The Old Testament In the Light of The Historical Records and Legends Part 42

" 'From this day of this year we will give 1 mana of silver, the sustenance of Itti-Marduk-bala?u, for their father, to Bel-a?e-u?ur and Nabu-muetiq-urri, from our (own) necessities. The amount, as much as Itti-Marduk-bala?u, their father, has taken, they shall keep for (his) keep, and they shall give the grant for this year.'

"(Done along) with Bel-unu; Nur; Muranu; Iddin-Bel; Bel-u?ur-u, the scribe of Anu-Bel, and the deputy-scribes of Anu-Bel."(145)

Though the translation is necessarily, from the mutilation of the text, not altogether satisfactory, certain items of information which it contains will hardly admit of doubt. There were still inhabitants of the city, there were temple-servants, who were probably under a kind of overseer of the works, and these apparently attended to all the temples.

Whether this man was too old to work or not is doubtful, but it would seem that it was considered too much that his sons should keep him altogether, hence the drawing up of the doc.u.ment here quoted.

It is noteworthy that, instead of Merodach, or Bel-Merodach, the G.o.d of Babylon, who became the chief deity of all Babylonia, a new deity appears, namely, Anu-Bel, _i.e._ Anu the Lord, or, paraphrased, the Lord G.o.d of Heaven, probably the G.o.d Merodach identified with Anu. The religion of the Babylonians probably underwent many changes during this later period, when those who belonged to it came into contact with foreigners, many of them most intelligent men, whose teaching must have had with them great weight.

Another important inscription, in the British Museum, gives many details of the period of this little-known king, Aspasine. From this we learn that the Elamites made incursions in the neighbourhood of the Tigris.

Pilinussu, the general in Akkad, apparently carried on operations against another general, and seems to have gone to the cities of the Medes before Baga-asa, the brother of the king. A man named Te'udii also seems to have opposed the general in Akkad. Yet another inscription of the same period states that Ti'imu?usu, son of Aspasine, went from Babylon to Seleucia (on the Tigris), showing that the former renowned place was still regarded as one of the cities of the land. At this time one of the opponents of Aspasine's generals was "Pitt.i.t, the enemy, the Elamite." Elam, to its whole extent, was smitten with the sword, and Pitt.i.t (was slain, or captured). Sacrifices were made to Bel, probably on account of this victory.

Similar inscriptions of the time of the Arsacidean rule in Babylonia also exist, and would probably be useful if published. Unfortunately, they are all more or less damaged and mutilated, but of those which I have been able to make notes of, one may be worth quoting. The following extract will show its nature:-

"This month I heard thus: Araka the king and his soldiers departed to the city of Arqania.... (I) heard thus: The Elamite and his soldiers departed to battle before the city Apam'a which is upon the river ?il?u...."

The remainder is very mutilated, and requires studying in conjunction with all the other inscriptions of the same cla.s.s, though even then much must necessarily be doubtful.

In many of these inscriptions each of the long paragraphs ends with a reference to the sacrifices which had been made in the temples of Babylon among the ruins, and sometimes, though rarely, they refer to something of the nature of an omen. The following will serve as an example:-

"... descended to Babylon from Seleucia which is upon the Tigris. Day 10, the governor of Akkad ... the congregation of e-saggil, (sacrificed) one ox and 4 lambs in the gate Ka-dumu-nuna of e-saggil, (and) made (prayer for the lif)e of the king and his preservation. On the 5., one ox and 3 lambs (they sacrificed). The congregation of Baby]lon came to Ka-dumu-nuna of e-saggil, offerings like the former ones were made ... went forth from Sippar. This month a goat brought forth, and the litter was 15."

Contract-tablets, some of them of a very late date indeed, within a decade or two of the Christian era, show that the temples still existed, and that sacrifices and services still went on, probably uninterruptedly, at the temples of Babylon, and this implies that, though the country had no national existence, the beliefs of the people survived for many centuries the downfall of their power. In all probability, what took place at Babylon had its counterpart in other places in the country-the fanes renowned of old-as well. Indeed, it is known that, at the most perfectly preserved of the temple-towers of Babylonia at the present day-that at Borsippa, now and for many centuries known as the Birs Nimroud, "the tower (as it is explained) of Nimrod,"-the services and wors.h.i.+p were continued as late as the fourth century of the Christian era. The wors.h.i.+p of Nebo, the G.o.d of wisdom, or, rather, letters, had always been extremely popular, hence, in all probability, the continuation of his cult until this late date. But this was to all appearance the last remnant of the powerful and picturesque creed of old Babylon, and details of its slow and gradual disappearance from the religious beliefs of the world would probably be as interesting as the story of its growth and development.

