The Mythology of Babylonia and Assyria. Donald A. MackenzieЧитать онлайн книгу.
target="_blank" rel="nofollow" href="#ulink_9b737671-9167-567a-97fe-6a311df564a9">28. 2 Kings, xviii, 32.
29. Herodotus, i, 193.
30. Peter's Nippur, i, p. 160.
31. A Babylonian priest of Bel Merodach. In the third century a.c. he composed in Greek a history of his native land, which has perished. Extracts from it are given by Eusebius, Josephus, Apollodorus, and others.
32. Indian Myth and Legend, pp. 140, 141.
33. The Religion of the Semites, pp. 159, 160.
34. Religion of Babylonia and Assyria, M. Jastrow, p. 88.
35. The Seven Tablets of Creation, L.W. King, vol. i, p. 129.
36. Religious Belief in Babylonia and Assyria, M. Jastrow, p. 88.
37. Cosmology of the Rigveda, Wallis, and Indian Myth and Legend, p. 10.
38. The Old Testament in the Light of the Historical Records and Legends of Assyria and Babylonia, T.G. Pinches, pp. 59-61.
39. The Religion of Babylonia and Assyria, T.G. Pinches, pp. 91, 92.
40. Joshua, xv, 41; xix, 27.
41. Judges, xvi, 14.
42. I Sam., v, 1-9.
43. I Sam., vi, 5.
44. The Devils and Evil Spirits of Babylonia, R. Campbell Thompson, London, 1903, vol. i, p. xlii.
45. The Devils and Evil Spirits of Babylonia, R. C. Thompson, vol. i, p. xliii.
46. A History of Sumer and Akkad, L. W. King, p. 54.
47. The Gods of the Egyptians, E. Wallis Budge, vol. i, p. 290.
48. The Gods of the Egyptians, vol. i, p. 287.
49. The Devils and Evil Spirits of Babylonia, vol. i, Intro. See also Sayce's The Religion of Ancient Egypt and Babylonia (Gifford Lectures, 1902), p. 385, and Pinches' The Old Testament in the Light of Historical Records, &c., p. 71.
Chapter III.
Rival Pantheons and Representative Deities
Abstract
Why Different Gods were Supreme at Different Centres--Theories regarding Origin of Life--Vital Principle in Water--Creative Tears of Weeping Deities--Significance of widespread Spitting Customs--Divine Water in Blood and Divine Blood in Water--Liver as the Seat of Life--Inspiration derived by Drinking Mead, Blood, &c.--Life Principle in Breath--Babylonian Ghosts as "Evil Wind Gusts"--Fire Deities--Fire and Water in Magical Ceremonies--Moon Gods of Ur and Harran--Moon Goddess and Babylonian "Jack and Jill"--Antiquity of Sun Worship--Tammuz and Ishtar--Solar Gods of War, Pestilence, and Death--Shamash as the "Great Judge"--His Mitra Name--Aryan Mitra or Mithra and linking Babylonian Deities--Varuna and Shamash Hymns compared--The Female Origin of Life--Goddesses of Maternity--The Babylonian Thor--Deities of Good and Evil.
In dealing with the city cults of Sumer and Akkad, consideration must be given to the problems involved by the rival mythological systems. Pantheons not only varied in detail, but were presided over by different supreme gods. One city's chief deity might be regarded as a secondary deity at another centre. Although Ea, for instance, was given first place at Eridu, and was so pronouncedly Sumerian in character, the moon god Nannar remained supreme at Ur, while the sun god, whose Semitic name was Shamash, presided at Larsa and Sippar. Other deities were similarly exalted in other states.
As has been indicated, a mythological system must have been strongly influenced by city politics. To hold a community in sway, it was necessary to recognize officially the various gods worshipped by different sections, so as to secure the constant allegiance of all classes to their rulers. Alien deities were therefore associated with local and tribal deities, those of the nomads with those of the agriculturists, those of the unlettered folks with those of the learned people. Reference has been made to the introduction of strange deities by conquerors. But these were not always imposed upon a community by violent means. Indications are not awanting that the worshippers of alien gods were sometimes welcomed and encouraged to settle in certain states. When they came as military allies to assist a city folk against a fierce enemy, they were naturally much admired and praised, honoured by the women and the bards, and rewarded by the rulers.
In the epic of Gilgamesh, the Babylonian Hercules, we meet with Ea-bani, a Goliath of the wilds, who is entreated to come to the aid of the besieged city of Erech when it seemed that its deities were unable to help the people against their enemies.
The gods of walled-round Erech
To flies had turned and buzzed in the streets;
The winged bulls of walled-round Erech
Were turned to mice and departed through the holes.
Ea-bani was attracted to Erech by the gift of a fair woman for wife. The poet who lauded him no doubt mirrored public opinion. We can see the slim, shaven Sumerians gazing with wonder and admiration on their rough heroic ally.
All his body was covered with hair,
His locks were like a woman's,
Thick as corn grew his abundant hair.
He was a stranger to the people and in that land.
Clad in a garment like Gira, the god,
He had eaten grass with the gazelles,
He had drunk water with savage beasts.
His delight was to be among water dwellers.
Like the giant Alban, the eponymous ancestor of a people who invaded prehistoric Britain, Ea-bani appears to have represented in Babylonian folk legends a certain type of foreign settlers in the land. No doubt the city dwellers, who were impressed by the prowess of the hairy and powerful warriors, were also ready to acknowledge the greatness of their war gods, and to admit them into the pantheon. The fusion of beliefs which followed must have stimulated thought and been productive