Oriental Women Part 5

Even wives of the Kings of Israel, as a rule, are not called queens, though Jezebel,--the Phoenician wife of Ahab,--king of the Ten Tribes, is a notable exception. This may be accounted for, however, by the fact that she was not an Israelite and wors.h.i.+pper of Jehovah, but a devotee of Ashtoreth, the queen divinity of Phoenicia; and withal she was a far stronger, more aggressive personality than her inefficient husband. It is of interest to observe also that Jezebel is called queen only in connection with her sons. The idea of queen-mother is far more common among the Hebrews than that of queen-wife. Mothers of kings were given especial honor. King Solomon takes his seat upon his throne and sends, not for his wife to sit by his side, but for Bathsheba, his mother, whose adjacent throne is set at the king's right hand. Asa, in his religious reforms, removed his mother from being queen because she had set up an image or sacred pillar in honor of Baal wors.h.i.+p. Jeremiah the prophet called upon the King of Israel and his queen-mother--who seems to have been most active in opposing the prophet's proposed policy in submitting to the Babylonians without a struggle--to humble themselves, because their crowns were even then toppling from their heads. Thus the semi-royal character of the mothers of the kings is evident. This will account, at least in part, for the wording of the chronicles of the kings of Israel and Judah, for this is the set formula: "And A----slept with his fathers, and B----, his son, reigned in his stead. And his mother's name was M----. And he did that which was right (or evil) in the sight of the Lord."

Thus is the importance of the queen-mother constantly emphasized in the Hebrew records.

V

THE BABYLONIAN AND a.s.sYRIAN WOMEN

Archaeology here puts on her ap.r.o.n, takes her pick and spade in hand to help us uncover the story of the woman of Babylonia and a.s.syria. Skulls, jewels, cylinders, tablets, monuments, mural decorations must be brought to light after their long sleep beneath the surface of the ground. As alive from the dead these come forth to tell, at least in broken story, of those women who helped to make the valley of the Tigris and Euphrates among the most noteworthy spots upon the face of the Eastern world.

What we may know concerning the women of this early a.s.syro-Babylonian civilization may be derived in part from the Greek annalists who taught the world to write history, but chiefly from the discoveries in modern excavations. And even with these sources at our command, we shall find that many things which we would like to know about a.s.syrian and Babylonian women are still obscure.

The Sumer-Accadian question shall not disturb us here. That there was a non-Semitic people living in the region of the Euphrates and the Tigris, and that they developed a civilization from which the Babylonian and a.s.syrians later borrowed, seems clearly established. What the Sumerian and Accadian women left to their Semitic sisters who came at length into the ancient heritage, it would now be impossible to say with any degree of certainty.

The ancient mythology and the epic poems of these people contain many female characters, which may throw some light upon woman's place in their civilization. A people's mythology is the dim daguerreotype of their childhood thinking. Fortunately for us, the last fifty years have brought to light a whole series of epic poems from early Babylonian life, some of them in fragmentary form, others more or less well preserved. In nearly all these the feminine character has its place.

It will be remembered that in the Hebrew account of the creation no female divinity plays a part. In the kindred Semitic accounts from Babylonia and a.s.syria, however, Tihamat, or Mummu Tohamat, becomes the primeval mother of all things. She was chaos--corresponding to the Hebrew _Tehom_, or "abyss." And thus, from the womb of dark chaos, with the ocean as father, came the divinity, the sun, moon and stars, earth, man, everything. But, strangely enough, after the birth of the first G.o.ds from chaos, a strife arose between them and their mother Tihamat.

It is, however, the old story of light's struggle with darkness. Anu would decide the dispute, but Tihamat declares that the war must go on.

Marduk, the G.o.d of light, becomes the special champion of the forces arrayed against primeval darkness, and Tihamat is vanquished and cut asunder. From one part he makes the firmament of the heaven, to which the G.o.ds of the heavenly lights, sun, moon, and stars, are a.s.signed, and from the other half he fas.h.i.+ons the earth.

So, also, in the story of the Deluge, the Babylonian Noah, called Sit-Napishti, takes his wife with him into the ark; and when the floods subside and the s.h.i.+p rests, stranded upon the land, Ishtar, the G.o.ddess of the rainbow, greatly rejoices as she smells the sweet incense that arises from the grateful altar of Sit-Napishti. The G.o.d Bel is persuaded never again to destroy the earth with a flood, and so takes Sit-Napishti and his faithful wife by the hand, blesses them, and at length translates them to paradise.

