The Religion of Babylonia and Assyria

[341]Die Assyrische Beschwörungsserie, Maqlû, p. 14.

[342] There are some preserved solely in the ideographic style, and others of which we have only the phonetic transliteration.

[343]Die Propheten in ihrer ursprünglichen Form, pp. 1, 6. This work is a valuable investigation of the oldest form of the poetic compositions of the Semites.

[344] The fifth and sixth tablets of the series. It is probable that several editions were prepared,—some wholly Babylonian, others bilingual.

[345] Haupt, Akkadische und Sumerische Keilschrifttexte, p. 83. col. I. ll. 1-10.

[346] Wherever feasible, the Babylonian name of the demon will be used in the translations.

[347] Our word 'nightmare' still embodies the same ancient view of the cause of bad dreams as that found among the Babylonians.

[348] See above, p. 182.

[349] IV R. pl. 5.

[350] See Perrot and Chiplez, History of Art in Chaldaea and Assyria, i. 61, 62; ii. 81 for illustrations.

[351] IV R. 2, col. v. ll. 30-60.

[352] The god of humanity. The phrase is equivalent to saying that the spirits are hostile to mankind.

[353] Literally, 'to their second time,' i.e., repeat 'seven are they.'

[354] See Hopkins, The Holy Numbers in the Rig-Veda (Oriental Studies), pp. 144-147.

[355] IV R. 15, col. ll. 21 seq.

[356] See chapter xi.

[357] For the general views connected with the evil eye among all nations, see Elworthy's recent volume, The Evil Eye. (London, 1896.)

[358] For illustrations taken from various nations, see Fraser, The Golden Bough, ii. 9-12; ii. 85-89.

[359] See for illustrations of similar practices among Egyptians and Greeks, Budge, Life and Exploits of Alexander the Great (London, 1896), pp. xii-xvii.

[360] Mr. L. W. King describes (Zeits. für Assyr. xl. 50-62) interesting fragments of the Dibbarra (or 'plague-god') legend found on tablets which were evidently intended to be hung up. Mr. King suggests that such tablets were hung up in the houses of the Babylonians whenever a plague broke out. One is reminded of the mezuzoth, the metallic or wooden cases, attached to the doorposts of their houses by the Jews, and which originally served a similar purpose.

[361] Tallqvist, Assyr. Beschwörungsserie Maklu, p. 115, suggests that the 'veiled bride' may be a name of some goddess of the night. This is improbable. It sounds more like a direct personification of the night, for which an epithet as 'veiled bride' seems appropriate. The name may have arisen in consequence of mythological conceptions affecting the relationship between day and night.

[362] A magic potion compounded of this plant. 'Maklu' series, i. ll. 8-12.

[363] 'Maklu' series, ii. ll. 148-168.

[364] See Relsner, Sumerisch-Babylonische Hymnen (Berlin, 1896), p. 15.

[365] See p. 137.

[366] Robertson Smith, Religion of the Semites, p. 352. Grimm, Deutsche Mythologie, i. 508-596. Tylor, Primitive Culture, ii. 383 seq. See also the article "Hestia" in Roscher's Ausführliches Lexikon der Griechischen und Römischen Mythologie.

[367] 'Maklu' series, ii. ll. 1-17.

[368] A reference to the sacred action of the fire in the burnt offerings.

[369] A favorite title of several gods, Bel, Sin, etc., that emphasizes their strength.

[370] Here the seeker for help inserts his name.

[371] Here the names of special deities are to be inserted.

[372] See above, Nusku, p. 220.

[373] See p. 67.

[374] A form of Nusku, according to Tallqvist, Assyr. Beschwör. p. 146. It would be more accurate to say a form of Ninib. See p. 92.

[375] See p. 91.

[376] King, Babylonian Magic, p. 3.

[377] Humanity.

[378] The reference is to the formal lamentations on the occasion of the death of any one. The moon-god, having disappeared, is bewailed as though dead.

[379]I.e., under all conditions and at all times.

[380] The reading Nâru is not altogether certain, but probable. See Tallqvist, Assyr. Beschwör. pp. 131, 132, whose suggestion, however, that Nâru may be a female deity, is not acceptable. Elitti is probably a scribal error.