Babylonians and Assyrians, Life and Customs by Archibald Henry Sayce (trending books to read .txt) 📕

resembled the Levites at Jerusalem; indeed they are frequently termed "servants" in the inscriptions, though they were neither serfs nor slaves. They could be dedicated to the service of the Sun-god from childhood. A parallel to the dedication of Samuel is to be found in a deed dated at Sippara on the 21st of Nisan, in the fifth year of Cambyses, in which "Ummu-dhabat, the daughter of Nebo-bel-uzur," whose father-in-law was the priest of the Sun-god, is stated to have brought her three sons to him, and to have made the following declaration before another priest of the same deity: "My sons have not yet entered the House of the Males ( Zikari ); I have hitherto lived with them; I have grown old with them since they were little, until they have been counted among men." Then she took them into the "House of the Males" and "gave" them to the service of the god. We learn from this and other documents that the Zikari lived together in a monastery or college within the walls of the temple, and that monthly rations of food were allotted to them from the temple revenues.

The ordinary priests were married, though the wife of a priest was not herself a priestess. There were priestesses, however, as well as female recluses, who, like the Zikari , were not allowed to marry and were devoted to the service of the Sun-god. They lived in the temple, but were able to hold property of their own, and even to carry on business with it. A portion of the profits, nevertheless, went to the treasury of the temple, out of whose revenues they were themselves supplied with food. From contracts of the time of Khammurabi we gather that many of them not only belonged to the leading families of Babylonia, but that they might be relations of the King.

Wholly distinct from these devotees of the Sun-god were the female hierodules or prostitutes of Istar, to whom reference has already been made. Distinct from them, again, were the prophetesses of Istar, who prophesied the future and interpreted the oracles of the goddess. One of their chief seats was the temple of Istar at Arbela, and a collection of the oracles delivered by them and their brother prophets to Esar-haddon has been preserved. It is thus that he is addressed in one of them: "Fear not, O Esar-haddon; the breath of inspiration which speaks to thee is spoken by me, and I conceal it not. Thine enemies shall melt away from before thy feet like the floods in Sivan. I am the mighty mistress, Istar of Arbela, who have put thine enemies to flight before thy feet. Where are the words which I speak unto thee, that thou hast not believed them? I am Istar of Arbela; thine enemies, the Ukkians, do I give unto thee. I am Istar of Arbela; in front of thee and at thy side do I march. Fear not, thou art in the midst of those that can heal thee; I am in the midst of thy host. I advance and I stand still!" It is probable that these prophetesses were not ordained to their office, but that it depended on their possession of the "spirit of inspiration." At all events, we find men as well as women acting as the mouth-pieces of Istar, and in one instance the woman describes herself as a native of a neighboring village "in the mountains."

The revenues of the temples and priesthood were derived partly from endowments, partly from compulsory or voluntary offerings. Among the compulsory offerings were the esrâ, or "tithes." These had to be paid by all classes of the population from the King downward, either in grain or in its equivalent in money. The "tithe" of Nabonidos, immediately after his accession, to the temple of the Sun-god at Sippara was as much as 5 manehs of gold, or £840. We may infer from this that it was paid on the amount of cash which he had found in the treasury of the palace and which was regarded as the private property of the King. Nine years later Belshazzar, the heir-apparent, offered two oxen and thirty-two sheep as a voluntary gift to the same temple, and at the beginning of the following year we find him paying a shekel and a quarter for a boat to convey three oxen and twenty-four sheep to the same sanctuary. Even at the moment when Cyrus was successfully invading the dominions of his father and Babylon had already been occupied for three weeks by the Persian army, Belshazzar was careful to pay the tithe due from his sister, and amounting to 47 shekels of silver, into the treasury of the Sun-god. As Sippara was in the hands of the enemy, and the Babylonian forces which Belshazzar commanded had been defeated and dispersed, the fact is very significant, and proves how thoroughly both invaders and invaded must have recognized the rights of the priesthood.

Tithe was also indirectly paid by the temple-serfs. Thus in the first year of Nergal-sharezer, out of 3,100 measures of grain, delivered by "the serfs of the Sun-god" to his temple at Sippara, 250 were exacted as "tithe." These serfs must be distinguished from the temple-slaves. They were attached to the soil, and could not be separated from it. When, therefore, a piece of land came into the possession of a temple by gift and endowment, they went along with it, but their actual persons could not be sold. The slave, on the other hand, was as much a chattel as the furniture of the temple, which could be bought and sold; he was usually a captive taken in war, more rarely a native who had been sold for debt. All the menial work of the temple was performed by him; the cultivation of the temple-lands, on the contrary, was left to the serfs.

