
The
AM
one "that brings forth," but also ^.dingirjs/in-din-dug,'^ Sumerian name, which when translated into Assyrian would be muballitat tniti,^ i. e., "the o?ie who quickens the dead.'' That which
niuallidtu,
2.
hence
Such
she quickens, restores to

the
new
i.
life,
are
''t/ie
green things of the earth''

^
name
Ba-71,
e.,
-the giver
{b a) of
= green things.*
can only take
a fructification
and
vivification of the earth
place in the spring.
Hence during
that time
which precedes the
spring the earth^ as well as Nin-Girsu must be fruitless, barren, or dead. The time that precedes the spring is the winter. In winter
then both "the earth" and the

ning," must be dead, must
lie
-god
in
of rain
and thunder and
light-
the grave.
Now we
understand
why Gudea
Nin-Girsu
records repeatedly in his inscriptions that he built for
in the
temple ^-ninnu-d'ns'r/m-gig-ghu-bar-bar also a

1-7; III. 6
so-
'
Gudea, Statue G.
;
II.
i'.
Ud-zag-mii czen
<iingi'-Ba-it
ni[g)-gal-
gish-sa ag-da
2
IV. 18. able to quicken the dead, then, of course, she has the power to Cf. Craig, Relig. Texts, I p. 18, 5-6: '"'*>
If
Ba-u
is
'restore to health the sick" also.
Ba-ii mil ?iam-ti-la shub-ba s7mg-gig-ga-ge ''"ditto tia-da-at ski-fat ba-la(l)-dt ana qi-its lib-bi, i. e., " Bau who giveth the salvina of life to the sick heart."
^This name is also given to the goddess Gula a name which was originally " the great one," rabftit, shurbfltu. only an attribute of Ba-ii, and meaning as such In the oldest texts Gula appears still used as an attribute, has therefore not the sign for god prefixed to it, see E. B. H. p. 443.
^li in this signification has according to the syllabaries (see Br. List, 6oig, we ought to read therefore Ba-sham. 6027) probably the pronunciation This latter reading seems to be implied also in Reisner, Hymnen, p. 8g, 12 83, 9 can hardly be taken as a pro(cf. 1. 28) ugun-mu <i'"S'''Ba-ti-MU, where the
SHAM
MU
noun (="my"), but where sham-mu.

^
it
seems
to contain
the overhanging vowel

"
.5fl-
See here especially the drastic description of the deadness of nature while (= Innanna, another name for Ba-ii, C. S. p. 20) is in the nether world, i. e.. while she is dead, barren, while it is winter: Ishtar's descent, K. B. VI'. p. 86,
' '
Ishtar
Rev. 6
ff.
44
called
BEL,

of
Gi-gunu^ out
cedar-wood.
This Gi-gunu appears in IV.
R. 24, 4^2 not only in parallelism with 6-kur and with Arallu, i.e., the "nether world," but is called there even the ashar la naplusi,
i.
e.,
"iJie
place of the not-seeing,
i.
e.,
where one does not and can-
not see
= the place of
:
darkness.
Nin-Girsu then dies every year
and goes to the Gi-gunu. Here he is during the winter. In winter he is dead there are no rains, thunders, and lightnings at this
time
cates
!
But
by
in spring
his first
quickened and rises again, this he indilightnings and thunders that even at our present
he
is
times take place in the early spring.
As soon
i.
as
:
he
is
quickened,
he rises and marries the mother earth,
e,,
Ba-u
the
warm
rains
of the spring unite themselves with the earth,
who becomes
If this
preg-
nant
in
consequence of
this
pregnancy the dead things
of the earth
are quickened, they rise and
new
life
if
sprouts
this
take place in the spring only, and
was
at
wedding could the same time "the
New
Year's day,"
it
follows that already at Gudea's time or about
3200 B. C. the year began with the spring, with the first of Nisan, the vernal equinox,^ and that the wedding of Nin-Girsu and Ba-u
is
nothing but a spring festival celebrating the resurrection of nature

