The Mythology of Babylonia and Assyria. Donald A. Mackenzie

with which, as we have seen, it was closely associated. It was widely prevalent throughout Babylonia. The chief seat of the lunar deity, Nannar or Sin, was the ancient city of Ur, from which Abraham migrated to Harran, where the "Baal" (the lord) was also a moon god. Ur was situated in Sumer, in the south, between the west bank of the Euphrates and the low hills bordering the Arabian desert, and not far distant from sea-washed Eridu. No doubt, like that city, it had its origin at an exceedingly remote period. At any rate, the excavations conducted there have afforded proof that it flourished in the prehistoric period.

      As in Arabia, Egypt, and throughout ancient Europe and elsewhere, the moon god of Sumeria was regarded as the "friend of man". He controlled nature as a fertilizing agency; he caused grass, trees, and crops to grow; he increased flocks and herds, and gave human offspring. At Ur he was exalted above Ea as "the lord and prince of the gods, supreme in heaven, the Father of all"; he was also called "great Anu", an indication that Anu, the sky god, had at one time a lunar character. The moon god was believed to be the father of the sun god: he was the "great steer with mighty horns and perfect limbs".

His name Sin is believed to be a corruption of "Zu-ena", which signifies "knowledge lord".66 Like the lunar Osiris of Egypt, he was apparently an instructor of mankind; the moon measured time and controlled the seasons; seeds were sown at a certain phase of the moon, and crops were ripened by the harvest moon. The mountains of Sinai and the desert of Sin are called after this deity.

      As Nannar, which Jastrow considers to be a variation of "Narnar", the "light producer", the moon god scattered darkness and reduced the terrors of night. His spirit inhabited the lunar stone, so that moon and stone worship were closely associated; it also entered trees and crops, so that moon worship linked with earth worship, as both linked with water worship.

      The consort of Nannar was Nin-Uruwa, "the lady of Ur", who was also called Nin-gala. She links with Ishtar as Nin, as Isis of Egypt linked with other mother deities. The twin children of the moon were Mashu and Mashtu, a brother and sister, like the lunar girl and boy of Teutonic mythology immortalized in nursery rhymes as Jack and Jill.

Sun worship was of great antiquity in Babylonia, but appears to have been seasonal in its earliest phases. No doubt the sky god Anu had his solar as well as his lunar attributes, which he shared with Ea. The spring sun was personified as Tammuz, the youthful shepherd, who was loved by the earth goddess Ishtar and her rival Eresh-ki-gal, goddess of death, the Babylonian Persephone. During the winter Tammuz dwelt in Hades, and at the beginning of spring Ishtar descended to search for him among the shades.67 But the burning summer sun was symbolized as a destroyer, a slayer of men, and therefore a war god. As Ninip or Nirig, the son of Enlil, who was made in the likeness of Anu, he waged war against the earth spirits, and was furiously hostile towards the deities of alien peoples, as befitted a god of battle. Even his father feared him, and when he was advancing towards Nippur, sent out Nusku, messenger of the gods, to soothe the raging deity with soft words. Ninip was symbolized as a wild bull, was connected with stone worship, like the Indian destroying god Shiva, and was similarly a deity of Fate. He had much in common with Nin-Girsu, a god of Lagash, who was in turn regarded as a form of Tammuz.

      Nergal, another solar deity, brought disease and pestilence, and, according to Jensen, all misfortunes due to excessive heat. He was the king of death, husband of Eresh-ki-gal, queen of Hades. As a war god he thirsted for human blood, and was depicted as a mighty lion. He was the chief deity of the city of Cuthah, which, Jastrow suggests, was situated beside a burial place of great repute, like the Egyptian Abydos.

The two great cities of the sun in ancient Babylonia were the Akkadian Sippar and the Sumerian Larsa. In these the sun god, Shamash or Babbar, was the patron deity. He was a god of Destiny, the lord of the living and the dead, and was exalted as the great Judge, the lawgiver, who upheld justice; he was the enemy of wrong, he loved righteousness and hated sin, he inspired his worshippers with rectitude and punished evildoers. The sun god also illumined the world, and his rays penetrated every quarter: he saw all things, and read the thoughts of men; nothing could be concealed from Shamash. One of his names was Mitra, like the god who was linked with Varuna in the Indian Rigveda. These twin deities, Mitra and Varuna, measured out the span of human life. They were the source of all heavenly gifts: they regulated sun and moon, the winds and waters, and the seasons.68

      These did the gods establish in royal power over themselves, because they were wise and the children of wisdom, and because they excelled in power.--Prof. Arnold's trans. of Rigvedic Hymn.

Mitra and Varuna were protectors of hearth and home, and they chastised sinners. "In a striking passage of the Mahabharata" says Professor Moulton, "one in which Indian thought comes nearest to the conception of conscience, a kingly wrongdoer is reminded that the sun sees secret sin."69

In Persian mythology Mitra, as Mithra, is the patron of Truth, and "the Mediator" between heaven and earth70. This god was also worshipped by the military aristocracy of Mitanni, which held sway for a period over Assyria. In Roman times the worship of Mithra spread into Europe from Persia. Mithraic sculptures depict the deity as a corn god slaying the harvest bull; on one of the monuments "cornstalks instead of blood are seen issuing from the wound inflicted with the knife71". The Assyrian word "metru" signifies rain70. As a sky god Mitra may have been associated, like Varuna, with the waters above the firmament. Rain would therefore be gifted by him as a fertilizing deity. In the Babylonian Flood legend it is the sun god Shamash who "appointed the time" when the heavens were to "rain destruction" in the night, and commanded Pir-napishtim, "Enter into the midst of thy ship and shut thy door". The solar deity thus appears as a form of Anu, god of the sky and upper atmosphere, who controls the seasons and the various forces of nature. Other rival chiefs of city pantheons, whether lunar, atmospheric, earth, or water deities, were similarly regarded as the supreme deities who ruled the Universe, and decreed when man should receive benefits or suffer from their acts of vengeance.

      It is possible that the close resemblances between Mithra and Mitra of the Aryan-speaking peoples of India and the Iranian plateau, and the sun god of the Babylonians--the Semitic Shamash, the Sumerian Utu--were due to early contact and cultural influence through the medium of Elam. As a solar and corn god, the Persian Mithra links with Tammuz, as a sky and atmospheric deity with Anu, and as a god of truth, righteousness, and law with Shamash. We seem to trace in the sublime Vedic hymns addressed by the Indian Aryans to Mitra and Varuna the impress of Babylonian religious thought:

      Whate'er exists within this earth, and all within the sky,

       Yea, all that is beyond, King Varuna perceives....

Rigveda, iv, 16.72

      O Varuna, whatever the offence may be

       That we as men commit against the heavenly folk,

       When through our want of thought we violate thy laws,

       Chastise us not, O god, for that iniquity.

Rigveda, vii, 89.73

      Shamash was similarly exalted in Babylonian hymns:

      The progeny of those who deal unjustly will not prosper.

       What their mouth utters in thy presence

       Thou wilt destroy, what issues from their mouth thou wilt dissipate.

       Thou knowest their transgressions, the plan of the wicked thou rejectest.

       All, whoever they be, are in thy care....

       He who takes no bribe, who cares