of the entire building being about 600 feet—a very questionable dimension.
In the cuneiform tablet the measurements of the outer court are given as 1156 feet in length and 900 feet in breadth. An adjoining court, that of Ishtar and Zamama, was 1056 feet by 450 feet, and had six gates which admitted worshippers to the temple—the grand gate, the gate of the rising sun looking eastward, the great gate, the gate of the Colossi, flanked by enormous figures, the canal gate, and the gate of the tower-view.
A walled space, platform or birut, orientated so as to face the four cardinal points, is next described. Inside this stood a building the name of which is indecipherable. It was connected in some manner with the Ziggurat or great tower, around the base of which were ranged the temples of the principal gods, all of which faced one or other of the four chief points of the compass.
On the eastern side of the group stood a large temple 117 feet by 67 feet broad, containing no less than sixteen shrines, the principal of which were sacred to Nebo, the son of Bel, and his wife Tashmit. To the north were temples to Ea and Nusku, the first 142 feet long by 50 feet broad and the second a square 58 feet either way. To the south was a shrine to Bel and Anu 117 feet by 50 feet.
The purpose of the buildings on the western side of the great tower is only to be conjectured. It is known, however, that the couch of Bel and his throne of gold alluded to by Herodotus were housed in one or other of the buildings on this side. The couch is said to have measured 15 feet by 6 feet 8 inches.
In the centre towered the great Ziggurat, rising stage upon stage, its sides facing the cardinal points. The first stage was 300 feet square and 110 feet high and was ornamented with buttresses. The second was 260 feet square and 60 feet high, the third 200 feet square and 20 feet high up to the seventh stage, which was 80 feet long, 70 feet broad, and 50 feet high. The entire height of the Ziggurat was thus 300 feet, exactly equal to the breadth of the base, or only half the height attributed to it by Herodotus.
Regarding the possible site of this temple Mr Smith says: "The only ruin now existing at or near Babylon which can be supposed to represent the temple of Belus is the mound and enclosure of Bâbil, the ruins corresponding fairly with the account of these structures in the Greek authors and in the inscription. The sides of the building face the cardinal points, like those in the inscription; the remains of the two sides of the enclosure now existing indicate a circumference about equal to the Greek measurement, and slightly in excess of that in the inscription; but it must be remembered that the exact length of the Babylonian measures is not known, and there are different opinions even as to the length of the Greek stade, while the present remains of the wall require careful measurement to determine more exactly their length and the dimensions they indicate. On the other side of the Euphrates stands a ruin, Birs Nimrûd, also consisting of an enclosure, various temples, and a temple-tower; but this represents the site of the temple of Nebo at Borsippa, and its angles, instead of its sides, face the cardinal points, while not a single one of its known dimensions agrees with the corresponding point in the inscription. The mound of Bâbil, which is already identified by the best authorities with the temple of Belus, consists now of the lower stage of the tower and the ruins of the buildings round it."3
Yet Herodotus' account of the temple of Bel was not wholly false. He says: "It had gates of brass, and was two stadia every way, being quadrangular; in the middle of the temple a solid tower was built, a stadium in height and breadth, and on this tower was placed another, and another still on this, to the number of eight towers in all. The ascent was on the outside, and was made by a winding passage round all the towers; and about half up the ascent there is a landing and seats for rest, where those ascending may repose; and in the highest tower there is a large temple, and in the temple a large bed well furnished, and beside it a golden table; but there is no statue erected in it; and by night no one lodges in it, except a single woman of the country, whom the god has selected from the rest, as say the Chaldæans, who are the priests of this god."
An inscription was discovered and translated by Sir H.C. Rawlinson, in which King Nebuchadrezzar boasts of having repaired and completed this tower in honour of his god Merodach. "Behold now the building named 'The Stages of the Seven Spheres,' which was the wonder of Borsippa, had been built by a former king. He had completed forty-two ammas (of the height), but he did not finish its head. From the lapse of time it had become ruined; they had not taken care of the exits of the waters, so the rain and wet had penetrated into the brickwork; the casing of burnt brick had bulged out, and the terraces of crude brick lay scattered in heaps. Then Merodach, my great lord, inclined my heart to repair the building. I did not change its site, nor did I destroy the foundation platform; but in a fortunate month, and on an auspicious day, I undertook the rebuilding of the crude brick terraces and the burnt brick casing (of the temple). I strengthened its foundations, and I placed a titular record in the parts that I had rebuilt. I set my hand to build it up, and to finish its summit. As it had been in former days, thus I exalted its head."
Nergal
Nergal was the patron god of Cuthah, eastward from Babylon. He was a god of extremely ancient origin, and indeed the first inscription which alludes to him is dated about 2700 B.C. He is mentioned in the Old Testament (2 Kings xvii 30) as an idol whom the Babylonians who re-peopled Israel brought with them. He seems to have had a close connexion with the nether world, indeed he is practically the head of its pantheon. He appears to have been a god of gloom and death, and his name may signify 'the lord of the great dwelling place,' that is, the grave. His city, Cuthah, may possibly have been renowned as a burial-place. We find him associated with pestilence and famine, but he has also a solar significance. He is indeed the sun in its malevolent form, fierce and destroying, for in myth the sun can be evil as well as good. We thus find the solar power depicted as a fierce warrior slaying his thousands and tens of thousands. Again it is quite possible for a solar deity to have an underworld connexion, seeing that the sun is supposed to travel through that gloomy region during the night. We thus see how Nergal could combine so many seemingly conflicting attributes. As god of the dead he has a host of demons at his command, and it may be these who do his behests in spreading pestilence and war. Where he goes violent death follows in his wake. At times he is called the 'god of fire,' the 'raging king,' 'he who burns,' and the 'violent one,' and he is identified with the fierceness of flame. In this respect he is not at all unlike the Scandinavian Loki who typifies the malevolence of fire.
Dibarra
Dibarra was probably a variant of Nergal, in his guise as solar destroyer. Concerning him a strange myth is recounted as follows:
"The sons of Babylon were as birds and thou their falconer. In a net thou didst catch them, enclose them, and destroy them, O warrior Dibarra. Leaving the city, thou didst pass to the outside, taking on the form of a lion, thou didst enter the palace. The people saw thee and drew their weapons."
So spoke Ishum, the faithful attendant of Dibarra, by way of beginning an account of the havoc wrought in the valley of Euphrates by the war- and plague-god. "Spare no one," is the gist of his commands to his satellites. "Have neither fear nor pity. Kill the young as well as the old and rob Babylon of all its treasures."
Accordingly against the first city a large army was dispatched to carry out these instructions, and the battle with bow and sword was begun, a strife which ended so disastrously for the soldiers and inhabitants that their blood flowed "like torrents of water through the city's highways." This defeat the great lord Merodach was compelled to witness, powerless to help or avert it. Enraged at his helplessness and overcome with fury, he cursed his enemies until he is said to have lost consciousness because of his grief.
From this scene of devastation Dibarra turned his attention to Erech, appointing others of his host to mete out to this city the fate of Babylon. Ishtar, goddess of Erech, saw her devoted city exposed