It is
to 7iew life !
a Resurrection-festival.
In view of this fact
have become the
^^
we now understand why Nin-Girsu should god of vegetation'" he it is, who by his fructifica:
tion of the earth produces vegetation,
he
is
therefore the
"god
of
the farmers."
long ere this.
That Nin-Girsu was:=Ninib has been recognised Our investigations,* however, force us to abandon
the erroneous idea that Ninib
was
either the
South or
is
Summer
sun^
or the East sun.^ Ninib (because

rain, lightnings, etc., as
^
= Nin-Girsu)
the god of storm,
such also a god of vegetation," and a god
See E. B.
7-III
I.
Index, sub buildings, and Gudea, Statue B, V. 15-19; Statue
D,
II,
^
See Jensen, Kosm.,

is
p. 185.
^This
*
the answer to
Zimmern, K. A. T.^
p.
514.
Jensen, Kosm., p 457 f. K. 133 Rev. 20 (A. S. K. T. p 81): mit-cha-rish shumi-shu im-bu-u sham-mu (=u-mu) ana shar-ru-ti-shu-nu := with one consent the plants called his (i. e., Ninib's) name to a kingship over them.
'
forthcoming article on Jahveh. ^Winckler, Geschichte Israels, II., 79,
See also
my
*'
BEL,
of the farmers.^

just as
45
Nin-Girsu quickens the dead, so it is has been brought down into the nether world, his body thou bringest back again."'' Nin-Girsu was the ur-sag, i. e., prime minister of Enlil, and
said of Ninib
:
And
"Who
as in the
Old Testament the "angel
of the lord"
was
in course of
time identified with "the lord," so was Nin-Girsu, resp. Ninib, with Enlil So it happened that when the Canaanites had invaded
!
Babylonia and made themselves masters over
it, Marduk displaced not only Enlil but also his "prime minister," both of whose attributes and functions were now attributed to him (i. e. Marduk).
Marduk's wife was Tsarpanitum, i. e., "the one who shines (like silver)," as such she was again identified with Ishtar (=Innanna, another
notice that the
name for the wife of Enlil). Now, it is name Tsarpanitum should have become,
,
strange to
according
to the folk-etymology, Zer-banitu, i. e. "the one " That this must have had a reason duces, seed
!
who
is,
creates, pro-
of course, evi-
dent
And what is the reason? The spring-festival of the

!
resurrection of nature, which
was
conceived to be (at the time of Gudea) a wedding of Nin-Girsu and Ba-ii, was transferred to Marduk who now took the highest
place in the Babylonian pantheon,
it
became
wedding^
of
Mar-
duk and Tsarpanitu, which wedding likewise took place in the This event was also considered to be a tabti^ or spring, in Nisan.
resurrection of
earth.
Marduk and
the beginning oi his "kmgs/ii/>^'
-^
These
facts alone help us considerably to explain
upon more
fully the nature of
god Marduk.
Marduk begins
is
his reign, his king-
ship in the spring.
In winter, then,
Marduk has no kingship, he
What
precedes the spring
\s
again the winter. In the powerless.
'
Cf here Engar
.
= ikkaru = farmer
2,
and
''^'>
Engar
^^^
Ninib.
See also
p. i6,
2
note
8.
King, Magic, No.

1-chi-ish
21
sha ana aralU shUrudu fagarshu tuterra!

i.
ana cha-da-ash-shu-tu,
e.,
he
\sc.
Marduk] hastened
to the bride-
ship.
Reisner,
Hymnen,
p.
145, 8.
I.
*Neb. VII. 24; Nerigl.

P- 371-
35
Jensen, K. B. VI.'
p.
306; Zimmern, K. A. T.^

Reisner, loc
Îr-mu-u ana sharru-ii-tu,

cit.,
1.
i.
e.,
he sat down for the kingship.
9.
^6
Spring he
dead.
rises,
BEL,
during the winter he must be in the grave, must be

i.
In the spring he "hastens to the brideship,"
e.,
he weds,
he unites himself with Tsarpanitu.