"The Church at Babylon," mentioned in 1 Peter v. 13, is generally understood allegorically, as of the Church in the world, or that in the great Babylon of the time when the apostle wrote, namely, Rome. Though it is unknown whether a Christian Church existed in his time anywhere in Babylonia, it is probably certain that the native Christians of Baghdad (and 'Iraq in general) are pure descendants of the ancient Babylonians, to whom, in form and stature, as well as in character, and their tendency to progress, they have a great likeness. The same may be said of the native Christians of a.s.syria.

Could we but know the history of a.s.syria at this period, it is very probable that we should find it to resemble in certain things-perhaps in the main-that of Babylonia after her downfall. From the religious point of view, also, there must have been similarity. They, too, knew the wors.h.i.+p of the "merciful Merodach," to them a type of Christ, and his father ea (from whom he obtained the means of helping mankind), in name and position a type of Jah, G.o.d the Father, whom the Christians wors.h.i.+pped. But we shall never in all probability know whether they thus a.n.a.lyzed and compared the two faiths, though it is very possible that they did, for it is said that the Egyptians were attracted to Christianity by the comparison of Christ with their Osiris. Such, however, is the tendency of the mind of mankind. Ever unwilling to break with the old, he seeks for some a.n.a.logy in the new, to form a bridge whereby to pa.s.s to higher things. Minor deities have ever tended to become Christian saints, and such may have been-indeed, probably was-the case with the Babylonians and the a.s.syrians.

APPENDIX. THE STELE INSCRIBED WITH THE LAWS OF ?AMMURABI.

This monument was found at Susa, in the excavations undertaken by the French Government, by MM. de Morgan and Prof. V. Scheil. It is a column of diorite, measuring about 7 feet in height, tapering slightly from the bottom upwards. The circ.u.mference of the base is about 2 yards, and at the summit about 5 feet 5- inches. As, however, the stone is not square, it may be described as measuring, roughly, 22 inches broad at the base, and 16 inches just above the bas-relief at the top, where it is rounded somewhat irregularly.

The bas-relief, which is in perfect condition, measures about 2 feet 2 inches in height, and represents ?ammurabi standing, facing to the right, towards the sun-G.o.d ama, who sits on a throne of the usual recessed design. The G.o.d is bearded, clothed in a flounced robe, and has his hair looped up behind. His hat is pointed, and is adorned with four (eight) horns, rising at the side, and coming forward, where their points are turned up. His right shoulder is bare, and in his right hand he holds a staff and a ring, emblematic of authority and eternity, or his apparent course in the heavens. His right hand is held against his breast, and wavy lines, probably representing his rays, arise from his shoulders.

?ammurabi, who stands before the seated G.o.d, is clothed in a long robe reaching to his feet, and held up by his left arm. His right shoulder and arm are bare, and the hand is raised as if to emphasize the words he is uttering. Like the G.o.d, he is heavily bearded. On his head he wears the globular thick-brimmed hat distinctive of men in authority for many hundred years before his time, and for a considerable period afterwards.

The inscription, which is in horizontal columns, covers all four sides of the stone, and is divided into two parts, called by Prof. Scheil, who first translated it, the "obverse" and the "reverse" respectively. The former is in 16 columns, after which come 5 columns which have been erased, probably, as Prof. Scheil remarks, to insert the name and t.i.tles of an Elamite king, utruk-Na??unte, who has his inscription placed on several other monuments of Babylonian origin found there. For some reason or other, the s.p.a.ce on the stele of ?ammurabi still remains blank. The "reverse" has 28 columns of inscription. The columns are narrow, and the lines consequently short, but as the latter are no less than 3638 in number, the text is a very extensive one, and when complete, must have consisted of over 4000 lines.

