Like the Ancient Egyptians, the Babylonians also had their kindly spirits who brought luck and the various enjoyments of life. A good "labartu" might attend on a human being like a household fairy of India or Europe: a friendly "shedu" could protect a household against the attacks of fierce demons and human enemies. Even the spirits of Fate who served Anu, god of the sky, and that "Norn" of the Underworld, Eresh-ki-gal, queen of Hades, might sometimes be propitious: if the deities were successfully invoked they could cause the Fates to smite spirits of disease and bringers of ill luck. Damu, a friendly fairy goddess, was well loved, because she inspired pleasant dreams, relieved the sufferings of the afflicted, and restored to good health those patients whom she selected to favour.
In the Egyptian Book of the Dead the kindly spirits are overshadowed by the evil ones, because the various magical spells which were put on record were directed against those supernatural beings who were enemies of mankind. Similarly in Babylonia the fragments of this class of literature which survive deal mainly with wicked and vengeful demons. It appears probable, however, that
the highly emotional Sumerians and Akkadians were on occasion quite as cheerful a people as the inhabitants of ancient Egypt. Although they were surrounded by bloodthirsty furies who desired to shorten their days, and their nights were filled with vague lowering phantoms which inspired fear, they no doubt shared, in their charm-protected houses, a comfortable feeling of security after
36
performing magical ceremonies, and were happy enough when they gathered round flickering lights to listen to ancient song and
story and gossip about crops and traders, the members of the royal house, and the family affairs of their acquaintances.
The Babylonian spirit world, it will be seen, was of complex character. Its inhabitants were numberless, but often vaguely defined, and one class of demons linked with another. Like the European fairies of folk belief, the Babylonian spirits were extremely hostile and irresistible at certain seasonal periods; and they were fickle and perverse and difficult to please even when inclined to be friendly. They were also similarly manifested from time to time in various forms. Sometimes they were comely and beautiful; at other times they were apparitions of horror. The Jinn of present-day Arabians are of like character; these may be giants, cloudy shapes, comely women, serpents or cats, goats or pigs.
Some of the composite monsters of Babylonia may suggest the vague and exaggerated recollections of terror-stricken people who have had glimpses of unfamiliar wild beasts in the dusk or amidst reedy marshes. But they cannot be wholly accounted for in this way. While animals were often identified with supernatural beings, and foreigners were called "devils", it would be misleading to assert that the spirit world reflects confused folk memories of human and bestial enemies. Even when a demon was given concrete human form it remained essentially non-human: no ordinary weapon could inflict an injury, and it was never controlled by natural laws. The spirits of disease and tempest and darkness were creations of fancy: they symbolized moods; they were the causes which explained effects. A sculptor or storyteller who desired to convey an impression of a spirit of storm or pestilence created monstrous
forms to inspire terror. Sudden and unexpected visits of fierce and devastating demons were accounted for by asserting that they had
wings like eagles, were nimble-footed as gazelles, cunning and watchful as serpents; that they had claws to clutch, horns to gore, and powerful fore legs like a lion to smite down victims. Withal they drank blood like ravens and devoured corpses like hyaenas. Monsters were all the more repulsive when they were partly human. The human-headed snake or the snake-headed man and the man with the horns of a wild bull and the legs of a goat were horrible in the extreme. Evil spirits might sometimes achieve success by practising deception. They might appear as beautiful girls or handsome men and seize unsuspecting victims in deathly embrace or leave them demented and full of grief, or come as birds and suddenly assume awesome shapes.
Fairies and elves, and other half-human demons, are sometimes regarded as degenerate gods. It will be seen, however, that while certain spirits developed into deities, others remained something between these two classes of supernatural beings: they might attend upon gods and goddesses, or operate independently now against mankind and now against deities even. The "namtaru", for instance, was a spirit of fate, the son of Bel-Enlil and Eresh-ki-gal, queen of Hades. "Apparently", writes Professor Pinches, "he executed the instructions given him concerning the fate of men, and could also have power over certain of the gods."[103] To this middle class belong the evil gods who rebelled against the beneficent deities. According to Hebridean folk belief, the fallen angels are divided into three classes--the fairies, the "nimble men" (aurora borealis), and the "blue men of the Minch". In Beowulf the "brood of Cain" includes "monsters and elves and sea-devils--giants also, who long time fought with God, for which he gave them their reward".[104] Similarly the Babylonian spirit groups are liable to division and subdivision. The various classes may be regarded as relics of the various stages of development from crude animism to sublime monotheism: in the fragmentary legends we trace the floating material from which great mythologies have been framed.
[78] The Acts, xvii, 22-31.
[79] Devils and Evil Spirits of Babylonia, vol. ii, p. 149 et seq. [80] Egyptian Myth and Legend, xxxix, n.
[81] Development of Religion and Thought in Ancient Egypt, J.H. Breasted, pp. 38, 74.
[82] Custom and Myth, p. 45 et seq.
[83] The Religion of Babylonia and Assyria, p. 108.
[84] Act iv, scene 1.
[85] Paradise Lost, book ix.
[86] Chapman's Caesar and Pompey. [87] Natural History, 2nd book.
[88] Indian Myth and Legend, 70, n.
[89] Indian Myth and Legend, pp. 202-5, 400, 401. [90] Teutonic Myth and Legend, p. 424 et seq.
[91] Indian Myth and Legend, p. 164 et seq.
[92] Popular Religion and Folk Lore of Northern India, W. Crooke, vol. i, p. 254.
[93] When a person, young or old, is dying, near relatives must not call out their names in case the soul may come back from the spir-it world. A similar belief still lingers, especially among women, in the Lowlands. The writer was once present in a room when a child was supposed to be dying. Suddenly the mother called out the child's name in agonized voice. It revived soon afterwards. Two old women who had attempted to prevent "the calling" shook their heads and remarked: "She has done it! The child will never do any good in this world after being called back." In England and Ireland, as well as in Scotland, the belief also prevails in certain localities
37
that if a dying person is "called back" the soul will tarry for another twenty-four hours, during which the individual will suffer great agony.
[94] A Journey in Southern Siberia, Jeremiah Curtin, pp. 103, 104.
[95] Vol. i, p. 305.
[96] Adi Parva section of Mahabharata, Roy's trans., p. 635.
[97] Jastrow's Aspects of Religious Belief in Babylonia, &c., p. 312.
[98] R.C. Thompson's trans.
[99] The Elder or Poetic Edda, Olive Bray, part i, p. 53.
[100] Babylonian Religion, L.W. King, pp. 186-8.
[101] The Devils and Evil Spirits of Babylonia, R. Campbell Thompson, vol. i, p. 53 et seq. [102] Omens and Superstitions of Southern India, E. Thurston, p. 124.
[103] The Religion of Babylonia and Assyria, p. 110. [104] Beowulf, Clark Hall, p. 14.
Chapter V. Myths of Tammuz and Ishtar
Abstract
Forms of Tammuz--The Weeping Ceremony--Tammuz the Patriarch and the Dying God--Common Origin of Tammuz and other Deities from an Archaic God--The Mediterranean Racial Myth--Animal Forms of Gods of Fertility--Two Legends of the Death of Tammuz--Attis, Adonis, and Diarmid Slain by a Boar--Laments for Tammuz--His Soul in Underworld and the Deep--Myth of the Child God of Ocean--Sargon Myth Version--The Germanic Scyld of the Sheaf--Tammuz