One of the most prominent heroines of early Babylonian epic is Ishtar.

Indeed, there are many variant stories concerning her. Ishtar's descent into Hades is, in fact, one of the most important legends of Oriental mythology. She is the G.o.ddess of love, corresponding to the Canaanite and Phoenician divinities Ashtoreth and Astarte. She is the Aphrodite, the Venus of cla.s.sic myth. Earlier she did not hold power over men's minds. She was a G.o.ddess of war, and the earlier warriors honored her as their patroness. It was Esarhaddon who enlarged the honors paid her; and he is said once to have interrupted his scribe, while reading of two important expeditions of arms, to send and fetch _The Descent of Ishtar into Hades_.

This romantic story of adventure on the part of the G.o.ddess is well set out in early a.s.syro-Babylonian literature. Tammuz, the young husband of Ishtar, has been cut off by the boar's tusk (of winter). Ishtar mourned incessantly for her lover, but in vain. She resolved to rescue him if possible from the realm of shade, the kingdom of Allat, whence he had gone; for, though G.o.d he was, he must keep company with all the rest whom death claimed. Only one method of restoring him to the realm of life was possible. There was a spring which issued from under the threshold of Allat's own palace. One who could bathe in and drink of these wonderful waters would live again. But, alas! they were zealously guarded; for a stone lay upon the fountain, and seven spirits of earth watched with a.s.siduous care lest some might drink and live. Of these waters Ishtar resolved to go and fetch a draught. But no one, not even a G.o.ddess, can descend into this Hades alive. So we read: "To the land from whence no traveller returns, to the regions of darkness, Ishtar, the daughter of Sin, has directed her spirit to the house of darkness, the seat of the G.o.d Iskala, to the house which those who enter can never leave, by the road over which no one travels a second time, to the house the inhabitants of which never again see the light, the place where there is no bread, but only dust, no food, but wind. No one can see the light there, ... upon the gate and the lock on all sides the dust lies thick." But Ishtar, in her quest of love, is nothing daunted by the difficulties or the forbidding aspects of her task. She descends to the gates of Allat's abode and knocks upon them, calling commandingly to the doorkeeper to unlock the bolts: "Guardian of life's waters, open thy doors, open thy doors that I may go in. If thou do not open thy gate and let me in, I will sound the knocker, I will break the lock, I will strike the threshold and break through the portal. I will raise the dead to devour the living, the dead shall be more numerous than the living."

The porter goes and tells his mistress, Allat, of the imperious demand of Ishtar. "O G.o.ddess, thy sister Ishtar has come in search of the living water; she has shaken the strong bolts, she threatens to break down the doors." Allat treats her with contempt, but finally commands her messenger: "Go, then, O guardian, open the gates to her, but unrobe her according to the ancient laws." Since men come naked into the world, they must go out unclad, and the older custom among the Babylonians was to bury the dead without clothing. Ishtar is stripped of her garments and jewels, and at each successive gate more of her ornaments were appropriated. First went her crown, for Allat alone was queen in that gloomy realm; then her earrings, her jewelled necklace; then her veil, her belt, her bracelets, and her anklets. When through the seventh gate she pa.s.sed, all her garments were taken away; and Allat commanded her demon Namtar--the plague devil--to take her from the queen's presence and strike her down with disease of every sort. Meanwhile, in the upper world all are mourning because of her absence; for, as G.o.ddess of love and procreation, all nature was peris.h.i.+ng, and there was no renewal. All the forces of the upper world, therefore, united to bring her back to light; for the world would be depopulated and barren, if some means were not found to restore her.

Here the supreme G.o.d Hea comes to the rescue, for he alone, as controller of the universe, can violate the laws which he himself has imposed thereon. Hea commands that Allat give life again to Ishtar by the application of the water of life to her. She was informed that power over the life of her consort Tammuz was given into her hands. The water of life was poured upon him, he was anointed with precious perfumes and clothed in purple. Thus "Nature revived with Tammuz: Ishtar had conquered death."

