FOOTNOTES:

But, to continue our parallel.

15. The ten antediluvian kings of Berosus, who succeed the apparition of the divine Man-Fish, Êa-Oannes (see p.196), have their exact counterpart in the ten antediluvian patriarchs of Genesis, v. Like the Chaldean kings, the patriarchs live an unnatural number of years. Only the extravagant figures of the Chaldean tradition are considerably reduced in the Hebrew version. While the former allots to its kings reigns of tens of thousands of years (see p.196); the latter cuts them down to hundreds, and the utmost that it allows to any of itspatriarchs is nine hundred and sixty-nine years of life (Methuselah).

16. The resemblances between the two Deluge narratives are so obvious and continuous, that it is not these, but the differences that need pointing out. Here again the sober, severely monotheistic character of the Hebrew narrative contrasts most strikingly with the exuberant polytheism of the Chaldean one, in which Heaven, Sun, Storm, Sea, even Rain are personified, deified, and consistently act their several appropriate and most dramatic parts in the great cataclysm, while Nature herself, as the Great Mother of beings and fosterer of life, is represented, in the person of Ishtar, lamenting the slaughter of men (see p.327). Apart from this fundamental difference in spirit, the identity in all the essential points of fact is amazing, and variations occur only in lesser details. The most characteristic one is that, while the Chaldean version describes the building and furnishing of aship, with all the accuracy of much seafaring knowledge, and does not forget even to name the pilot, the Hebrew writer, with the clumsiness and ignorance of nautical matters natural to an inland people unfamiliar with the sea or the appearance of ships, speaks only of anarkorchest. The greatest discrepancy is in the duration of the flood, which is much shorter in the Chaldean text than in the Hebrew. On the seventh day already, Hâsisadra sends out the dove (see p.316). But then in the Biblical narrative itself, made up, as was remarked above, of two parallel texts joined together, this same point is given differently in different places. According to Genesis, vii. 12, "the rain was upon the earth forty days and forty nights," while verse 24 of the same chapter tells us that "the waters prevailed upon the earth an hundred and fifty days." Again, the number of the saved is far larger in the Chaldean account: Hâsisadra takes with him into the ship all his men-servants, his women-servants, and even his "nearest friends," while Noah is allowed to save only his own immediate family, "his sons, and his wife, and his sons' wives" (Genesis, vi. 18). Then, the incident of the birds is differently told: Hâsisadra sends out three birds, the dove, the swallow, and the raven; Noah only two—first the raven, then three times in succession the dove. But it is startling to find both narratives more than once using the same words. Thus the Hebrew writer tells how Noah "sent forth a raven, which went to and fro," and how "the dove found no rest for the sole of her foot and returned." Hâsisadra relates: "I took out a dove and sent it forth. The dove went forth, to and fro, but found no resting-place and returned." And further, when Hâsisadra describes the sacrifice he offered on the top of Mount Nizir, after he came forth from the ship, he says: "The gods smelled a savor; the gods smelled a sweet savor." "And the Lord smelled a sweet savor," says Genesis,—viii. 21—of Noah's burnt-offering. These few hints must suffice to show how instructive and entertaining is a parallel study of the two narratives; it can be best done by attentively reading both alternately, and comparing them together, paragraph by paragraph.

17. The legend of the Tower of Languages (see above, p.293, and Genesis, xi. 3-9), is the last in the series of parallel Chaldean and Hebrew traditions. In the Bible it is immediately followed by the detailed genealogy of the Hebrews from Shem to Abraham. Therewith evidently ends the connection between the two people, who are severed for all time from the moment that Abraham goes forth with his tribe from Ur of the Chaldees, probably in the reign of Amarpal (father of Hammurabi), whom the Bible calls Amraphel, king of Shineâr. The reign of Hammurabi was, as we have already seen (see p.219), a prosperous and brilliant one. He was originally king of Tintir (the oldest name of Babylon), and when he united all the cities and local rulers of Chaldea under his supremacy, he assorted the pre-eminence among them for his own city, which he began to call by its new name,Ka-dimirra(Accadian for "Gate of God," which was translated into the SemiticBab-Il). This king in every respect opens a new chapter in the history of Chaldea. Moreover, a great movement was taking place in all the region between the Mediterranean and the Persian Gulf; nations were forming and growing, and Chaldea's most formidable rival and future conqueror, Assyria, was gradually gathering strength in the north, a fierce young lion-cub. By this newcomer among nations our attention will henceforth mainly be claimed. Let us, therefore, pause on the highplace to which we have now arrived, and, casting a glance backward, take a rapid survey of the ground we have covered.