Tsarpanitu becomes a mother,
The
result of this is again that
is fructified
and
vivified,
hence the
she brings forth seed. Tsarpanitu becomes a Zer-banitu, as such of Ba-u or Ishtar (=Inthe takes she This she does because place
The earth by wedding Marduk is made to pronanna), the earth duce the "green things of nature," and Marduk, who causes all i. e., he "who this, is therefore called sha miti bulluta irammu,^
!
delights in quickening the dead,"

balati,'
therefore
he has the name bel
"the lord
of life."
can therefore be primarily only
These "dead," whom Marduk quickens "the dead things of nature,'' ^ but
came
to include,
because
I
man
is
a part of nature,
"mankind"
also.
the light considered,

of the sun,"
if
In another place*
have shown that Marduk was the god
of light,
however, not as an illuminating power, but
as a //>-^/z'/^ principle.
Marduk, the
AMAR-UD,
only,
i.
e.,
"the son
he were an illuminator
could never be called
"dead"
for
or "powerless" during the winter.

are Marduk- are
these
The ''rays of the sun" dead or powerless in the winter, be-
cause they do not give warmth.^ Marduk, the god of light, becomes thus the god of the warmth of the spring,^ because in the spring,
is quickened again and rises, when he begins his "kingenters into a wedlock with mother earth, the rays of theand ship"
when he
sun become
to
be
felt,"^
his
84.
power begins, the earth
is
fructified.
'Zimmern, Shiirpu, VII.

3
îmmern, Shurpu, VIII.

\
71.
Against Zimmern, K. A. T." pp. 373, 639, who thinks that miti here But the V n\^ never means sick, but dead only kranke, Schwerkranke.
*C. S.
p. 5
f. =Mo?iist, XII., 572; see also Jensen, K. B. VI. and Jastrow, JezuisJi Quarterly Revieiv, 1901, p. 638,
>
= Totcf.
ibid., p. 562,
both
p. 563,
these
scholars have
drawn my
attention to these places.
^This against Jensen, K. B. VI.' p. 563. * The idea that Marduk be the god of the early sun either of the day, or of the spring, or "at the beginning" when the world was created, ought now to be given up once for all, seeing that even the originator of the same. Professor Jensen, has
himself abandoned
'
it.
Marduk is in 7iot felt, although the sun is shining M?.rduk and Nabu powerless, is dead, and is as such called Nabu represent thus the two halves of the year summer and winter
In the winter they are
is
:
the grave,
BEL,
47
brings forth fruit
the dead things of the earth are quickened, rise to
new
life.
The
fight of
i.
Marduk
against Tiamat appears thus as a
fight of the hght,
e.,
the
warmth (the summer beginning with the

i.
spring) against the darkness,
e.,
the cold (the winter,
chaos,
when everything
is
barren, dead), which fight took place not only
for
"in the beginning" on "the first spring," but which repeats itself every year and which will go on ach-ra-tash nishi la-ba-rish ume^,^
all eternity, for
ever and ever.
After having overcome his
enemy, the winter, and thus
made
the creation possible,
Marduk
:
receives the highest honor which a god can or
may
receive
he
is
henceforth called by the name of that ancient Sumerian god,

as such a his hands.
viz.,
En-lU, the "king and father of the gods," the "king of the lands, "'^
"king" he
also has the
life
and death
fates,
of his
is a
people
in
He
latter
can now determine their
he
mushim
shi-
mati.
This
point leads us over to another important event

in
which took place
connection with this
New
Year's festival.
The
this
resurrection of
:
Marduk was
celebrated by the people in
way
so his statue
Just as
Marduk
left
left
the nether world