That the Babylonian Hades was presided over by a queen; that the real sceptre in the underworld was swayed by a woman is a matter of some significance. In the old Norse mythology the G.o.ddess Hel, without a husband, ruled in the abode of h.e.l.l, or the place of death. Among the Greeks, Persephone divided with her husband, Pluto, the control of the underworld. With the Babylonians it is the G.o.ddess Allat whose power controls the realm of the dead; and even her scribe, contrary to what we might expect, was also a woman, whose name was Belit-Iseri. Allat, the mistress of death, is not represented as an attractive woman, but ill shaped, with the wings and claws of a bird of prey. She goes to and fro in her realm, exploring the river which flows from the world to her own abode. A huge serpent is brandished in each hand, with which, as "an animated sceptre," she strikes and poisons those against whom her enmity is directed. The boat in which she navigates the dark river has a fierce bird's beak upon its prow, and a bull's head upon its stern. Her power is irresistible; and even the G.o.ds cannot invade her realm except they die like men, and graciously acknowledge her supremacy over them. Just as the dead eat and drink and sleep, so does Allat. Her daily portion, as with other divinities, comes from the table of the G.o.ds, brought by her faithful messenger, Namtar. Libations poured out in sacrifice by the living also trickle down to her through the earth. Thus Allat lives and reigns in the land from which no traveller returns, a kingdom into which twice seven gates open to receive the dead; but none opens for their release.

Professor Peter Jensen, of Marburg, Germany, has raised the question: Why in the realm of the dead is the power of woman so important, and even monarchical in character? He answers it by the very simple explanation that just as the Hebrews personified their Sheol, and the North Germanic nations their Hel, so the a.s.syrians and Babylonians regarded their country of the dead as a person. And that since names of places and lands are of feminine gender, in a.s.syrian thought as in the Hebrew, the land of the dead was conceived of under the form of a woman.

Whether this be the true explanation or not, certain it is that the female principle played an important part in the religious thinking of the a.s.syro-Babylonian peoples.

It is not difficult, therefore, to perceive that women would hold an important place in Babylonian and a.s.syrian religious life, and in the Phoenician cult. When the G.o.ddess plays an important part in religion, especially when the renovative and procreative powers of nature are wors.h.i.+pped, woman will naturally find a place. While the Hebrews have their prophetesses, the religion of Babylonia and a.s.syria has its priestesses as well as prophetesses.

No account of the women of a.s.syria would seem complete without reference to the legend of Semiramis and her wonderful exploits. And as is the case with much of the history of the dawn of nations, we are indebted to the Greeks for preserving for us the story of this superlative queen. Ctesias, Diodorus, Herodotus, Strabo, and others tell her story or mention her achievements. This remarkable woman was said to be the daughter of Derceto, the G.o.ddess of reproductive nature and of a youthful mortal with whom she had fallen in love. The babe was exposed by its mother, but was found and cared for by a shepherd named Simmas.

Having developed into a very beautiful damsel, she won the hand of Oannes, Governor of Syria. In the war against Bactria she so distinguished herself for bravery, disguising herself as a soldier and scaling the wall of the besieged capital, that the King Ninus, founder of the city of Nineveh, took her to be his own queen. Soon Ninus died and Semiramis became sole ruler of the realm. Unbounded ambition, coupled with surpa.s.sing genius, caused her to undertake the labor of eclipsing the glory of all her predecessors. She built cities, threw up defences, conquered kings, and extended her territory in every direction. She made the city of Babylon one of her capitals, fortifying it with gigantic walls of sun-dried brick, cemented with asphalt. She built wonderful bridges supported by huge pillars of stone. Diodorus Siculus, quoting Ctesias, thus describes her work upon the walls of the city of Babylon: "When the first part of the work was completed, Semiramis fixed on the place where the Euphrates was narrowest, and threw across it a bridge five stadia long. She contrived to build in the bed of the stream pillars twelve feet apart, the stones of which were joined with strong iron clamps, fixed into the mortises with melted lead. The side of these pillars toward the run of the stream was built at an angle, so as to divide the water and cause it to run smoothly past and lessen the pressure against the ma.s.sive pillars. On these pillars were laid beams of cedar and cypress, with large trunks of palm trees, so as to form a platform thirty feet wide. The queen then built at great cost, on either bank of the river, a quay with a wall as broad as that of the city and one hundred and sixty stadia long, that is, nearly twenty miles. In front of each end of the bridge, she built a castle flanked by towers, and surrounded by triple walls. Before the bricks used in these buildings were baked, she modelled on them, figures of animals of every kind, colored to represent living nature. Semiramis then constructed another prodigious work: she had a huge basin, or square reservoir, dug in some low ground. When it was finished the river was directed into it, and she at once commenced building in the dry bed of the river, a covered way leading from one castle to the other. This work was completed in seven days, and the river was then allowed to return to its bed, and Semiramis could then pa.s.s dry-shod under water from one of her castles to the other. She placed at the two ends of the tunnel, gates of bronze, said by Ctesias to be still in existence in the time of the Persians. Lastly, she built in the midst of the city the temple of the G.o.d Bel."