18. Looking with strained eyes into a past dim and gray with the scarce-lifting mists of unnumbered ages, we behold our starting-point, the low land by the Gulf, Shumir, taking shape and color under the rule of Turanian settlers, the oldest known nation in the world. They drain and till the land, they make bricks and build cities, and prosper materially. But the spirit in them is dark and lives in cowering terror of self-created demons and evil things, which they yet believe they can control and compel. So their religion is one, not of worship and thanksgiving, but of dire conjuring and incantation, inconceivable superstition and witchcraft, an unutterable dreariness hardly lightened by the glimmering of a nobler faith, in the conception of the wise and beneficent Êa and his ever benevolently busy son, Meridug. But gradually there comes a change. Shumir lifts its gaze upward, and as it takes in more the beauty and the goodness of the world—in Sun and Moon and Stars, in the wholesome Waters and the purifying serviceable Fire, the good and divine Powers—the Gods multiply and the host of elementary spirits, mostly evil, becomes secondary. This change is greatly helped by the arrival of the meditative, star-gazing strangers, who take hold of the nature-worship and the nature-myths they find among the people to which they have come—a higher and more advanced race—and weave these, with theirown star-worship and astrological lore, into a new faith, a religious system most ingeniously combined, elaborately harmonized, and full of profoundest meaning. The new religion is preached not only in words, but in brick and stone: temples arise all over the land, erected by thepatesis—the priest-kings of the different cities—and libraries in which the priestly colleges reverently treasure both their own works and the older religious lore of the country. The ancient Turanian names of the gods are gradually translated into the new Cushito-Semitic language; yet the prayers and hymns, as well as the incantations, are still preserved in the original tongue, for the people of Turanian Shumir are the more numerous, and must be ruled and conciliated, not alienated. The more northern region, Accad, is, indeed, more thinly peopled; there the tribes of Semites, who now arrive in frequent instalments, spread rapidly and unhindered. The cities of Accad with their temples soon rival those of Shumir and strive to eclipse them, and theirpatesislabor to predominate politically over those of the South. And it is with the North that the victory at first remains; its pre-eminence is asserted in the time of Sharrukin of Agadê, about 3800b.c., but is resumed by the South some thousand years later, when a powerful dynasty (that to which belong Ur-êa and his son Dungi) establishes itself in Ur, while Tintir, the future head and centre of the united land of Chaldea, the great Babylon, if existing at all, is not yet heard of. It is these kings of Ur who first take the significanttitle "kings of Shumir and Accad." Meanwhile new and higher moral influences have been at work; the Semitic immigration has quickened the half mythical, half astronomical religion with a more spiritual element—of fervent adoration, of prayerful trust, of passionate contrition and self-humiliation in the bitter consciousness of sin, hitherto foreign to it, and has produced a new and beautiful religious literature, which marks its third and last stage. To this stage belong the often mentioned "Penitential Psalms," Semitic, nay, rather Hebrew in spirit, although still written in the old Turanian language (but in the northern dialect of Accad, a fact that in itself bears witness to their comparative lateness and the locality in which they sprang up), and too strikingly identical with similar songs of the golden age of Hebrew poetry in substance and form, not to have been the models from which the latter, by a sort of unconscious heredity, drew its inspirations. Then comes the great Elamitic invasion, with its plundering of cities, desecration of temples and sanctuaries, followed probably by several more through a period of at least three hundred years. The last, that of Khudur Lagamar, since it brings prominently forward the founder of the Hebrew nation, deserves to be particularly mentioned by that nation's historians, and, inasmuch as it coincides with the reign of Amarpal, king of Tintir and father of Hammurabi, serves to establish an important landmark in the history both of the Jews and of Chaldea. When we reach this comparatively recent date the mists have in great part rolled aside, and as we turn from the ages we have just surveyed to those that still lie before us, history guides us with a bolder step and shows us the landscape in a twilight which, though still dim and sometimes misleading, is yet that of breaking day, not of descending night.