(âtsu) of
a place within the earth

was
or
went out
the temple Esagil and
wheeled around on a ship^ in solemn procession (niashdachu). This "wheeling around" took place on the most celebrated street in Babylon, the street Ai-ibur-shabum, i. e., probably, "not shall the
dark one gain victory."^
Especially sacred during this festival
were
the eighth to the tenth day,
and as the spokesman of all fates" of mankind in a place called Du-azag, which again was
another called Ubshugina.
on which Marduk as the highest the other great gods "determines the
in
ff.
See here especially K. B.
III. 2 p.
15
(=Neb.
1
II. 54-):
K. B. VI. 1
p. 36, 10
f.
K. B. VI.'
p. 36.
13.
^That is: the ceremonies connected with this festival were such that went " der ausgelassensten against "the common order of things," it was a festival
" " Freude," where everything went upside down, the veriest car-neval (Winckler). " * Shiba not "enemy as Del. H. W. B. p. 637 wants, see Jensen, K. B. VI The "dark one" is the "death," "winter," "chaos," "darkness," Tiimat, 335.
'
etc.
48
BEL,

of fate,"
Du-azag, the "place of the destiners

Ub-shu-gin-na, the chamber of fates
is
which
is
(in)
(=
the
room where judgment

the
given
!),
where
at
(the time of) the
ZAG-MU-KU,
"New-
Year," on the eighth (to the) eleventh day the "king of the gods of heaven and earth," the "lord of the gods," takes his abode
(=sits down sc. for judgment), and where he, while the gods heaven and earth reverently listen (?) and stand, doing homage
him, determines a fate of eternal days (to be) the fate of
of
to
my
life.^
of
Du-azag means "bright or holy hill," and Ubshugina the "room the assembling hand"^ we have, then, here a larger place within
which there
is
a "hill."
On
this hill the great
gods are assembled
and determine under the presidency of Marduk the fates of mankind. Whatever may be the outcome of this shinitu shimu, this
"determining of fates," Marduk declares it; he appears thus as a "herald" who although the highest god acts only with the consent
of the other great
gods
Taking
all
these facts into consideration, the sequence of the
events, connected with this
New- Year's
is
festival,
has probably to be
conceived of as follows
1.
During the winter Marduk

enters
;
powerless,
is
i.
e.,
dead.
2.
In the spring or in Nisan, which
the beginning of the

i.
New Year, Marduk
upon
his kingship again,
e.
he acquires
new power, new life 3. As soon as he
is
is
quickened.
quickened he
fall
rises
his quickening and his
resurrection practically
'
together.
Du-azag ki-nam-tar-taT-e-ne
sha Ub-shu-(ii)gin-na fiarak shi-ma-a-ti sha ina ZA G-MU-KU ri-esh sha-at-ti
Amu
Vlllkam ^rmi XI^""'

j^j^gcil-diifi-me-ir-an-ki-a bel
ill
dimmer
i-ra-am-mu-u ki-ri-ib-shu
ildni shu-ut
shame
irtsiti
fa-al-chi-ish u-ta-ak-ku-shu
ka-am su
iti-za-zu m.ach-ru-ush-shu
shi-m.a at H-um. da-er-u-tim
shi-ma-at ba-la-ti-ia i-shi-im-mn i-na ki-ir-bi.

2
Jensen,
Kosm
p. 240, translates this

is
name by
"
Raum
der Versammlung,
'
but in this translation the sku
not accounted for.
BEL,

risen,
49
4.
Having thus been quickened and having
he unites
himself with mother earth.
This union makes the earth "give up her dead" the resurrection of nature is thus conditioned by Marduk's resurrection if
5.
Markuk had not

life!
6.
risen, nature (vegetation) could not rise to
new
in
Marduk
as the victor
and conqueror
of
darkness enters
solemn procession the "holy hill" within the "room of the assembling hand" and determines here in the name of all the other great
of Marduk and that of nature was celebrated every Nisan while the Jews were in the Babylonian captivity. Surely we must suppose that this spring-festival was
gods the fates of mankind. This festival of the resurrection
known
to the returning Jews,
if
we do
not want to maintain that
they were dead, absolutely dead, to their surroundings. We saw above that we could detect in the Old Testament at least some
meagre
relics
of a doctrine
of
the resurrection, which doctrine,