It will be seen from such a paragraph as this just quoted how Semiramis antic.i.p.ated much of the best work of engineering of modern times. The mountains and valleys yielded to her daring when highways were to be built for the extension of her power and her commerce. In Armenia, Media, and all the regions around she exhibited her genius and prowess.

Even Egypt and Ethiopia fell before her. Only when she undertook to carry her arms into far-off India did she meet with reverses.

Stabrobatis, King of India, with the aid of elephants, utterly routed the army of the valiant queen, and she never again attempted an expedition to the Far East. As an example of what Semiramis thought of herself, we may quote the words attributed to her: "Nature gave me the body of a woman, but my deeds have equalled those of the most valiant men. I ruled the empire of Ninus, which reaches eastward to the river Hinaman (the Indus), southward to the land of incense and myrrh (Arabia Felix), northward to the Saces and Sogdians. Before me no a.s.syrian had seen a sea; I have seen four that no one had approached, so far were they distant. I compelled the rivers to run where I wished, and directed them to the places where they were required. I made barren land fertile by watering it with my rivers; I built impregnable fortresses; with iron tools I made roads across impa.s.sable rocks; I opened roads for my chariots, where the very wild beasts were unable to pa.s.s. In the midst of these occupations, I have found time for pleasure and love!"

What are we to think of this story of the very wonderful lady of the Orient of long ago? Did she ever live, move, and have her remarkable being? It is needless to reply that the story is purely legendary, that none of the modern excavations which have been so fruitful in character have confirmed the story of Ctesias. On the contrary, the monuments have as yet failed even to certify to the existence of such a woman. The fact that her birth is given as from a G.o.ddess, that at her death she was changed into a dove, and was thereafter herself wors.h.i.+pped as a G.o.ddess, is some evidence of the unreliable character of the narrative. A queen who bore the name of Sammuramat and lived between B.C. 812 and B.C. 783 has been discovered as a historical personage, a name that may possibly have influenced that given the great prehistoric queen. But the marvellous achievements attributed to Semiramis are discovered to be the work of man through a long series of years, and that, too, highly idealized in the numerous details.

That the imaginary queen, as the story goes, had a power over the minds of the people is evident from the fact that many later achievements of arms and of building were attributed to her. And yet, notwithstanding the mythological character of the story of Semiramis, there is reflected much truth concerning a.s.syro-Babylonian history in these legends. That so great achievements should have been attributed to a woman is evidence of a lack of that prejudice against woman which is discoverable among many Oriental people. In the region of the Euphrates and the Tigris, women had a noteworthy degree of independence, and in some respects a recognized equality. The legend could have developed only in such an atmosphere. The comparison of feminine and masculine virtues has been made time out of mind; the following words from Plutarch are, in this connection, of interest: "Neither can a man truly any better learn the resemblance and difference between feminine and virile virtue than by comparing together lives with lives, exploits with exploits, as the product of some great art, duly considering whether the magnanimity of Semiramis carries with it the same character and impression with that of Sesostris, or the cunning of Tanaquil the same with that of King Servius, or the discretion of Portia the same with that of Brutus, or that of Pelopidas with that of Timoclea, regarding that quality of these virtues wherein lie their chiefest point and force."

It is certain that if early a.s.syrian myth is to be consulted, the a.s.syrians had no hesitancy in recognizing the possibility of real greatness in woman's accomplishments and womanly genius.

While there are few queens of note among the prominent personages of whom we read upon the monuments, and while the name of no woman occurs in the Eponym Canon by which the chronology of the nation's life is reckoned, yet the place of woman among the a.s.syrians and Babylonians was one of greater privilege and honor than among most ancient nations.

