The Religion of Babylonia and Assyria | Page 9

surprising, if it be remembered that of the more than one hundred mounds that have been identified in the region of the Tigris and Euphrates as containing remains of buried cities, only a small proportion have been explored, and of these scarcely more than a half dozen with an approach to completeness. The soil of Mesopotamia unquestionably holds still greater treasures than those which it has already yielded. The links uniting the most ancient period--at present, c. 4000 B.C.--to the final destruction of the Babylonian empire by Cyrus, in the middle of the sixth century B.C., are far from being complete. For entire centuries we are wholly in the dark, and for others only a few skeleton facts are known; and until these gaps shall have been filled, our knowledge of the religion of the Babylonians and Assyrians must necessarily remain incomplete. Not as incomplete, indeed, as their history, for religious rites are not subject to many changes, and the progress of religious ideas does not keep pace with the constant changes in the political kaleidoscope of a country; but, it is evident that no exhaustive treatment of the religion can be given until the material shall have become adequate to the subject.
III.
Before proceeding to the division of the subject in hand, some explanation is called for of the method by which the literary material found beneath the soil has been made intelligible.
The characters on the clay tablets and cylinders, on the limestone slabs, on statues, on altars, on stone monuments, are generally known as cuneiform, because of their wedge-shaped appearance, though it may be noted at once that in their oldest form the characters are linear rather than wedge-shaped, presenting the more or less clearly defined outlines of objects from which they appear to be derived. At the time when these cuneiform inscriptions began to be found in Mesopotamia, the language which these characters expressed was still totally unknown. Long previous to the beginning of Botta's labors, inscriptions also showing the cuneiform characters had been found at Persepolis on various monuments of the ruins and tombs still existing at that place. The first notice of these inscriptions was brought to Europe by a famous Italian traveler, Pietro della Valle, in the beginning of the seventeenth century. For a long time it was doubted whether the characters represented anything more than mere ornamentation, and it was not until the close of the 18th century, after more accurate copies of the Persepolitan characters had been furnished through Carsten Niebuhr, that scholars began to apply themselves to their decipherment. Through the efforts chiefly of Gerhard Tychsen, professor at Rostock, Frederick M��nter, a Danish scholar, and the distinguished Silvestre de Sacy of Paris, the beginnings were made which finally led to the discovery of the key to the mysterious writings, in 1802, by Georg Friedrich Grotefend, a teacher at a public school in G?ttingen. The observation was made previous to the days of Grotefend that the inscriptions at Persepolis invariably showed three styles of writing. While in all three the characters were composed of wedges, yet the combination of wedges, as well as their shape, differed sufficiently to make it evident, even to the superficial observer, that there was as much difference between them as, say, between the English and the German script. The conclusion was drawn that the three styles represented three languages, and this conclusion was strikingly confirmed when, upon the arrival of Botta's finds in Europe, it was seen that one of the styles corresponded to the inscriptions found at Khorsabad; and so in all subsequent discoveries in Mesopotamia, this was found to be the case. One of the languages, therefore, on the monuments of Persepolis was presumably identical with the speech of ancient Mesopotamia. Grotefend's key to the reading of that style of cuneiform writing which invariably occupied the first place when the three styles were ranged one under the other, or occupied the most prominent place when a different arrangement was adopted, met with universal acceptance. He determined that the language of the style which, for the sake of convenience, we may designate as No. 1, was Old Persian,--the language spoken by the rulers, who, it was known through tradition and notices in classical writers, had erected the series of edifices at Persepolis, one of the capitols of the Old Persian or, as it is also called, the Achaemenian empire. By the year 1840 the decipherment of these Achaemenian inscriptions was practically complete, the inscriptions had been read, the alphabet was definitely settled, and the grammar, in all but minor points, known. It was possible, therefore, in approaching the Mesopotamian style of cuneiform, which, as occupying the third place, may be designated as No. 3, to use No. 1 as a guide, since it was only legitimate to