19. When we attempt to realize the prodigious vastness and remoteness of the horizon thus opened before us, a feeling akin to awe overcomes us. Until within a very few years, Egypt gloried in the undisputed boast of being the oldest country in the world, i.e., of reaching back, by its annals and monuments, to an earlier date than any other. But the discoveries that are continually being made in the valley of the two great rivers have forever silenced that boast. Chaldea points to a monumentally recorded date nearly 4000b.c.This is more than Egypt can do. Her oldest authentic monuments,—her great Pyramids, are considerably later. Mr. F. Hommel, one of the leaders of Assyriology, forcibly expresses this feeling of wonder in a recent publication:[BK]"If," he says, "the Semites were already settled in Northern Babylonia (Accad) in the beginning of the fourth thousandb.c., in possession of the fully developed Shumiro-Accadian culture adopted by them,—a culture, moreover, which appears to have sprouted in Accad as a cutting from Shumir—then the latter must naturally be far, farolder still, and have existed in its completed formin the fifth thousand b.c.—an age to which I now unhesitatingly ascribe the South-Babylonian incantations." This would give our mental vision a sweep of full six thousand years, a pretty respectable figure! But when we remember that these first known settlers of Shumir came from somewhere else, and that they brought with them more than the rudiments of civilization, we are at once thrown back at least a couple of thousands of years more. For it must have taken all of that and more for men to pass from a life spent in caves and hunting the wild beasts to a stage of culture comprising the invention of a complete system of writing, the knowledge and working of metals, even to the mixing of copper and tin into bronze, and an expertness in agriculture equal not only to tilling, but to draining land. If we further pursue humanity—losing at last all count of time in years or even centuries—back to its original separation, to its first appearance on the earth,—if we go further still and try to think of the ages upon ages during which man existed not at all, yet the earth did, and was beautiful to look upon—(hadthere been any to look on it), and good for the creatures who had it all to themselves—a dizziness comes over our senses, before the infinity of time, and we draw back, faint and awed, as we do when astronomy launches us, on a slender thread of figures, into the infinity of space. The six ages of a thousand years each which are all that our mind can firmly grasp then come to seem to us a very poor and puny fraction of eternity, to which we are tempted to apply almost scornfully the words spoken by the poet of as many years: "Six ages! six little ages! six drops of time!"

FOOTNOTES:[BJ]Maspero, "Histoire Ancienne," p. 173.[BK]Ztschr. für Keilschriftforschung, "Zur altbabylonischen Chronologie," Heft I.[BL]Matthew Arnold, in "Mycerinus":"Six years! six little years! six drops of time!"

[BJ]Maspero, "Histoire Ancienne," p. 173.

[BK]Ztschr. für Keilschriftforschung, "Zur altbabylonischen Chronologie," Heft I.

[BL]Matthew Arnold, in "Mycerinus":"Six years! six little years! six drops of time!"

[BL]Matthew Arnold, in "Mycerinus":

"Six years! six little years! six drops of time!"

APPENDIX TO CHAPTER VII.

Professor Louis Dyer has devoted some time to preparing a free metrical translation of "Ishtar's Descent." Unfortunately, owing to his many occupations, only the first part of the poem is as yet finished. This he most kindly has placed at our disposal, authorizing us to present it to our readers.

ISHTAR IN URUGAL.