it
however,
in the
New
Testament holds almost the same place as
did in ancient Babylonia.
THE RESURRECTION OF
CHRIST.
As Marduk had displaced old Enlil and his messenger, so Marduk is the god of light and Christ Christ displaced Marduk.
is the "light of the world," he was therefore made to have been born on the 25th of December the festival of light when the days begin to lengthen again and thus save the world from falling into
utter darkness.
Marduk was
in
the light as a "life-giving principle,"
he died, and was
the grave during three double-months,^ but

first of Nisan, when he acquired new power, and entered into a wedlock
rose again in the spring, on the
new
life,
new
strength,
with mother earth, his wife,
with Tsarpanitum or Ishtar. i. e., into the grave, where he was for was and Christ, too, died, put the festival of Ishtar.^ three days, but had to rise again on Easter
It
I. e.,
during the
six
months
of the winter.
Easter and Ishtar are one and the same word.
language from the Germans,
who worshipped
the goddess Ostara.
has come into the English This Ostara
50
BEL,
his resurrection
he demonstrated that he, like Marduk, had overcome the powers of darkness (= the old dragon, the serpent !)
By
and had entered upon his kingly rulership, and thus became the bel balati, "the lord of life." Marduk, however, not only rose himself, but forced by entering into wedlock with mother earth, this
latter to give
up her dead.
Thus
also Christ,
if
he really wanted
to
show
upon
Is
that there began with his resurrection also his kingly rulership
earth,
^
:
had
to force the earth to give
up her dead
therefore
it
said
"And
behold, the veil of the temple was rent in twain
from the top to the bottom, and the earth did quake; and the rocks were rent and the tombs were opened and many
;
;
bodies of the saints that
had
fallen asleep
were
raised,
and
^ coming forth out of the tombs after his resurrection they
entered into the holy city and appeared unto
many
!"
This passage proves, more than anything

transferred to CJirist
all
else, that
there
!
was
Al-
that originally belonged to
Marduk
though we hear
in these verses of all the

it
circumstances connected
of the saints
with the death of Christ yet
said that
"many bodies
tombs
were
tion
raised,
and coming forth out

!
of the
after his resurrec-
According to Babylonian ideas there never could come forth the dead out of the earth at the death
of
they entered the holy city
Marduk.
Matthew wanting
to record the terrible
connection with Christ's death
an
earthquake
in
even the graves were opened feels that it was impossible to sa)^ that the "saints" rose while their life-giver was dead hence he
earthquake so terrible
that
makes the addition

not rise
'^
after his resurrection.'"
With Marduk's
res-
urrection the resurrection of the dead

if
Marduk had not

/^w,
i.
risen first
was given, the dead could hence Matthew's statement

:
the dead rose after

was brought
to the
e.,
Christ's resurrection!
Christ had to
Germans from the Greeks, among whom the goddess Aphrodite, same role as does among the Germans the goddess Ostara. This Aphrodite was called by Herodotus (see above) Mi'A^rra and thus identified with the Hebrew Ashtoreh, who again is the Semitic-Babylonian Ishtar, and this the Tsarpanitu resp. Innanna or Bau
= Astarte,
plays the
'
Matth.
xxvii. 53.
2 KaX
i^X'&6vTec ek tuv fivTifieluv /xera ttjv lyepatv avrov elcyTi'&ov eJf t^v dyiav noXiv.
BEL,
rise first

rise,
51
rise.
!
if
Christ did not
then the dead could not
Neither could Christ
rise alone, the earth

is
!
had
And what
a difference there
between
this
up her dead statement of Matthew

to give
and the reasoning of St. Paul According to Paul, Christ did rise, because the dead rise, and the dead rise because nature proves it
that there
is
a resurrection every spring.

is
the resurrection of Christ

the Babylonian religion.
more
in
Matthew's conception of accord with the teachings of
Marduk
after his
quickening and resurrection enters
in
solemn
procession the "holy hill" within the Ubshugina and "determines
the fates of mankind."
Christ, too, after his being quickened sets

^vXaK-r],
out on a journey to the so-called
the great "keeping-place."

