The Religion of Babylonia and Assyria | Page 3

undertaken by him. The drawing for the map was made by Mr. J. Horace Frank of Philadelphia.
* * * * *
To my wife more thanks are due than I can convey in words for her share in the work. She copied almost all of the manuscript, and in doing so made many valuable suggestions. Without her constant aid and encouragement I would have shrunk from a task which at times seemed too formidable to be carried to a successful issue. As I lay down my pen after several years of devotion to this book, my last thought is one of gratitude to the beloved partner of my joys and sorrows.
MORRIS JASTROW, Jr. University of Pennsylvania, June, 1898.
FOOTNOTES:
[1] Set forth in the announcement of the series at the back of the book and in the Editor's Prefatory Note to Volume I.
[2] In the Index, however, names of scholars have only been introduced where absolutely necessary to the subject.
[3] In his work, Shamassum-ukin K?nig von Babylonien, pp. 16-21. Hence, I also write Ashurnasirbal.
[4] Die Entstehung des ?ltesten Schriftsystems (Leipzig, 1897).

CORRECTIONS AND ADDITIONS.
[Transcriber's Note: These changes and additions are printed only here; the main text is as it was in the original.]
Page, Line.
22. See Preface.
35, 10. Isin or Nisin, see Lehmann's Shamash-shumukin, I. 77; Meissner's Beitr?ge zum altbabylonischen Privatrecht, p. 122.
61. Bau also appears as Nin-din-dug, i.e., 'the lady who restores life.' See Hilprecht, Old Babylonian Inscriptions, I. 2, Nos. 95, 106, 111.
74. On ?, see Hommel, Journal of Transactions of Victoria Institute, XXVIII. 35-36.
99, 24. Ur-shul-pa-uddu is a ruler of Kish.
102, 13. For Ku-anna, see IIIR. 67, 32 c-d.
102, 24. For another U-mu as a title of Adad, see Delitzsch, Das Babylonische Weltsch?pfungsepos, p. 125, note.
111, 2. Nisaba is mentioned in company with the great gods by Nebopolassar (Hilprecht, Old Babylonian Inscriptions, I. 1. Pl. 32, col. II. 15).
165. Note 2. On these proper names, see Delitzsch's "Assyriologische Miscellen" (Berichte der phil.-hist. Classe der kgl. s?chs. Gesell. d. Wiss., 1893, pp. 183 seq.).
488. Note 1. See now Scheil's article "Recueil de Travaux," etc., XX. 55-59.
529. The form Di-ib-ba-ra has now been found. See Scheil's "Recueil de Travaux," etc., XX. 57.
589. Note 3. See now Hommel, Expository Times, VIII. 472, and Baudissin, ib. IX. 40-45.

CONTENTS.
CHAPTER PAGE
I. Introduction 1 II. The Land and the People 26 III. General Traits of the Old Babylonian Pantheon 48 IV. Babylonian Gods Prior to the Days of Hammurabi 51 V. The Consorts of the Gods 104 VI. Gudea's Pantheon 106 VII. Summary 112 VIII. The Pantheon in the Days of Hammurabi 116 IX. The Gods in the Temple Lists and in the Legal and Commercial Documents 165 X. The Minor Gods in the Period of Hammurabi 171 XI. Survivals of Animism in the Babylonian Religion 180 XII. The Assyrian Pantheon 188 XIII. The Triad and the Combined Invocation of Deities 235 XIV. The Neo-babylonian Period 239 XV. The Religious Literature of Babylonia 245 XVI. The Magical Texts 253 XVII. The Prayers and Hymns 294 XVIII. Penitential Psalms 312 XIX. Oracles and Omens 328 XX. Various Classes of Omens 352 XXI. The Cosmology of the Babylonians 407 XXII. The Zodiacal System of the Babylonians 454 XXIII. The Gilgamesh Epic 467 XXIV. Myths and Legends 518 XXV. The Views of Life After Death 556 XXVI. The Temples and the Cult 612 XXVII. Conclusion 690

[Illustration: MAP OF BABYLONIA AND ASSYRIA.
(From a drawing by Mr. J. HORACE FRANK.)]

THE RELIGION OF BABYLONIA AND ASSYRIA.
CHAPTER I.
--INTRODUCTION.
SOURCES AND METHODS OF STUDY.
I.
Until about the middle of the 19th century, our knowledge of the religion of the Babylonians and Assyrians was exceedingly scant. No records existed that were contemporaneous with the period covered by Babylonian-Assyrian history; no monuments of the past were preserved that might, in default of records, throw light upon the religious ideas and customs that once prevailed in Mesopotamia. The only sources at command were the incidental notices--insufficient and fragmentary in character--that occurred in the Old Testament, in Herodotus, in Eusebius, Syncellus, and Diodorus. Of these, again, only the two first-named, the Old Testament and Herodotus, can be termed direct sources; the rest simply reproduce extracts from other works, notably from Ctesias, the contemporary of Xenophon, from Berosus, a priest of the temple of Bel in Babylonia, who lived about the time of Alexander the Great, or shortly after, and from Apollodorus, Abydenus, Alexander Polyhistor, and Nicolas of Damascus, all of whom being subsequent to Berosus, either quote the latter or are dependent upon him.
Of all these sources it may be said, that what information they furnish of Babylonia and Assyria bears largely upon the political history, and only to a very small degree upon the religion. In the Old Testament, the two empires appear only as they enter into relations with the Hebrews, and since Hebrew history is not traced back beyond the