Along the gloomy avenue of deathTo seek the dread abysm of Urugal,In everlasting Dark whence none returns,Ishtar, the Moon-god's daughter, made resolve,And that way, sick with sorrow, turned her face.A road leads downward, but no road leads backFrom Darkness' realm. There is Irkalla queen,Named also Ninkigal, mother of pains.Her portals close forever on her guestsAnd exit there is none, but all who enter,To daylight strangers, and of joy unknown,Within her sunless gates restrained must stay.And there the only food vouchsafed is dust,For slime they live on, who on earth have died.Day's golden beam greets none and darkness reignsWhere hurtling bat-like forms of feathered menOr human-fashioned birds imprisoned flit.Close and with dust o'erstrewn, the dungeon doorsAre held by bolts with gathering mould o'ersealed.By love distracted, though the queen of love,Pale Ishtar downward flashed toward death's domain,And swift approached these gates of Urugal,Then paused impatient at its portals grim;For love, whose strength no earthly bars restrain,Gives not the key to open Darkness' Doors.By service from all living men made proud,Ishtar brooked not resistance from the dead.She called the jailer, then to anger changedThe love that sped her on her breathless way,And from her parted lips incontinentSwept speech that made the unyielding warder quail."Quick, turnkey of the pit! swing wide these doors,And fling them swiftly open. Tarry not!For I will pass, even I will enter in.Dare no denial, thou, bar not my way,Else will I burst thy bolts and rend thy gates,This lintel shatter else and wreck these doors.The pent-up dead I else will loose, and leadBack the departed to the lands they left,Else bid the famished dwellers in the pitRise up to live and eat their fill once more.Dead myriads then shall burden groaning earth,Sore tasked without them by her living throngs."Love's mistress, mastered by strong hate,The warder heard, and wondered first, then fearedThe angered goddess Ishtar what she spake,Then answering said to Ishtar's wrathful might:"O princess, stay thy hand; rend not the door,But tarry here, while unto NinkigalI go, and tell thy glorious name to her."

A road leads downward, but no road leads backFrom Darkness' realm. There is Irkalla queen,Named also Ninkigal, mother of pains.Her portals close forever on her guestsAnd exit there is none, but all who enter,To daylight strangers, and of joy unknown,Within her sunless gates restrained must stay.And there the only food vouchsafed is dust,For slime they live on, who on earth have died.Day's golden beam greets none and darkness reignsWhere hurtling bat-like forms of feathered menOr human-fashioned birds imprisoned flit.Close and with dust o'erstrewn, the dungeon doorsAre held by bolts with gathering mould o'ersealed.

By love distracted, though the queen of love,Pale Ishtar downward flashed toward death's domain,And swift approached these gates of Urugal,Then paused impatient at its portals grim;For love, whose strength no earthly bars restrain,Gives not the key to open Darkness' Doors.By service from all living men made proud,Ishtar brooked not resistance from the dead.She called the jailer, then to anger changedThe love that sped her on her breathless way,And from her parted lips incontinentSwept speech that made the unyielding warder quail.

"Quick, turnkey of the pit! swing wide these doors,And fling them swiftly open. Tarry not!For I will pass, even I will enter in.Dare no denial, thou, bar not my way,Else will I burst thy bolts and rend thy gates,This lintel shatter else and wreck these doors.The pent-up dead I else will loose, and leadBack the departed to the lands they left,Else bid the famished dwellers in the pitRise up to live and eat their fill once more.Dead myriads then shall burden groaning earth,Sore tasked without them by her living throngs."

Love's mistress, mastered by strong hate,The warder heard, and wondered first, then fearedThe angered goddess Ishtar what she spake,Then answering said to Ishtar's wrathful might:"O princess, stay thy hand; rend not the door,But tarry here, while unto NinkigalI go, and tell thy glorious name to her."

ISHTAR'S LAMENT.

"All love from earthly life with me departed,With me to tarry in the gates of death;In heaven's sun no warmth is longer hearted,And chilled shall cheerless men now draw slow breath."I left in sadness life which I had given,I turned from gladness and I walked with woe,Toward living death by grief untimely driven,I search for Thammuz whom harsh fate laid low"The darkling pathway o'er the restless watersOf seven seas that circle Death's domainI trod, and followed after earth's sad daughtersTorn from their loved ones and ne'er seen again."Here must I enter in, here make my dwellingWith Thammuz in the mansion of the dead,Driven to Famine's house by love compellingAnd hunger for the sight of that dear head."O'er husbands will I weep, whom death has taken,Whom fate in manhood's strength from life has swept,Leaving on earth their living wives forsaken,—O'er them with groans shall bitter tears be wept."And I will weep o'er wives, whose short day endedEre in glad offspring joyed their husbands' eyes;Snatched from loved arms they left their lords untended,—O'er them shall tearful lamentations rise."And I will weep o'er babes who left no brothers,Young lives to the ills of age by hope opposed,The sons of saddened sires and tearful mothers,One moment's life by death eternal closed."