Those unsurpa.s.sed walls that protected the great city of Babylon and the hydraulic works which Cyrus, the conqueror of Babylon, was forced to capture before the city fell into his hands are attributed by Herodotus to a woman,--Queen Nitocris.

In the Code of Hammurabi, who was King of Babylon about B. C. 2250, the most ancient of all known codes of law, woman fares well for so early a period. One of these quaint laws reads: "If a woman hates her husband and says, 'Thou shalt not have me,' they shall inquire into her antecedents for her defects. If she has been a careful mistress and without reproach, and her husband has been going about and greatly belittling her, that woman has no blame. She shall receive her presents, and shall go to her father's house." "If she has not been a careful mistress, has gadded about, has neglected her house and belittled her husband, they shall throw that woman into the water!" Under this code, a man might sell his wife to pay his debts. For three years she might work in the house of the purchaser; after which she was to be given her freedom. Where the law of Moses says: "He that smiteth his father _or his mother_ shall be surely put to death," Hammurabi's code enjoins: "Who smites his father, loses the offending limb."

From the many contract tablets that have been exhumed much fresh light has been thrown upon the social customs of the people in the valleys of the Euphrates and the Tigris. In Babylonia the woman did not suffer greatly before the law from the fact that she was the weaker vessel.

Indeed, the scales were held quite evenly as between the s.e.xes. A woman might hold her own property, appear in public, and attend to her own business. Frequently, a.s.syrian women are depicted upon monuments riding on the highways upon mules. Woman might even hold office and plead in a court of justice--so far did Babylonia antic.i.p.ate the progress of modern Western ideas. Agreements have been discovered upon tablets by which it was covenanted between a man and his wife that should the husband marry another during the lifetime of the first wife, all the dowry of the first shall be returned to her and she shall be allowed to go where she pleases. The law concerning divorce, however, would seem to lack that fairness which characterizes many other regulations of social life. A man might divorce his wife by the payment of a pecuniary consideration; but if a woman undertook the initiative in annulling the marriage contract, she might be condemned to death by drowning.

In the formula for the exorcism used by the priests to break the spell the G.o.ds had sent upon one possessed or sick, we discover that despising the mother was regarded as being as culpable as dishonoring the father.

"Has he perchance set his parents or relations at variance, sinned against G.o.d, despised father or mother, lied, cheated, dishonored his neighbor's wife, shed his neighbor's blood, etc. Indeed, an ancient law, which is thought to go back even to Accadian precedents, even gives to the woman, if she be a mother, greater honor than to the man for it is prescribed that if a son denies his father he is to be fined; if he denies his mother, he is to be banished."

It must be said, however, that the social freedom of the women depended much upon their social rank. The women of the lower walks of life were singularly independent for an Oriental community. Indeed, their liberty was practically unrestricted. They could be seen upon the public highways, with both head and face uncovered. They could make their purchases at the market place, attend to any business that they might find necessary, and visit the homes of their friends without restraint.

While all women, whatever might be their rank, had the same standing before the laws of the land, unbending custom kept women of the highest plane of social life within the seclusion of the home. Even when allowed the privilege of being seen in public, they must go attended by eunuchs or pages, so that both seeing and being seen were difficult processes.

Of course, in the highest lady of the land, the queen, was found the culmination of dignity and exclusiveness, and she was rarely seen by anyone except her husband, members of the royal family, and her servants. Thus rank, instead of giving freedom and enlarged powers, tended only to bring monotony and seclusion.

The women of the lower cla.s.ses usually went with bare feet, as well as bare heads. With their long s.h.a.ggy garments they did not present a very picturesque or attractive appearance. The truth is, the costumes of the people of Babylonia and a.s.syria were wanting in that grace and beauty which is discoverable among some other people of the Orient. The garments lacked that lightness of effect which flowing robes and drapery make possible. The designs and materials were stiff, and with the profusion of borders and fringes presented a heavy aspect. The women did not choose so to dress as to show their natural figure, but by concealing themselves in heavy and sometimes padded garments, their forms were far from beautiful, and contrast most unfavorably with the Greek and Egyptian grace of womanly dress and carriage. The women as well as the men used much embroidery, which was generally very heavy and often elaborate. Some of the designs were highly ornate and beautiful.

