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The Religion of Babylonia and Assyria. Morris Jastrow
Читать онлайн.Название The Religion of Babylonia and Assyria
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isbn 4057664627629
Автор произведения Morris Jastrow
Жанр Документальная литература
Издательство Bookwire
Anu, Bel, and Ea.
The theory of the triad succeeds in maintaining its hold upon Babylonian minds from a certain period on, through all political and intellectual vicissitudes. To invoke Anu, Bel, and Ea becomes a standing formula that the rulers of Babylonia as well as of Assyria are fond of employing. These three are the great gods par excellence. They occupy a place of their own. The kings do not feel as close to them as to Marduk, or to Ashur, or even to the sun-god, or to the moon-god. The invocation of the triad partakes more of a formal character, as though in giving to these three gods the first place, the writers felt that they were following an ancient precedent that had more of a theoretical than a practical value for their days. So among Assyrian rulers, Ashur-rish-ishi (c. 1150 B.C.) derives his right to the throne from the authority with which he is invested by the triad. Again, in the formal curses which the kings called down upon the destroyers of the inscriptions or statues that they set up, the appeal to Anu, Bel, and Ea is made. Ashurnasirbal calls upon the triad not to listen to the prayers of such as deface his monuments. Sargon has an interesting statement in one of his inscriptions, according to which the names of the months were fixed by Anu, Bel, and Ea. This 'archaeological' theory illustrates very well the extraneous position occupied by the triad. The months, as we shall see, are sacred, each to a different god. The gods thus distinguished are the ones that are directly concerned in the fortunes of the state—Sin, Ashur, Ishtar, and the like. Anu, Bel, and Ea are not in the list, and the tradition, or rather the dogma according to which they assign the names is evidently an attempt to make good this omission by placing them, as it were, beyond the reach of the calendar. In short, so far as the historical texts are concerned which reflect the popular beliefs, the triad represents a theological doctrine rather than a living force. In combination, Anu, Bel, and Ea did not mean as much, nor the same thing, to a Babylonian or an Assyrian, as when he said Marduk, or Nabu, or Ashur, or Sin, as the case might be. It was different when addressing these gods individually, as was occasionally done. The Assyrians were rather fond of introducing Anu by himself in their prayers, and the Babylonians were prompted to a frequent mention of Ea by virtue of his relationship to Marduk, but when this was done Anu and Ea meant something different than when mentioned in one breath along with Bel.
Belit.
One might have supposed that when Bel became Marduk, the consort of Bel would also become Marduk's consort. Such, however, does not appear to be the case, at least so far as the epoch of Hammurabi is concerned. When he calls himself 'the beloved shepherd of Belit,' it is the wife of the old Bel that is meant, and so when Agumkakrimi mentions Bel and Belit together, as the gods that decree his fate on earth, there is no doubt as to what Belit is meant. In later days, however, and in Assyria more particularly, there seems to be a tendency towards generalizing the name (much as that of Bel) to the extent of applying it in the sense of 'mistress' to the consort of the chief god of the pantheon; and that happening to be Ashur in Assyria accounts for the fact, which might otherwise appear strange, that Tiglathpileser I. (c. 1140 B.C.) calls Belit the 'lofty consort and beloved of Ashur.' Ashurbanabal (668–626 B.C.) does the same, and even goes further and declares himself to be the offspring of Ashur and Belit. On the other hand, in the interval between these two kings we find Shalmaneser II. (860–825 B.C.) calling Belit 'the mother of the great gods' and 'the wife of Bel,' making it evident that the old Belit of the south is meant, and since Ashurbanabal on one occasion also calls the goddess 'the beloved of Bel,'[155] it follows that in his days two Belits were still recognized, or perhaps it would be more accurate to say two uses of the term—one specifically for the consort of the Babylonian Bel, the god of the earth, with his ancient seat at Nippur; the other of a more general character, though still limited as 'lady' to the consort of the chief gods, just as 'Bel,' while acquiring the general sense of 'lord,' was restricted in actual usage to the greatest 'lords' only. An indication of this distinction, somewhat parallel to the addition of Dagan to Bel, to indicate that the old Bel was meant,[156] appears in the sobriquet 'of Babylonia,'[157] which Ashurbanabal gives to the goddess in one place where the old Belit is meant. Under the influence of this Assyrian extension of the term, Nabopolassar, in the Neo-Babylonian period, applies the title to the consort of Shamash at Sippar, but he is careful to specify 'Belit of Sippar,' in order to avoid misunderstanding. Besides being applied to the consorts of Ashur and of Shamash, 'Belit,' in the general sense of 'mistress,' is applied only to another goddess, the great Ishtar of the Assyrian pantheon—generally, however, as a title, not as a name of the goddess. The important position she occupied in the Assyrian pantheon seemed to justify this further modification and extension in the use of the term. Occasionally, Ishtar is directly and expressly called 'Belit.' So, Ashurbanabal speaks of a temple that he has founded in Calah to 'Belit mâti,'[158] 'the Belit (or lady) of the land,' where the context speaks in favor of identifying Belit with the great goddess Ishtar. Again Ashurbanabal, in a dedicatory inscription giving an account of improvements made in the temple of Ishtar, addresses the goddess as Belit 'lady of lands, dwelling in E-mash-mash.'[159]
Anu and Anatum.
In the second period of Babylonian history the worship of the supreme god of heaven becomes even more closely bound up with Anu's position as the first member of the inseparable triad than was the case in the first period. For Hammurabi, as has been noted, Anu is only a half-real figure who in association with Bel is represented as giving his endorsement to the king's authority.[160] The manner in which Agumkakrimi introduces Anu is no less characteristic for the age of Hammurabi and his successors. At the beginning of his long inscription,[161] he enumerates the chief gods under whose protection he places himself. As a Cassitic ruler, he assigns the first place to the chief Cassite deity, Shukamuna, a god of war whom the Babylonian scholars identified with their own Nergal.[162] Shukamuna is followed by the triad Anu, Bel, and Ea. Marduk occupies a fifth place, after which comes a second triad, Sin, Shamash "the mighty hero," and Ishtar[163] "the strong one among the gods." The inscription is devoted to the king's successful capture of the statues of Marduk and Sarpanitum out of the hands of the Khani, and the restoration of the shrines of these deities at Babylon. At the close, the king Agumkakrimi appeals to Anu and his consort Anatum,[164] who are asked to bless the king in heaven, to Bel and Belit who are asked to fix his fate on earth, and to Ea and Damkina, inhabiting the deep,[165] who are to grant him long life. As in the beginning of the inscription, the thought of the triad—Anu, Bel, Ea—evidently underlies this interesting invocation, but at the same time the association of a consort with Anu brings the god into closer relationship with his fellows. He takes on—if the contradiction in terms be permitted—a more human shape. His consort bears a name that is simply the feminine form to Anu, just as Belit is the feminine to Bel. 'Anu,' signifying 'the one on high,'—a feminine to it was formed, manifestly under the influence of the notion that every god must have a consort of some kind. After Agumkakrimi no further mention of Anatum occurs,