"All love from earthly life with me departed,With me to tarry in the gates of death;In heaven's sun no warmth is longer hearted,And chilled shall cheerless men now draw slow breath.

"I left in sadness life which I had given,I turned from gladness and I walked with woe,Toward living death by grief untimely driven,I search for Thammuz whom harsh fate laid low

"The darkling pathway o'er the restless watersOf seven seas that circle Death's domainI trod, and followed after earth's sad daughtersTorn from their loved ones and ne'er seen again.

"Here must I enter in, here make my dwellingWith Thammuz in the mansion of the dead,Driven to Famine's house by love compellingAnd hunger for the sight of that dear head.

"O'er husbands will I weep, whom death has taken,Whom fate in manhood's strength from life has swept,Leaving on earth their living wives forsaken,—O'er them with groans shall bitter tears be wept.

"And I will weep o'er wives, whose short day endedEre in glad offspring joyed their husbands' eyes;Snatched from loved arms they left their lords untended,—O'er them shall tearful lamentations rise.

"And I will weep o'er babes who left no brothers,Young lives to the ills of age by hope opposed,The sons of saddened sires and tearful mothers,One moment's life by death eternal closed."

NINKIGAL'S COMMAND TO THE WARDER.

"Leave thou this presence, slave, open the gate;Since power is hers to force an entrance here,Let her come in as come from life the dead,Submissive to the laws of Death's domain.Do unto her what unto all thou doest."

Want of space bids us limit ourselves to these few fragments—surely sufficient to make our readers wish that Professor Dyer might spare some time to the completion of his task.

INDEX.

Abel, killed by Cain,129.

Abraham, wealthy and powerful chief,200;

goes forth from Ur,201;

his victory over Khudur-Lagamar,222-224.

Abu-Habba, seeSippar.

Abu-Shahrein, seeEridhu.

Accad, Northern or Upper Chaldea,145;

meaning of the word, ib.;

headquarters of Semitism,204-205.

Accads, seeShumiro-Accads.

Accadian language, seeShumiro-Accadian.

Agadê, capital of Accad,205.

Agglutinative languages, meaning of the word,136-137;

characteristic of Turanian nations, ib.;

spoken by the people of Shumir and Accad,144.

Agricultural life, third stage of culture, first beginning of real civilization,122.

Akki, the water-carrier, seeSharrukin of Agadê.

Alexander of Macedon conquers Babylon,4;

his soldiers destroy the dams of the Euphrates,5.

Allah, Arabic for "God," seeIlu.

Allat, queen of the Dead,327-329.

Altaï, the great Siberian mountain chain,146;

probable cradle of the Turanian race,147.

Altaïc, another name for the Turanian or Yellow Race,147.

Amarpal, also Sin-Muballit, king of Babylon, perhaps Amraphel, King of Shinar,226.

Amorite, the, a tribe of Canaan,133.

Amraphel, seeAmarpal.

Ana, or Zi-ana—"Heaven," or "Spirit of Heaven," p.154.

Anatu, goddess, mother of Ishtar, smites Êabâni with death and Izdubar with leprosy,310.

Anthropomorphism, meaning of the word,355;

definition and causes of,355-357.

Anu, first god of the first Babylonian Triad, same as Ana,240;

one of the "twelve great gods,"246.

Anunnaki, minor spirits of earth,154,250.

Anunit (the Moon), wife of Shamash,245.

Apsu (the Abyss),264.

Arali, or Arallu, the Land of the Dead,157;

its connection with the Sacred Mountain,276.

Arallu, seeArali.

Aram, a son of Shem, eponymous ancestor of the Aramæans in Gen. x.,131.

Arabs, their conquest and prosperous rule in Mesopotamia,5;

Baghdad, their capital,5;

nomads in Mesopotamia,8;

their superstitious horror of the ruins and sculptures,11;

they take the gigantic head for Nimrod,22-24;

their strange ideas about the colossal winged bulls and lions and their destination,24-25;

their habit of plundering ancient tombs at Warka,86;

their conquests and high culture in Asia and Africa,118.

Arbela, city of Assyria, built in hilly region,50.

Architecture, Chaldean, created by local conditions,37-39;

Assyrian, borrowed from Chaldea,50.