"
That
this latter
cannot be the "nether world

the
as such, but
must be
evi-
= the Ubshugina,
dent enough.
"room
of the assembling
hand," seems
Christ as well as
Marduk were
in the nether
i.
world
while they were dead, while lying in the grave,
e.,
during the three
double-months
of the winter, resp. the three days that
preceded
Christ's quickening.
rated from the soul,
the former
During these days
Christ's
body was sepato the
being in the tomb, the latter coni.
tinuing to live as an utukku, resp. ekimmu,
e.
New
days,
Testament usus loquendi

i.
as
according
a "spirit."
After these three
e.,
after the time of Christ's being in the lower world, he
goes to the "prison" not only as a "spirit" but as a "spirit reIf this "prison" were united to its body," i. e., as a quickened otte.
the "nether world,"
we would
Besides
if
descents to Hades,
one
and
necessarily have to postulate two
while he was dead, the other while he

this,
if
was
alive,
quickened.
Christ went to the "prison"
as a quickened one,
this latter (the prison)
was the nether
world, then the question would have to be answered, where was

Christ's body,
where was
his soul during the three days of his
death?
of the
We
see, these difficulties force us to maintain the identity
"keeping-place" or "prison" with the "room of the assemMarduk "determines here the fates of mankind," bling hand." and Christ "heralds" something, that this heralding or preaching
could not have been a " proclamation of the Gospel,'' we saw above; hence the heralding can be only a proclamation of the fates of the
52
BEL,
as one "who "spirits" in prison. Christ appears here like Marduk we then this be determines the fates." If true, may also venture
to decide the exact nature of the
Ubshugina
nian Hades.
is
never identified, as
Taking
a
all
Ubshugina, resp. the prison. The far as I know, with the Babylothe places in consideration where we hear
something about the Ubshugina, we
may
say at the present^ this
much
duk
It is
room
in the
called Esagila represents as each
temple of Marduk. This temple of Marand every temple does "the
world" or "cosmos," hence Ubshugina must represent also a cosmic quantity and as such be situated in the Cosmos. In the Ubshugina the Anunnaki are said to live. The Anunnaki, however, play an important role in the "judgment" of the departed souls.
Hence
them.
the
Ubshugina
is
the "place or
"
room
in
which the souls of

is
the departed are assembled
and where judgment
passed upon
This "judgment"
is
given by the great gods under the
presidency of Marduk,
who
are therefore likewise assembled in the
shall be done Ubshugina. " with this or that soul, they sit on the Du-azag^ or holy hill" which After the judgment has likewise is to be found in the Ubshugina. been passed, the "souls" are dismissed to the nether world proper,
While the gods thus "determine" what
where they enjoy,
resp.
do not enjoy their

is
fates.
The Ubshugina,
more
therefore, as well as the "prison,"
the judgment haW^ for the de-
parted
spirits,
and
is
as such situated likewise in the cosmos,
especially in the earth,
and clearly
distinct
from the nether world.
Christ as well as Marduk, after having overcome the powers
and thus shown that they have power over life and death, take upon themselves instantly the functions of the highest
of darkness,
judge,
by "determining the fates." But not only this is their only reward: Marduk was made the highest god and called ''En-lil of the gods," thus practically put at the head of all the other gods, so
also Christ,
he was seated
my
'
See also
forthcoming article on Jahveb, and
cf.
Jensen, Kosmologie,
p.
239
f.
^ ^
See Jensen, Kosmologie, p. 234 ff. ub-shu-ukin-na-ki ki-sal fuchur il&ni""'^ a-shar di-e-ni, K. 8830,
S. B. A., 1894, p. 229, note.
1.
4,
cited
by Pinches, P.
BEL,
53
hand of God, having gone into heaven; anand authorities and powers i. e., the whole gels heavenly world being made subject unto him" (i Peter iii. 21).
''on the right
Our
investigations will have
shown
us,
hope, the following

in
The
festival.
doctrine of the Resurrection was
known
Babylonia as
early as 3200 B.
which time there was celebrated a springThis spring-festival was a marriage between "the rains
C,
at
of the spring"
and "mother earth."
riage the earth
became
of
"the green things
In consequence of this marand brought forth in due time the earth": the vegetation. These "green
a mother
" things of the earth as well as mother earth and the god of rain
were also considered
to
be ''dead during the
winter,''
Nin-Girsu
therefore had a tomb or burial-place, the Gi-gunu, for his abode during the time of his "death."
This was again based upon the comduring the winter there are no rains,
mon phenomena
of nature
no thunders, no lightnings,
hence
first
Nin-Girsu must be dead.
In
the spring, however, with the
rolling of the thunders,^ the