The inscription consists of three portions: the Introduction, consisting of 4 columns and 25 lines, detailing all the benefits which ?ammurabi had conferred on the cities and temples of the land; the Laws, which occupy the remainder of the obverse, and 23 columns of the reverse (in all, 40 columns less 25 lines); and the Conclusion, occupying the remaining 5 columns, in which he recounts his own virtues, and in a long curse, calls upon the G.o.ds whom he wors.h.i.+pped to punish and destroy any of his successors who should abolish or change what he had written, or destroy his bas-relief.

The Laws Of ?ammurabi.

Introduction.

When the supreme G.o.d, king of the Annunaki,(146) and Bel, lord of the heavens and the earth, who fixes the destinies of the land, had fixed for Merodach, the eldest son of Ae, the Divine Lords.h.i.+p over the mult.i.tude of the people, and had made him great among the Igigi, they called Babylon by its supreme name, caused it to be great among the countries (of the world), and caused to exist for him in its midst an everlasting kingdom, whose foundation is as firm as heaven and earth.

At that time ?ammurabi, the n.o.ble prince-he who fears G.o.d-me-in order that justice might exist in the country, to destroy the evil and wicked, that the strong might not oppress the weak,-G.o.d and Bel, to gladden the flesh of the people, proclaimed my name as a SunG.o.d(147) for the black-headed ones,(148) appearing and illuminating the land.

?ammurabi, the shepherd proclaimed of Bel am I-the perfecter of abundance and plenty, the completer of everything for Niffur (and) Dur-an-ki,(149) the glorious patron of e-kura;(150)

The powerful king who has restored the city eridu to its first state, who has purified the service of e-apsu;(151)

The best of the four regions, who made great the name of Babylon, rejoicing the heart of Merodach, his lord, who daily stays (at service) in e-sagila;(152)

The kingly seed whom the G.o.d Sin has created, who endows with riches the city of Ur;(153) humble, devout, he who brings abundance to e-ki-nu-gala;(154)

The king of wisdom, favourite of ama, the powerful one, he who founded (again) the city of Sippar, who clothed with green the burial-places of Aa,(155) who made supreme the temple e-babbara,(156) which is like a throne (in) the heavens;

The warrior benefiting Larsa,(157) who renewed the temple e-babbara(158) for ama his helper;

The lord who gave life to Erech, procuring waters in abundance for its people, he who has raised the head of the temple e-anna, completing the treasures for Anu and Innanna;(159)

The protector of the land, who has rea.s.sembled the scattered people of Nisin, who has made abundant the riches of the temple E-gal-ma?;(160)

The unique one, king of the city, twin brother of the G.o.d Zagaga, he who founded the seat of the city of Ki, who has caused the temple e-mete-ursag(161) to be surrounded with splendour, who has caused the great sanctuaries of the G.o.ddess Innanna to be increased;

Overseer of the temple of ?ursag-kalama, the enemies' temple-court, the help of which caused him to attain his desire;(162)

He who has enlarged the city of Cuthah, made great everything for the temple Meslam;(163)

The mighty steer who overthrows the enemy, the beloved of the G.o.d Tutu;(164)

He who causes the city of Borsippa to rejoice, the supreme one, he who is tireless for the temple e-zida;(165)

The divine king of the city, wise, alert, he who has extended the agriculture of Dilmu,(166) who has heaped up the (grain) receptacles for the powerful G.o.d Ura;(167)

The lord (who is) the adornment of the sceptre and the crown, with which the wise G.o.ddess Mama has crowned him;

Who has defined the sanctuaries of Ke, who has made plentiful the glorious feasts for the G.o.ddess Nin-tu;

The provident and careful one, who set pasturages and watering-places for Laga and Girsu, he who procured great offerings for e-ninnu;(168)

He who holds fast the enemy, the favourite of the divinity, he who fulfils the portents of the city ?allabu, he who has gladdened the heart of Itar;(169)

The prince undefiled, whose prayer(170) Addu(171) has heard, he who gives rest to the heart of Addu, the warrior, in the city Muru;

He who set up the ornaments in the temple E-para-galgala, the king who gave life to the city of Adab;