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however, Shamash retained his popularity, and was perhaps the only sun-god who was not absorbed by Merodach. One finds the same phenomenon in ancient Mexico, where various solar deities did not succeed in displacing or absorbing Totec, the ancient god of the sun par excellence. But Shamash succeeded in absorbing many small local sun-gods, and indeed we find his name used as that of the sun throughout Semitic lands. There were several solar deities, such as Nergal, and Ninib, whom Shamash did not absorb, probably for the reason that they typify various phases of the sun. There is reason to believe that in ancient times even Shamash was not an entirely beneficent solar deity, but, like Nergal, could figure as a warrior on occasion. But in later times he was regarded as the god who brings light and life upon all created things, and upon whom depends everything in nature from man to vegetable. His consort was Aa, who was worshipped at Sippar along with him. Her cult seems to have been one of great antiquity, but she does not appear to have any distinctive character of her own. She was supposed to receive the sun upon his setting, and from this circumstance it has been argued she perhaps represents the 'double sun,' from the magnified disk which he presents at sunset; but this explanation is perhaps rather too much on allegorical lines. Jastrow thinks that she may have been evolved from the sun-god of a city on the other side of the Euphrates from Sippar. "Such an amalgamation of two originally male deities into a combination of male and female, strange as it may seem to us," he says, "is in keeping with the lack of sharp distinction between male and female in the oldest forms of Semitic religions. In the old cuneiform writing the same sign is used to indicate 'lord' or 'lady' when attached to deities. Ishtar appears amongst the Semites both as male and female. Sex was primarily a question of strength; the stronger god was viewed as masculine, the weaker as feminine."

      Ea

      Ea was the third of the great Babylonian triad of gods, which consisted of Anu, En-lil, and himself. He was a god of the waters, and like Anu is called the 'father of the gods.' As a god of the abyss he appears to have been also a deity of wisdom and occult power, thus allegorically associated with the idea of depth or profundity. He was the father of Merodach, who consulted him on the most important matters connected with his kingship of the gods. Indeed he was consulted by individuals of all classes who desired light to be thrown upon their crafts or businesses. Thus he was the god of artisans in general—blacksmiths, stone-cutters, sailors, and artificers of every kind. He was also the patron of prophets and seers. As the abyss is the place where the seeds of everything were supposed to fructify, so he appears to have fostered reproduction of every description. He was supposed to dwell beside Anu, who inhabited the pole of the ecliptic. The site of his chief temple was at Eridu, which at one time stood, before the waters receded, upon the shore of the Persian Gulf. We have seen already that Ea, under his Greek name of Oannes, was supposed to bring knowledge and culture to the people of Eridu. There are many confusing myths connected with him, and he seems in some measure to enter into the Babylonian myth of the deluge. Alexander Polyhistor, Apollodorus, and Eusebius, copying from Berossus, state that he rose from the sea upon his civilizing mission, and Abydenus says that in the time of Daon, the shepherd king of the city of Pantibiblon (meaning the 'city where books were gathered together'), "Annedatus appeared again from the Eruthrean sea, in the same form as those who had showed themselves before, having the shape of a fish blended with that of a man. Then reigned Aedorachus of Pantibiblon for the term of eighteen sari. In his days there appeared another personage from the sea of Eruthra, like those above, having the same complicated form between fish and man: his name was Odacon." From remarks by Apollodorus it would seem that these beings were messengers from Oannes, but the whole passages are very obscure. The chief extract from the fragments of Berossus concerning Oannes states that: "In the first year there made its appearance from a part of the Eruthrean sea, which bordered upon Babylonia, an animal endowed with reason, who was called Oannes. According to the accounts of Apollodorus the whole body of the animal was like that of a fish; and had under a fish's head another head, and also feet below, similar to those of a man, subjoined to the fish's tail. His speech, too, was articulate and human; and there was a representation of him to be seen in the time of Berossus. This Being in the daytime used to converse with men; but took no food at that season; and he gave them an insight into letters and science, and every kind of art. He taught them to construct houses, to found temples, to compile laws, and explained to them the principles of geometrical knowledge. He made them distinguish the seeds of the earth, and showed them how to collect fruits; in short, he instructed them in everything which could tend to soften manners and humanize mankind. From that time, so universal were his instructions, nothing material has been added by way of improvement. When the sun set, it was the custom of this Being to plunge again into the sea, and abide all the night in the deep." After this there appeared other creatures like Oannes, of which Berossus promises to give an account when he comes to the history of the kings.

      The Writings of Oannes

"Moreover," says Polyhistor, "Oannes wrote concerning the generation of mankind; of their different ways of life, and of civil polity; and the following is the purport of what he said: 'There was nothing but darkness, and an abyss of water, wherein resided most hideous beings, which were produced of a twofold principle. Men appeared with two wings, some with four, and with two faces. They had one body, but two heads; the one of a man, the other of a woman. They were likewise in their several organs both male and female. Other human figures were to be seen with the legs and horns of goats. Some had horses' feet: others had the limbs of a horse behind; but before were fashioned like men, resembling hippocentaurs. Bulls likewise bred there with the heads of men; and dogs with fourfold bodies, and the tails of fishes. Also horses with the heads of dogs: men too, and other animals, with the heads and bodies of horses, and the tails of fishes. In short, there were creatures with the limbs of every species of animals. Add to these, fishes, reptiles, serpents, with other wonderful animals; which assumed each other's shape and countenance. Of all these were preserved delineations in the temple of Belus at Babylon. The person, who was supposed to have presided over them, had the name of Omorca. This in the Chaldaic language is Thalath; which the Greeks express thalassa, the sea: but according to the most probable theory, it is equivalent to selene, the moon. All things being in this situation, Belus came, and cut the woman-creature asunder: and out of one half of her he formed the earth, and of the other half the heavens. At the same time he destroyed the animals in the abyss. All this, Berossus said,4 was an allegorical description of nature. For the whole universe consisting of moisture, and, animals being continually generated therein, the Deity (Belus) above-mentioned cut off his own head, upon which the other gods mixed the blood, as it gushed out, with the earth, and from this men were formed. On this account it is, that they are rational, and partake of divine knowledge. This Belus, whom men call Dis, divided the darkness, and separated the heavens from the earth; and reduced the universe to order. But the animals so lately created, not being able to bear the prevalence of light, died. Belus upon this, seeing a vast space quite uninhabited, though by nature very fruitful, ordered one of the gods to take off his head; and when it was taken off, they were to mix the blood with the soil of the earth; and from thence to form other men and animals, which should be capable of bearing the light. Belus also formed the stars, and the sun, and moon, together with the five planets.'"

      This myth, related by Ea or Oannes regarding the creation of the world, bears a very close relation to that of Merodach and Tiawath, told in Chapter II. It is not often that one finds a fish-god acting as a culture hero, although we find in Mexican myth a certain deity alluded to as the "old fish-god of our flesh." Allegorical mythology would have seen in Ea a hero arriving from another clime in a wave-tossed vessel, who had landed on the shores of the Persian Gulf, and had instructed the rude inhabitants thereof in the culture of a higher civilization. There is very little doubt that Ea has a close connexion in some manner with the Noah legend of the deluge. For example, a Sumerian text exists in which it would seem as if the ship of Ea was described, as the timbers of which its various parts were constructed are mentioned, and the refugees it saved consisted of Ea himself, Dawkina his wife, Merodach, and Inesh, the pilot of Eridu, along with Nin-igi-nagir-sir.

Of course it would seem natural to the Babylonians to regard the Persian Gulf as the great abyss whence all things emanated. As Jastrow very justly remarks: "In the

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