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symbolized the destroying influence of the sun. He was a war deity, and his name, Professor Pinches says, "is conjectured to mean
'lord of the wild boar'". There is no direct evidence, however, to connect Tammuz's slayer with the boar which killed Adonis. Ishtar's
innocence is emphasized by the fact that she mourned for her youthful lover, crying:
Oh hero, my lord, ah me! I will say; Food I eat not ... water I drink not ...
Because of the exalted one of the nether world, him of the radiant face, yea radiant,
Of the exalted one of the nether world, him of the dovelike
voice, yea dovelike.[110]
The Phrygian Attis met his death, according to one legend, by self-mutilation under a sacred tree. Another account sets forth, however, that he was slain by a boar. The Greek Adonis was similarly killed by a boar. This animal was a form of Ares (Mars), god of war and tempest, who also loved Aphrodite (Ishtar). The Celtic Diarmid, in his character as a love god, with lunar attributes, was
slain by "the green boar", which appears to have been one of the animals of a ferocious Hag, an earth and air "mother" with various names. In one of the many Fingalian stories the animal is
... That venomous boar, and he so fierce,
That Grey Eyebrows had with her herd of swine.[111]
Diarmid had eloped with the wife of Finn-mac-Coul (Fingal), who, like Ares, plotted to bring about his rival's death, and accordingly set the young hero to hunt the boar. As a thunder god Finn carried a hammer with which he smote his shield; the blows were heard in Lochlann (Scandinavia). Diarmid, like Tammuz, the "god of the tender voice and shining eyes", had much beauty. When he expired, Finn cried:
No maiden will raise her eye
Since the mould has gone over thy visage fair... Blue without rashness in thine eye!
Passion and beauty behind thy curls!... Oh, yesternight it was green the hillock,
Red is it this day with Diarmid's blood.[112]
Tammuz died with the dying vegetation, and Diarmid expired when the hills apparently were assuming their purple tints.[113] The month of Tammuz wailings was from 20th June till 20th July, when the heat and dryness brought forth the demons of pestilence. The mourners chanted:
He has gone, he has gone to the bosom of the earth, And the dead are numerous in the land....
Men are filled with sorrow: they stagger by day in gloom ...
In the month of thy year which brings not peace hast thou gone. Thou hast gone on a journey that makes an end of thy people.
The following extract contains a reference to the slaying of the god:
The holy one of Ishtar, in the middle of the year the fields languish... The shepherd, the wise one, the man of sorrows, why have they slain?...
In his temple, in his inhabited domain,
The child, lord of knowledge, abides no more...
In the meadows, verily, verily, the soul of life perishes.
There is wailing for Tammuz "at the sacred cedar, where the mother bore thee", a reference which connects the god, like Adonis and
Osiris, with tree worship:
The wailing is for the herbs: the first lament is, "they are not produced".
The wailing is for the grain, ears are not produced.
The wailing is for the habitations, for the flocks which bring forth no more.
The wailing is for the perishing wedded ones; for the perishing children; the dark-headed people create no more.
The wailing is also for the shrunken river, the parched meadows, the fishpools, the cane brakes, the forests, the plains, the gardens,
and the palace, which all suffer because the god of fertility has departed. The mourner cries:
How long shall the springing of verdure be restrained?
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How long shall the putting forth of leaves be held back?
Whither went Tammuz? His destination has already been referred to as "the bosom of the earth", and in the Assyrian version of the "Descent of Ishtar" he dwells in "the house of darkness" among the dead, "where dust is their nourishment and their food mud", and "the light is never seen"--the gloomy Babylonian Hades. In one of the Sumerian hymns, however, it is stated that Tammuz
"upon the flood was cast out". The reference may be to the submarine "house of Ea", or the Blessed Island to which the Babylonian
Noah was carried. In this Hades bloomed the nether "garden of Adonis". The following extract refers to the garden of Damu (Tammuz)[114]:--
Damu his youth therein slumbers ...
Among the garden flowers he slumbers; among the garden flowers
he is cast away ...
Among the tamarisks he slumbers, with woe he causes us to be satiated.
Although Tammuz of the hymns was slain, he returned again from Hades. Apparently he came back as a child. He is wailed for as "child, Lord Gishzida", as well as "my hero Damu". In his lunar character the Egyptian Osiris appeared each month as "the child surpassingly beautiful"; the Osiris bull was also a child of the moon; "it was begotten", says Plutarch, "by a ray of generative light falling from the moon". When the bull of Attis was sacrificed his worshippers were drenched with its blood, and were afterwards ceremonially fed with milk, as they were supposed to have "renewed their youth" and become children. The ancient Greek god Eros (Cupid) was represented as a wanton boy or handsome youth. Another god of fertility, the Irish Angus, who resembles Eros, is called "the ever young"; he slumbers like Tammuz and awakes in the Spring.
Apparently it was believed that the child god, Tammuz, returned from the earlier Sumerian Paradise of the Deep, and grew into full manhood in a comparatively brief period, like Vyasa and other super-men of Indian mythology. A couplet from a Tammuz hymn says tersely:
In his infancy in a sunken boat he lay.
In his manhood in the submerged grain he lay.[115]
The "boat" may be the "chest" in which Adonis was concealed by Aphrodite when she confided him to the care of Persephone, queen of Hades, who desired to retain the young god, but was compelled by Zeus to send him back to the goddess of love and vegetation. The fact that Ishtar descended to Hades in quest of Tammuz may perhaps explain the symbolic references in hymns to mother goddesses being in sunken boats also when their powers were in abeyance, as were those of the god for part of each year. It is possible, too, that the boat had a lunar and a solar significance. Khonsu, the Egyptian moon god, for instance, was associated with the Spring sun, being a deity of fertility and therefore a corn spirit; he was a form of Osiris, the Patriarch, who sojourned on earth
to teach mankind how to grow corn and cultivate fruit trees. In the Egyptian legend Osiris received the corn seeds from Isis, which suggests that among Great-Mother-worshipping peoples, it was believed that agricultural civilization had a female origin. The same myths may have been attached to corn gods and corn goddesses, associated with water, sun, moon, and stars.
That there existed in Babylonia at an extremely remote period an agricultural myth regarding a Patriarch of divine origin who was rescued from a boat in his childhood, is suggested by the legend which was attached to the memory of the usurper King Sargon of Akkad. It runs as follows:
"I am Sargon, the mighty King of Akkad. My mother was a
vestal (priestess), my father an alien, whose brother inhabited the mountain.... When my mother had conceived me, she bare
me in a hidden place. She laid me in a vessel of rushes, stopped the door thereof with pitch,