Areph-Kasdîm, see Arphaxad, meaning of the word,200.

Arphaxad, eldest son of Shem,200.

Arphakshad, seeArphaxad.

Asshur, a son of Shem, eponymous ancestor of the Assyrians in Genesis X.,131.

Asshurbanipal, King of Assyria, his Library,100-112;

conquers Elam, destroys Shushan, and restores the statue of the goddess Nana to Erech,194-195.

Asshur-nazir-pal, King of Assyria, size of hall in his palace at Calah (Nimrud),63.

Assyria, the same as Upper Mesopotamia,7;

rise of,228.

Astrology, meaning of the word,106;

a corruption of astronomy,234;

the special study of priests, ib.

Astronomy, the ancient Chaldeans' proficiency in,230;

fascination of,231;

conducive to religious speculation,232;

degenerates into astrology,234;

the god Nebo, the patron of,242.

Babbar, seeUd.

Babel, same as Babylon,237.

Bab-el-Mandeb, Straits of,189.

Bab-ilu, Semitic name of Babylon; meaning of the name,225,249.

Babylonia, a part of Lower Mesopotamia,7;

excessive flatness of,9;

later name for "Shumir and Accad" and for "Chaldea,"237.

Baghdad, capital of the Arabs' empire in Mesopotamia,5;

its decay,6.

Bassorah, seeBusrah.

Bedouins, robber tribes of,8;

distinctively a nomadic people,116-118.

Bel, third god of the first Babylonian Triad,239;

meaning of the name,240;

one of the "twelve great gods,"246;

his battle with Tiamat,288-290.

Belit, the wife of Bel, the feminine principle of nature,244-245;

one of the "twelve great gods,"246.

Bel-Maruduk, seeMarduk.

Berosus, Babylonian priest; his History of Chaldea,128;

his version of the legend of Oannes,184-185;

his account of the Chaldean Cosmogony,260-261,267;

his account of the great tower and the confusion of tongues,292-293;

his account of the Deluge,299-301.

Birs-Nimrud or Birs-i-Nimrud, seeBorsippa.

Books, not always of paper,93;

stones and bricks used as books,97;

walls and rocks, ib.,97-99.

Borsippa(Mound of Birs-Nimrud), its peculiar shape,47;

Nebuchadnezzar's inscription found at,72;

identified with the Tower of Babel,293.

Botta begins excavations at Koyunjik,14;

his disappointment,15;

his great discovery at Khorsabad,15-16.

Bricks, how men came to make,39;

sun-dried or raw, and kiln-dried or baked,40;

ancient bricks from the ruins used for modern constructions; trade with ancient bricks at Hillah,42.

British Museum, Rich's collection presented to,14.

Busrah, or Bassorah, bulls and lions shipped to, down the Tigris,52.

Byblos, ancient writing material,94.

Ca-Dimirra(or Ka-Dimirra), second name of Babylon; meaning of the name,216,249.

Cain, his crime, banishment, and posterity,129.

Calah, or Kalah, one of the Assyrian capitals, the Larissa of Xenophon,3.

Calendar, Chaldean,230,318-321,325.

Canaan, son of Ham, eponymous ancestor of many nations,134.

Canaanites, migrations of,190.

Cement, various qualities of,44.

Chaldea, the same as Lower Mesopotamia,7;

alluvial formation of,37-38;

its extraordinary abundance in cemeteries,78;

a nursery of nations,198;

more often called by the ancients "Babylonia,"237.

Chaldeans, in the sense of "wise men of the East," astrologer, magician, soothsayer,—a separate class of the priesthood,254-255.

Charm against evil spells,162.

Cherub, Cherubim, seeKirûbu.

China, possibly mentioned in Isaiah,136, note.

Chinese speak a monosyllabic language,137;

their genius and its limitations,138,139;

oldest national religion of,180,181;

their "docenal" and "sexagesimal" system of counting,230-231.

Chronology, vagueness of ancient,193-194;

extravagant figures of,196-197;

difficulty of establishing,211-212.

Chthon, meaning of the word,272.

Chthonic Powers,272,273.

Chthonic Myths, seeMyths.

Cissians, seeKasshi.

Cities, building of, fourth stage of culture,123,124.

Classical Antiquity, meaning of the term; too exclusive study of,12.