!
people gathered that Nin-Girsu has been quickened again Very soon there appeared also the first rains of the spring, who fructified
As Nin-Girsu is not only the god of the thunder and but also that of the rain, this "raining upon the earth" lightning, was considered to be a marriage between the "god of the rain"
the earth.
and the "goddess of the earth." The resurrection of nature has thus two causes the vivification or quickening of the god of rain
:
(and mother earth) and the marriage relation between Nin-Girsu and Ba-u. No wonder, then, that even at our present times this
latter aspect
should play such an important role
at Easter, the fes-
were
i. e., the goddess of love\ At the time when Marduk was introduced into the Babylonian pantheon, these two aspects, i. e. the quickening and the marriage
,
tival of the Ishtar,
retained,
only the names of the parties concerned were
changed: Nin-Girsu, the god of rain, became Marduk, the god of Besides these two light, and Ba-u became Tsarpanitum or Ishtar.
'
Mathew's statement about the earthquake

!
in connection with the death of

!
Christ ought to have occurred at his (Christ's) resurrection " addition "after his resurrection
Cf the remarkable
.
54
BEL,
ancient features there was introduced a third one.
The new
also
life of
the nature was not merely considered to be the result of a quickening and a marriage, but they were
ceding fight.
made dependent
of all to fight,
upon
z.
pre-
The Canaanites
before they could think of mastering
the whole of Babylonia had

mies.
first
subdue
their ene-
Marduk being their god, becomes thus the god who subdues his enemies. And as he subdued them once, so he always
has and will continue to subdue them for
all
eternity.
Marduk
subdued Babylonia, conquered his enemies who lived there before With this subjugation the "new life," the new forms and him.
governments
of
Babylonia were made possible.
For these con-
quering Canaanites, Babylonia became the "world," Kar iiox^v, and Marduk their god, /car* iioxw- Just as Marduk conquered the ene-
mies of Babylonia, so he also must have conquered the old, old

Tiamat, or chaos; just as with the Babylonian enemies the new life and develop ment of "Babylonia" were made possible, so also was with his
enemy
of the
"world,"
the
subjugation of his
conquering Tiamat the
life
and development
of the
"world." Marof the sun,"
duk means according

and
is,
to his
name
AMAR-UD^ "son
if
therefore, a
god
of light,
hence
he be the
fight
iight,
then his
a
enemy can be only
the darkness.
Marduk's
becomes thus
fight of the iight against the darkness,
after
darkness the creation of the world

a "light" because
it
is
having overcome the But Marduk is not possible.

it
illmninates but because
tvarms, gives
!
life,
hence his enemy, the darkness, must be the winter The fight of Marduk and Tiamat thus repeats itself yearly it is the fight of the
:
'^rays of the sun^' in the spring against
the co/d\
The "rays
darkness
is
of the
sun" gain
come, a
give
in this fight the victory: the cold, the
is
over-
new
a
order of things
life
is
now
initiated, the earth
forced to
!
up her dead, new

of
sprouts, the resurrection takes place
Again change duk becomes Christ, Tiamat
names takes place
but only of ?iames

still
Mar-
="M<?
old serpent, the dragon," and
Tsarpanitum or
Ishtar^who?
ought to marry an
Just as
According to analogy, Christ also

preserved in
idea almost obliterated, but
allusions to the bride of the lamb, the personification of the Church.
Marduk conquered
the primeval dragon, Tiamat, and
BEL,
55
created the world, so Christ had io create the world; just as Marduk rose as the god of light every spring, and married Ishtar or
the earth, and fructified and vivified her, by means of which she begat children ox produced new life, so did Christ because he too is
the light.
He
in
rt'/V/
rise
because he was
first
^ Marduk.
Marduk
is
the
is
author not only of the