Of the education of women in Babylonia and a.s.syria little definite is known, except that it was common for women as well as men to read and write. Exercises and translations of school children have been exhumed from the mounds of ancient Babylonian cities. Dolls and other playthings of the children have also been brought to light, showing that the children of all ages have much the same tastes and occupations. Music, dancing, embroidery, besides reading and writing, were among the accomplishments of the girls of these lands.

Households were amply equipped religiously, for every home must be provided with some method of keeping itself free from the power of evil spirits. When all believe that the world is peopled with demons who are perpetually trying to ensnare men and bring them to ruin if possible, we might expect that the women would be especially superst.i.tious and punctilious to the last degree in order that all evil spirits may be frightened from their dwellings. Hence, they hung amulets in almost every conceivable place. Talismans, statuettes of the dreaded spirits might be seen in every home. Every charm was used to thwart the enemies of human happiness in their attempt to destroy domestic peace, estrange husband from wife, drive the head of the family from his own roof, and send barrenness and blight in every quarter.

The ancient Babylonians had a queer way of marrying off their daughters, if we may believe Herodotus--which we do not. Not any period in the year might the maiden select as the time to become a matron, but only on one occasion during the year, and that a public festival, was marriage permitted. On this occasion, the daughters of marriageable age were put up at public auction. The crier took his place, while the young men who were looking for wives or the young men's parents who were to pay for them, stood about watching their opportunity to exchange their money for feminine values. It is said that the girls were put up for purchase, according to their beauty--the prettiest first, and so on to the end of the sale. Often the contest of buyers would run high in excitement, and large prices were offered for the coveted prize.

After the good-looking damsels were all sold at fair prices, then came the less attractive maidens, who, we are informed, were not sold, but offered as wives with a dowry, the proceeds of the beauties being used to add to the value of their less fortunate sisters. When the auction was over, the marriage followed, and the brides accompanied their new-made husbands to their homes. There was no escape from this method of wedlock. The procedure was not optional, but imperative. There was no marriage ring or bracelet to commemorate the event, but each new wife was given a bit of baked clay in the form of an olive. Through this model a hole was pierced so that it might be worn continually about the neck, and upon it were inscribed the names of the parties to the transaction and the date of their marriage. Several of these clay memorials have been found as mute witnesses of the days when girls were put up at the annual sale of wives in the month of Sabat and knocked down to the highest bidder.

Later, however, this custom gave way to one more rational, when marriage came to be considered both "an act of civil law and a rite of domestic wors.h.i.+p." It became a contract entered into by two parties. A scribe must be called in to draw up the marriage bond. It is to be properly witnessed and filed away with a public notary for future reference.

There is a long period of social evolution between these two methods of conducting marriage. And it is not to be supposed that all trace of bargain and sale have disappeared. Not at all. The following happy effort has been made at reproducing a scene which might have easily occurred between the father of a young man who seeks in marriage the hand of a certain damsel and the father of the girl at the home of the latter.

"'Will you give your daughter Bilitsonnon in marriage to my son Zamamanadin?' The father consents and without further delay the two men arrange the dowry. Both fathers are generous and rich, but they are also men of business habits. One begins by asking too much, the other replies by offering too little; it is only after some hours of bargaining that they finally agree and settle upon what each knew from the beginning was a reasonable dowry--a mana of silver, three servants, a trousseau and furniture, with permission for the father to subst.i.tute articles of equal value for the cash." There being no further obstacles the marriage is accordingly fixed for a day of the next week.

But does not the young lady need a longer time to prepare for an event of so great moment in her life? No, because she has been antic.i.p.ating for some time that such a transaction will be effected by her parents; for has she not already arrived at the age of thirteen? She has therefore not let the past months slip idly through her fingers. She has been busy sewing, embroidering, and making other things of beauty and usefulness for her expected home. But nothing has concerned her more than to see that her own person shall be attractive to her new husband when the veil is lifted on her wedding day. Odors and ornaments ample have been provided.

