In accounting for the rise of distinctive and rival city deities, we should also consider the influence of divergent conceptions regarding the origin of life in mingled communities. Each foreign element in a community had its own intellectual life and immemorial tribal traditions, which reflected ancient habits of life and perpetuated the doctrines of eponymous ancestors. Among the agricultural classes, the folk religion which entered so intimately into their customs and labours must have remained essentially Babylonish in character. In cities, however, where official religions were formulated, foreign ideas were more apt to be imposed, especially when embraced by influential teachers. It is not surprising, therefore, to find that in Babylonia, as in Egypt, there were differences of opinion regarding the origin of life and the particular natural element which represented the vital principle.
One section of the people, who were represented by the worshippers of Ea, appear to have believed that the essence of life was contained in water. The god of Eridu was the source of the "water of life". He fertilized parched and sunburnt wastes through rivers and irrigating canals, and conferred upon man the sustaining "food of life". When life came to an end--
Food of death will be offered thee...
Water of death will be offered thee...
Offerings of water and food were made to the dead so that the ghosts might be nourished and prevented from troubling the living. Even the gods required water and food; they were immortal because they had drunk ambrosia and eaten from the plant of life. When the goddess Ishtar was in the Underworld, the land of the dead, the servant of Ea exclaimed--
"Hail! lady, may the well give me of its waters, so that I may drink."
The goddess of the dead commanded her servant to "sprinkle the lady Ishtar with the water of life and bid her depart". The sacred water might also be found at a confluence of rivers. Ea bade his son, Merodach, to "draw water from the mouth of two streams", and "on this water to put his pure spell".
The worship of rivers and wells which prevailed in many countries was connected with the belief that the principle of life was in moisture. In India, water was vitalized by the intoxicating juice of the Soma plant, which inspired priests to utter prophecies and filled their hearts with religious fervour. Drinking customs had originally a religious significance. It was believed in India that the sap of plants was influenced by the moon, the source of vitalizing moisture and the hiding-place of the mead of the gods. The Teutonic gods also drank this mead, and poets were inspired by it. Similar beliefs obtained among various peoples. Moon and water worship were therefore closely associated; the blood of animals and the sap of plants were vitalized by the water of life and under control of the moon.
The body moisture of gods and demons had vitalizing properties. When the Indian creator, Prajápati, wept at the beginning, "that (the tears) which fell into the water became the air. That which he wiped away, upwards, became the sky."50 The ancient Egyptians believed that all men were born from the eyes of Horus except negroes, who came from other parts of his body.51 The creative tears of Ra, the sun god, fell as shining rays upon the earth. When this god grew old saliva dripped from his mouth, and Isis mixed the vitalizing moisture with dust, and thus made the serpent which bit and paralysed the great solar deity.52
Other Egyptian deities, including Osiris and Isis, wept creative tears. Those which fell from the eyes of the evil gods produced poisonous plants and various baneful animals. Orion, the Greek giant, sprang from the body moisture of deities. The weeping ceremonies in connection with agricultural rites were no doubt believed to be of magical potency; they encouraged the god to weep creative tears.
Ea, the god of the deep, was also "lord of life" (Enti), "king of the river" (Lugal-ida), and god of creation (Nudimmud). His aid was invoked by means ot magical formulae. As the "great magician of the gods" he uttered charms himself, and was the patron of all magicians. One spell runs as follows:
I am the sorcerer priest of Ea...
To revive the ... sick man
The great lord Ea hath sent me;
He hath added his pure spell to mine,
He hath added his pure voice to mine,
He hath added his pure spittle to mine.
R.C. Thompson's Translation.
Saliva, like tears, had creative and therefore curative qualities; it also expelled and injured demons and brought good luck. Spitting ceremonies are referred to in the religious literature of Ancient Egypt. When the Eye of Ra was blinded by Set, Thoth spat in it to restore vision. The sun god Tum, who was linked with Ra as Ra-Tum, spat on the ground, and his saliva became the gods Shu and Tefnut. In the Underworld the devil serpent Apep was spat upon to curse it, as was also its waxen image which the priests fashioned.53
Several African tribes spit to make compacts, declare friendship, and to curse.
Park, the explorer, refers in his Travels to his carriers spitting on a flat stone to ensure a good journey. Arabian holy men and descendants of Mohammed spit to cure diseases. Mohammed spat in the mouth of his grandson Hasen soon after birth. Theocritus, Sophocles, and Plutarch testify to the ancient Grecian customs of spitting to cure and to curse, and also to bless when children were named. Pliny has expressed belief in the efficacy of the fasting spittle for curing disease, and referred to the custom of spitting to avert witchcraft. In England, Scotland, and Ireland spitting customs are not yet obsolete. North of England boys used to talk of "spitting their sauls" (souls). When the Newcastle colliers held their earliest strikes they made compacts by spitting on a stone. There are still "spitting stones" in the north of Scotland. When bargains are made in rural districts, hands are spat upon before they are shaken. The first money taken each day by fishwives and other dealers is spat upon to ensure increased drawings. Brand, who refers to various spitting customs, quotes Scot's Discovery of Witchcraft regarding the saliva cure for king's evil, which is still, by the way, practised in the Hebrides. Like Pliny, Scot recommended ceremonial spitting as a charm against witchcraft.54 In China spitting to expel demons is a common practice. We still call a hasty person a "spitfire", and a calumniator a "spit-poison".
The life principle in trees, &c., as we have seen, was believed to have been derived from the tears of deities. In India sap was called the "blood of trees", and references to "bleeding trees" are still widespread and common. "Among the ancients", wrote Professor Robertson Smith, "blood is generally conceived as the principle or vehicle of life, and so the account often given of sacred waters is that the blood of the deity flows in them. Thus as Milton writes:
Smooth Adonis from his native rock
Ran purple to the sea, supposed with blood
Of Thammuz yearly wounded.
Paradise Lost, i, 450.
The ruddy colour which the swollen river derived from the soil at a certain season was ascribed to the blood of the god, who received his death wound in Lebanon at that time of the year, and lay buried beside the sacred source."55
In Babylonia the river was regarded as the source of the life blood and the seat of the soul. No doubt this theory was based on the fact that the human liver contains about a sixth of the blood in the body, the
