and Assyria, may we not be pardoned for the supposition that similar divergences existed between the faiths of the two great races of Chaldea?
We find in the Assyrian pantheon numerous foreign deities whom the Assyrian kings included among the national gods by right of conquest. These we shall deal with later. It will suffice for the present to mention Assur-bani-pal, who speaks of the capture of twenty gods of the Elamites. It was, of course, only upon the rise of a distinct Assyrian empire that the religion of the northern kingdom acquired traits that distinguished it from that of Babylonia.
Having outlined the reasons for the differences which we believe to have existed between the Babylonian and Assyrian faiths, let us briefly consider the variation of type between the two peoples which must have caused this divergence. The languages of the two races were not more distinct than the dialects of northern and southern England—indeed among scholars they are designated by the common name of Assyrian. But the Assyrians had a pure strain of that Semitic blood which has done so much to systematize religions ancient and modern. The Semite cannot content himself with half-truths. It is essential to his very life, that he must feel himself upon sure religious ground. He hates doubt and despises the doubter. At an early time in his ancient career he had so securely systematized religion as to supply the earliest instances of pure dogma. There followed the relentless abjuration of all the troublous circumstances of mistrust. A code founded upon the rock of unquestioning faith was instituted. And in the religious systems of Babylonia and especially of Assyria we observe a portion of the process of evolution which assisted in the upbuilding of a narrow yet highly spiritualized system.
The great gods in Assyria were even more omnipotent than in Babylonia. One cause contributing to this was the absorption of the minor local cults by deities associated with the great centres of Assyrian life. Early religion is extremely sensitive to political change, and as a race evolves from the tribal or local state and bands itself into a nation, so the local gods become national and centralized, probably in the great deity of the most politically active city in the state. Nor is it essential to this process that the deities absorbed should be of a like nature with the absorbing god. Quite often a divinity assumes the name and attributes of one with whom he had little in common.
Asshur
The state religion of Assyria centres in Asshur, nor was any deity ever so closely identified with an empire as he. On the fall of the Assyrian state, Asshur fell with it. Moreover all the gods of Assyria may be said to have been combined in his person. In Babylonia, Merodach was a leader of hosts. In Assyria, Asshur personified these hosts, that is, the other Assyrian gods had become attributes of Asshur, and we can only understand the remaining Assyrian gods if we regard them as lesser Asshurs, so to speak, as broken lights of the great god of battle and conquest.
Symbols of the God Asshur.
Asshur originated in the city of his name situated on the west bank of the Tigris, not far from the point where the lower Zab flows into that river. It was not of course until the rise of this city to political pre-eminence that its god figured as all-powerful. There are conflicting estimates as regards his original nature, some authorities holding that he was lunar, others that he symbolized fire or water. The facts, however, point to the conclusion that he was solar in character.
Merodach had chiefly been worshipped in Babylon. As other Babylonian territories became subject to that city we do not find them placing the god of Babylon above their own local god. But it was different with Asshur. We find temples to him broadcast over Assyria. Indeed as Assyrian history advances, we see different cities alluded to as the chief centre of his worship, and he resides now at Asshur, now at Calah, now at Nineveh, now at Khorsabad. Wherever the Kings of Assyria took up their official residence there Asshur was adored, and there he was supposed to dwell. He was not symbolized by an idol or any man-like statue which would serve to give the populace an idea of his physical likeness, but was represented by a standard consisting of a pole surrounded by a disc enclosed with two wings. Above the disc was the figure of a warrior with bent bow and arrow on string. This well symbolized the military nature of the Assyrian nation and of its tutelar deity. At the same time indications are not wanting that this pole and its accompanying symbols are the remains of a totem-standard upon which has been superimposed the anthropomorphic figure of a lightning- or tempest-god. The pole is a favourite vehicle for carrying the totem symbols into battle, and it looks here as if the sun had at one time been regarded as a tribal totem. The figure of the archer at the top seems representative of a lightning- or storm-god—a mythic character frequently associated with the sun, that 'strong warrior.' By virtue of his possession of the lightning arrow the storm-god is often accepted as a god of war.
The etymology of the name of Asshur throws little light upon his character as a divinity. The city which took his name was in all probability originally called 'The city of the god Asshur.' To call it by the name of the god alone would not be unnatural. The name is derived from a root meaning 'to be gracious,' and therefore means 'the gracious god,' 'the good god.' But there are indications that an older form of the name had existed, and it has been asserted that the form Anshar has priority. With Kishar, a god Anshar was created as the second pair of deities to see the light, and according to one version it is Anshar who dispatches Anu, Ea, and finally Merodach to destroy the monster Tiawath. This Anshar, then, appears as possessed with authority among the gods. But we find no mention of him in the ancient texts and inscriptions of Babylonia. The version in which Anshar is alluded to may of course have been tampered with, and his inclusion in the creation myth may be regarded as a concession to Assyrian greatness. Indeed in one creation tablet we find Merodach displaced by Asshur as framer of the earth!
The Secret of Assyrian Greatness
Asshur is mentioned in the oldest Assyrian inscription known to us, that of Samsi-Ramman (c. 1850 B.C.), the priest-chief of Asshur, who ruled in the days when as yet the offices of king and high priest were undivided. Indeed, when the title of 'king' had come into use some 350 years later, the monarchs of Assyria still retained the right to call themselves 'priests of the god Asshur.' The entire faith in and dependence on their beloved deity on the part of these early Assyrian rulers is touching. They are his children and rely wholly upon him first for protection against their cruel enemies the Kassites and afterwards for the extension of their growing empire. No wonder that with such a faith to stimulate her Assyria became great. Faith in her tutelar god was, indeed, the secret of her greatness. The enemies of Assyria are 'the enemies of Asshur,' her soldiers are 'the warriors of Asshur,' and their weapons are 'the weapons of Asshur.' Before his face the enemies of Assyria tremble and are routed, he is consulted oracularly as to the making and conduct of war, and he is present on the battle-field. But the solitary nature of Asshur was remarkable. Originally he possessed 'neither kith nor kin,' neither wife nor child, and the unnaturalness of his splendid isolation appears to have struck the Assyrian scribes, who in an interesting prayer attempted to connect their divinity with the greater gods of Babylonia, to find him a wife, ministers, a court and messengers.
A prayer to Asshur, the king of the gods, ruler over heaven and earth,
the father who has created the gods, the supreme first-born of heaven and earth,
the supreme muttallu who inclines to counsel,
the giver of the sceptre and the throne.
To Nin-lil, the wife of Asshur, the begetter, the creatress of heaven and earth,
who by command of her mouth ...
To Sin, the lord of command, the uplifter of horns, the spectacle of heaven,
To the Sun-god, the great judge of the gods, who causes the lightning to issue forth,