Early upon the appointed day the friends may be seen moving toward the home of the bride-elect. The scribe who is to draw up the marriage contract is present ready to perform his important task. With his triangular stylus he indents the covenant in soft clay. This is to be inserted in an envelope also of clay that there may be a double impression of the words of the contract. This is to be carefully baked and filed away for possible future use--it may be to be found thousands of years afterward by some explorer digging in the ruins of a long buried city. The day has dawned beautiful, for the astrologer has said that all would be propitious. The hands of the bride and groom are tied together with a thread of wool, the customary emblem of the union into which they have now entered. The marriage contract is clearly read before the a.s.sembled company, and the witnesses make their mark upon the soft tablet, the dowry and other presents are given over. Prayer is made to the proper G.o.ds for the happy pair, and curses are invited upon any who shall undertake to annul the covenant or revoke the gifts.

Next comes the banqueting, of which the a.s.syrians were so fond. Music and dancing, jesting and telling happy tales, with eating and drinking, make up the round of merriment. At length the time comes for the bridal party to make its way to the home of the groom's parents. All along the way are signs of rejoicing, in which all are expected to join. The groom's house is reached, and here the festivities are resumed and carried on for several days, till all are fatigued and sated with mirth and quite ready to see the young couple settle down to their new life as home makers.

Polygamy was rare for the Orient, especially at so early a period; but where polygamy was practised at all, the harem existed. In a.s.syria, the king might have more than one legitimate wife, to say nothing of those who were not so ranked. Sargon had three lawful wives, for each of whom he erected a separate apartment in his royal palace of Dur-Sargina. Like Oriental houses generally, the several apartments are entered from a central court. The queen's apartments were usually rich in decoration and furnis.h.i.+ngs. The harem of Sargon's palace, which may be taken as typical, was entered by gates. One of these had upon the front two huge bronze palm trees, on each side one. Since the palm tree is emblematic of both grace and fecundity, the significance of its use is apparent.

There were anterooms and drawing rooms, as well as bedrooms, for the use of the queen. These were plastered, and mural decorations were abundant, the designs being sometimes conventional, sometimes depicting religious ideas in symbolism. Of course, the winged bull and the winged lion, watchful guardians of a.s.syrian interest, were often painted upon the walls. The G.o.ds were favorite subjects. In the women's apartments were chairs, stools, tables, and the floors of brick or stone were covered with carpets and mats. The bed, more like a modern lounge, was raised upon wooden legs, and held a mattress and appropriate coverings, and placed in a highly ornamented alcove, gave to the bedroom an attractive air.

But how does the queen amuse herself? for long indeed must the hours often have seemed as she lived out her life a comparative prisoner. G.

Maspero, the noted French a.s.syriologist, has thus described the occupation of the queens, as they try to fill the idle hours: "Dress, embroidery, needlework, and housekeeping, long conversation with their slaves, the exchange of visits, and the festivals, with dancing and singing with which they entertained each other, serve for occupation and amus.e.m.e.nt. From time to time the king pa.s.ses some hours amongst them, or invites them to dine with him and amuse themselves in the hanging gardens of the palace. The wives of the princes and great n.o.bles are sometimes admitted to pay homage to them, but very rarely, for fear they should serve as intermediaries between the recluses and the outer world."

The kings of both a.s.syria and Babylonia were, as a rule, kings of insatiable conquest. Hence, much of the year was spent with the army in some distant territory, or, it may be, in lion hunting, a sport which had great attractiveness to a number of the kings. It will be thus seen how little the wives of the monarch enjoyed his real companions.h.i.+p.

There was ample time for monotony, broken now and again by jealousies, followed by bitter hatred and deadly plottings. One wife would almost inevitably share more of the attention of the king than the rest. Those who had reason to believe themselves neglected would certainly be incensed against the more favored rival. The servants of the palace would often be drawn into the disputes, which sometimes had a tragic end. The whole harem, combining against a favorite, might, through the use of poison or by some other clandestine means, end the life of her who was so unfortunate as to be loved by the king beyond the measure thought by her rivals to be her due.

One happy effort tended to relieve at least a little the dull seclusion of the ladies of the harem. This was the planting of a garden in a court adjacent to the house of the women. Often these gardens would be most elaborate and beautiful. The hanging gardens of Babylon, accounted as among the Seven Wonders of the World, were built in honor of a favorite queen. The garden of the harem consisted of trees, such as the sycamore, the poplar, or the cypress, and other plants selected to please the eye of those whose seclusion must have made this suggestion of the country most grateful.