Coffins, ancient Chaldean, found at Warka: "jar-coffins,"82;

"dish-cover" coffins,84;

"slipper-shaped" coffin (comparatively modern),84-86.

Conjuring, against demons and sorcerers,158-159;

admitted into the later reformed religion,236.

Conjurors, admitted into the Babylonian priesthood,250.

Cossæans, seeKasshi.

Cosmogonic Myths, seeMyths.

Cosmogony, meaning of the word,259;

Chaldean, imparted by Berosus,260-261;

original tablets discovered by Geo. Smith,261-263;

their contents,264and ff.;

Berosus again,267.

Cosmos, meaning of the word,272.

Cuneiform writing, shape and specimen of,10;

introduced into Chaldea by the Shumiro-Accads,145.

Cush, or Kush, eldest son of Ham,186;

probable early migrations of,188;

ancient name of Ethiopia,189.

Cushites, colonization of Turanian Chaldea by,192.

Cylinders: seal cylinders in hard stones,113-114;

foundation-cylinders,114;

seal-cylinders worn as talismans,166;

Babylonian cylinder, supposed to represent the Temptation and Fall,266.

Damkina, goddess, wife of Êa, mother of Meridug,160.

Decoration: of palaces,58-62;

of walls at Warka,87-88.

Delitzsch, Friedrich, eminent Assyriologist, favors the Semitic theory,186.

Deluge, Berosus' account of,299-301;

cuneiform account, in the 11th tablet of the Izdubar Epic,314-317.

Demon of the South-West Wind,168.

Diseases conceived as demons,163.

Divination, a branch of Chaldean "science," in what it consists,251-252;

collection of texts on, in one hundred tablets,252-253;

specimens of,253-254.

Draining of palace mounds,70;

of sepulchral mounds at Warka,86-87.

Dumuzi, the husband of the goddess Ishtar,303;

the hero of a solar Myth,323-326.

Dur-Sharrukin,(see Khorsabad),

built in hilly region,50.

Êa, sometimes Zi-kî-a, the Spirit of the Earth and Waters,154;

protector against evil spirits and men,160;

his chief sanctuary at Eridhu,215;

second god of the first Babylonian Triad,239;

his attributions,240;

one of the "twelve great gods,"246.

Êabâni, the seer,304;

invited by Izdubar,304-305;

becomes Izdubar's friend,307;

vanquishes with him the Elamite tyrant Khumbaba,308;

smitten by Ishtar and Anatu,310;

restored to life by the gods,314.

Ê-Babbara, "House of the Sun,"215,248.

Eber, seeHeber.

El, seeIlu.

Elam, kingdom of, conquered by Asshurbanipal,194;

meaning of the name,220.

Elamite conquest of Chaldea,219-221,224-225.

Elohim, one of the Hebrew names for God, a plural of El,354.

SeeIlu.

Emanations, theory of divine,238-239;

meaning of the word,239.

Enoch, son of Cain,129.

Enoch, the first city, built by Cain,129.

Epic Poems, or Epics,298-299.

Epic-Chaldæan, oldest known in the world,299;

its division into tablets,302.

Eponym, meaning of the word,133.

Eponymous genealogies in Genesis X.,132-134.

Epos, national, meaning of the word,299.

Erech(now Mound of Warka), oldest name Urukh, immense burying-grounds around,80-82;

plundered by Khudur-Nankhundi, king of Elam,195;

library of,209.

Eri-Aku (Ariokh of Ellassar), Elamite king of Larsam,226.

Eridhu(modern Abu-Shahrein), the most ancient city of Shumir,215;

specially sacred to Êa,215,246,287.

Ethiopians, seeCush.

Excavations, how carried on,30-34.

Fergusson, Jas., English explorer and writer on art subjects,56.

Finns, a nation of Turanian stock,138.

Flood, or Deluge, possibly not universal,128-129.

Gan-Dunyash, or Kar-Dunyash, most ancient name of Babylonia proper,225,286.

Genesis, first book of the Pentateuch,127-129;

Chapter X. of,130-142;

meaning of the word,353.

Gibil, Fire,173;

hymn to,16;

his friendliness,174;

invoked to prosper the fabrication of bronze,16.

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