Christ
:
creation but of every new creation, so
and through Christ men do rise. Marduk in conseonly of his quence victory over the dragon was exalted, and received the naj7te of Enlil, the "father atid god of the gods,'' the " god of heaven and earth,'^ the Bel ox Lord, ko-t ki,o^v, so Christ was taken up into
the heavens and enthroned on "the right
highly exalted him, and gave unto
hand of God," for "God him the name which is above every
name
knee should bow, of and earth, things under the earth, and that every tongue should confess that Jesus Christ is the Lordl^
(^\y,
that in the
name
of Jesus every
things in
heaven and things on
Our
Easter-festival
is
the old, old spring-festival, celebrating

possible by the victory of the spring
rise,
!
the resurrection of nature,
made
over the winter.

Christ
is
Nature does indeed
man, therefore Christ did rise
man is a part of nature, And the risen Christ is
the Bel, the Lord\

iphil.
ii.
ff.
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inscriptions are those
very by-words, as we shall later see, are strikingly the same, and these of the very men who wrote the Bible passages. This religion of
all
the Restorers
was beyond
question historically the
first
consistent form in
which our
own
Eschatology appeared" (pt. i. pp. 206-207). The conclusions come with great force in support of the genuineness and Students of the authenticity of the biblical references to Cyrus in the Old Testament.
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Bel, THE Christ of

THE CHRIST OF ANCIENT

THE OPEN COURT PUBLISHING COMPANY.

THE OPEN COURT

following- pages herewith issued in

have made acces-

learned world a very small fraction at least

immortal fame of Prof. Dr. H. V. Hil-

THE CHRIST OF ANCIENT TIMES.

He was and existed and was

THE BABYLONIAN PANTHEON.

of Ishtar and Niisku and Their Difficulties

Three Epochs of Babylonian Religion

Solution of the Difficult}'

THE ESSENTIAL DOCTRINE OF BABYLONIAN

Origin of the Doctrine of Resurrection

THE BABYLONIAN PANTHEON.

THE GENEALOGIES OF ISHTAR AND NUSKU AND THEIR

to take the trouble of counting together the Babylonian

divinities occurring in the inscriptions

indeed annoying for one

understand such a "theological system."

more increased, not only by the various

in another as that of the

Anu,"^ in a third as a child of

shar or Ashshur,^ in a fourth as that of Bel,* in a

Ishtar (SUCH) mdrat (dumu-sal)

Sin (ESH), Ishtar's descent, Keilin-

Tsh-tar=: Knshar, the

See note 2 above.

latter passage proves also dingir /B-

THE CHRIST OF ANCIENT TIMES.

as a daughter of the first-born of Bel, for Ninib himself

Eshnunna, and husband

the wife of Anu,^ and as such ^^i^' Nin-shar,^

the "thunderbolt carrier of iVin-Girsu,"' or of the J^-kur.^

Yes, Ishtar has

with god nusku

In one and the

the lord of heaven and earth. ^<>

.busies himself with

26, col. III. 48, 49,

Tsar-fa-ni-tum be-el-tum rabt-tum chii.

the great mistress, the wife of

S^e preceding note. MI' R. 576, Rev. 35:

.A7-/*) slia 7-a-

SUCH, when pronounced

the god Ninib of "the

pouring out," or better of

'the washing, cleansing, himself" (Jensen, K. B. VI*

forthcoming article on Jahveh.

his daughter aw(f his wife

S.) p. 44, note

'See Delitzsch, Handivdrterhuch

THE CHRIST OF ANCIENT TIMES.

called the ''son of the thirtieth

nether world, whose

god of the death" was celebrated on the twenty-

5 eighth of a month, but also with dingirBIL-GI, resp. diirQiSH-