It is doubtful whether the "butchers," or slaughterers of the animals required for sacrifice, or the "bakers" of the sacred cakes, were slaves or freemen. The expression used in regard to them in the contract of Izkur-Merodach quoted above is open to two interpretations, but it would naturally signify that they were regarded as slaves. We know, at all events, that many of the artisans employed in weaving curtains for the temples and clothing for the images of the gods belonged to the servile class, and the gorgeousness of the clothing and the frequency with which it was changed must have necessitated a large number of workmen. Many of the documents which have been bequeathed to us by the archives of the temple of the Sun-god at Sippara relate to the robes and head-dresses and other portions of the clothing of the images which stood there.

A considerable part of the property of a temple was in land. Sometimes this was managed by the priests themselves; sometimes its revenues were farmed, usually by a member of the priestly corporation; at other times it was let to wealthy "tenants." One of these, Nebo-sum-yukin by name, who was an official in the temple of Nebo at Borsippa, married his daughter Gigîtum to Nergal-sharezer in the first year of the latter's reign.

The state religion of Assyria was a copy of that of Babylonia, with one important exception. The supreme god was the deified state. Assur was not a Baal any more than Yahveh was in Israel or Chemosh in Moab.

He was, consequently, no father of a family, with a wife and a son; he stood alone in jealous isolation, wifeless and childless. It is true that some learned scribe, steeped in Babylonian learning, now and then tried to find a Babylonian goddess with whom to mate him; but the attempt was merely a piece of theological pedantry which made no impression on the rulers and people of Nineveh. Assur was supreme over all other gods, as his representative, the Assyrian King, was supreme over the other kings of the earth, and he would brook no rival at his side. The tolerance of Babylonian religion was unknown in Assyria. It was "through trust in Assur" that the Assyrian armies went forth to conquer, and through his help that they gained their victories. The enemies of Assyria were his enemies, and it was to combat and overcome them that the Assyrian monarchs declare that they marched to war. Cyrus tells us that Bel-Merodach was wrathful because the images of other deities had been removed by Nabonidos from their ancient shrines in order to be gathered together in his temple of Ê-Saggil at Babylon, but Assur bade his servants go forth to subdue the gods of other lands, and to compel their worshippers to transfer their allegiance to the god of Assyria. Those who believed not in him were his enemies, to be extirpated or punished.

It is true that the leading Babylonian divinities were acknowledged in Assyria by the side of Assur. But they were subordinate to him, and it is difficult to resist the impression that their recognition was mainly confined to the literary classes. Apart from the worship of Istar and the use of the names of certain gods in time-honored formulæ, it is doubtful whether even a knowledge of the Babylonian deities went much beyond the educated members of the Assyrian community. Nebo and Merodach and Anu were the gods of literature rather than of the popular cult.

But even in Babylonia the majority of the gods of the state religion was probably but little remembered by the mass of the people. Doubtless the local divinity was well known to the inhabitants of the place over which he presided and where his temple had stood from immemorial times. Every native of Ur was doubtless a devoted adorer of Sin, the Moon-god, and for the inhabitants of Babylon Bel-Merodach was the highest object of worship. But the real religion of the bulk of the population consisted in charms and magic. The Babylonian was intensely superstitious, the cultivated classes as much so as the lowest. Sorcery and divination were not only tolerated by the priests, they formed part of the religious system of the state. Prophets and diviners and interpreters of dreams served in the temples, and one of the sacred books of the priesthood was a collection of incantations and magical rites. Among the people generally the old Shamanistic faith had never been eradicated; it was but partially overlaid with the religious conceptions of the Semite, and sorcery and witchcraft flourished down to the latest days of Babylonian history.

The gods and goddesses were believed to utter oracles and predictions through the lips of inspired men and women. Figures of winged bulls and serpents were placed at the entrance of a building to prevent the demons of evil from passing through it. Before the gates of Babylon Nebuchadnezzar "set up mighty bulls of bronze and serpents which stood erect," and when Nabonidos restored the temple of the Moon-god at Harran two images of the primeval god, Lakhum, were similarly erected on either side of its eastern gate to "drive back" his "foes." These protecting genii were known as sêdi and kurubi , the shédim and cherubim of the Old Testament. Sédi , however, was a generic term, including evil as well as beneficent genii, and the latter was more properly classed as the
lamassi , or "colossal forms." The whole world was imagined to be filled with malevolent spirits ever on the watch to attack and torment mankind. The water that was drunk, the food that was eaten, might contain a demon, whom it would be necessary to exorcise. The diseases that afflict our bodies, the maladies that prey upon our spirits, were all due to the spirits of evil, and could be removed only by the proper