lioY^^

JOURNAL OF THE TRANSACTIONS

THE VICTORIA INSTITUTEVOL. XXVIIL

Zondori Stanford's

Geog'- Estate

o^fe.'^^CJOURNAL OF

THE TRANSACTIONSOP

OK,

|!j)i[o.so|jjical

Socictn

of

(iSrtat

^ntimi

EDITED BY THE HONORARY SECIiETARY, CAPTAIN F. W. H. PETEIE, F.G.S., &c.

VOL. XXVIIL

l:ondox^:(Publtsljrlf

h^

ti}e

hxititutc, 8, ^Urliiljt

fnratr,:

Cljan'iig va^^, 'm.dl.}

[KDIA

UNITED STATES G. T. PUTNAM'S SONS, AUSTRALIA and NEW ZEALAND: G. ROBER'JSON & Co. Liii. CANADA: DAWSON BROS., Montreal. S. AFRICA: JUTA & Co., Cope Town.:

W.

THACKER &

Co.

A.V.

PARIS: GALIGNANI.1896.

ALL RIGUTS

EE

S

E

E

V E D.

UiNl UN

:

PRINTED

l;

nARKISON AND SONS, PBINTEKSST, martin's

IN

ORDINARV TO UtR MAJESIV,

LANE, W.C.

CONTENTS.

Map

to Illustrate Paper by MAJORfERAL Tulloch, RE.,

C.B.,

C.M.G

Frontispiece.

PAGE

Ordinary Meeting

1

On the Religious Ideas of the BabyloniansDiscussion, CommunicationsR. Conder, LL.D.";

...

1

and Speeches from Colonel C. Rev. A. Lowy, LL.D. and others;

28

Some Annotations."

By Professor Fritz Hommel, Ph.D.

34

Ordinary MeetingItems of Chinese Ethics and Philosophy.C. A.

39

By Surgeon-General39F.

Gordon,

C.B.,

Q.H.P

Discussion.

K.C.B.

;

Remarks by Sir Thomas and others

Wade, G.C.M.G.,74 79

Annual Meeting.

The Twenty-Seventh Report

The Annual Address. On the Luminiferous Ether.Gabriel Stokes, Bart.,SpeechesF.R.S.,

By

Sir G. 89

the President

by^

His Excellency the Hon. T. F. Bayard, United States Ambassador. Sir H. Barkly, G.C.M.G., K.C.B., F.R.S. Sir J. Fayrer, KC.S.L, F.R.S. Admiral H. D. Grant, C.B., R.N. Professor E. Hull, LL.D., F.R.S. Canon Girdlestone, M.A. and Mr. a. McArthur 100;

Ordinary Mebtino

103

VI

CONTENTS OP VOL. XXVIIl.Design.

On Evolution andDiscussion.J.

By Mr.

G.

Cox Bompas, F.G.SF.G.S.,

103

Eemarks by Professor Blake, M. Mello, F.G.S., and others

the Eev.1C9117

On Archaeology and Evolution.Discussion on the same

By Mr.

R

Huyshe Walkey

123129bit

Ordinary Meeting

Holy Scripture Illustrated and ConfirmedcoveriesIN

Eecent DisE,

PalestineF.Pt.S

and the East.

By Professor

Hull, LL.D.,Discussion.F.E.S.,

129

Eemarks by Professor J. H. Gladstone, Ph.D., Mr. Hormuzd Eassam, and others 142...

Communication from Colonel Conder, E.E., D.C.L., LL.D.

151

Ordinary Meeting

153of Asia."

On Buddhism and "the Light

By Eev.

E. Collins,

M.ADiscussion.

153

Eemarks

by

170

Eev

G. U. Pope, D.D.

Eev. Kenneth

S. Macdonald, D.D. Mr. E. Scott Moncrieff and others;

Communications

from

Colonel Conder, E.E., D.C.L., LL.D.Professor Legge, D.D.Professor Simon, D.D.;

and others,

....

180188

The Author's EeplyOrdinary Meeting

....

190191

Twenty-Eighth Annual Meeting

The Annual Duns, D.D

Address. On

Stone Folk-lore.

By Professor200

Eemarks by The Eight Hon. the Lord Chancellor,Sir

F.E.S.

Henry Barkly,

G.C.M.G., K.C.B., F.E.S.

Sir Joseph Fayrer, K.C.S.I., F.E.S. Sir George Buchanan, F.E.S.

Surgeon-General Gordon, C.B. His Honor J. 0. Payne. Professor E. Hull, LL.D., F.E.S., &c

214

CONTENTS OF VOL. XXVIII.Ordixary Meeting

Vll

218

Ordinary Meeting

219

On the Mechanical or Physical Conception of Nature.G.

Byin

Macloskie,

D.Sc,

LL.D.,

Professor

of

Biology

Princeton CollegeDiscussion.

219

Eemarks by

F.E.S.

Sir George G. Stokes, Bart., Mr. G. B. Buckton, F.RS.

Professor

J.

H. Bernard, D.D.;

Dr. a. T. Schofield, M.R.C.S.E.

and others

232

The Author's EeplyOrdinary Meeting Ordinary Meeting...

243 246 247

The Philosophy of Auguste Comte Reconsidered.Slater, Esq., F.C.S., F.E.SDiscussion byD.J.

By

J.

W.247

Esq., D.L., F.C.S.

Howard, Kennedy,

Esq.,

ret.

B.C.S.

;

and others

256 265

Ordinary Meeting

Note on the Supposed Discovery of Remains belonging to an Animal Intermediate between Man and the Ape. ByProfessor E. Hull, LL.D., F.E.S.Ehistrated

265 267:

Ordinary Meeting

The Passage of the Eed Sea by the Israelites Notes made DURING A Military Survey. By Major-General A. B. TuLLOCH, C.B., C.M.G., &c. (With Map)Discussion.

267

Eemarks by

;

Professor E. Hull, LL.D., F.E.S.Eev. a. Lowy, LL.D.

and others

276 280

The Author's EeplyList of Members, &c.

Objects and Eules.

Contents of all the Volumes of the Journal,

^^^ Tks

Institute's ohject being to investigate, it

must not

he held to endorse

the various vieivs expressed at its vieetings.

PREFACE.THE Twenty-Eighth Volume of the Journal oftions of

the Transac-

the Victoria Institute

is

now

issued.

It is

"a record

of the various

important questions, which are

occupying the thinkers of the present day, taken up inpapers by competent authors, carefully investigated, andimpartially discussed at Meetings

by those who have studieddistance has prevented

the subjects considered; to whose opinions have been added the

statements of

others

Avhom

attending the Institute's gatherings in person."

The

papers and discussions in this volume are iipon thesubjects:

followinglonians,"

"

The

Eeligious

ideas

of the Bab}'-

by Mr. Theophilus G. Pinches, M.R.A.S., of the Department of Oriental Antiquities at the British Museum, whose valuable researches have shoAvn, among other things,that Monotheism, so far from not being

known

before the

time of Abraham

as some

distinguished writers have urgedin existence in

is

proved by the tablets to have beenB.C.*

the

East in the third millenniumD.C.L., LL.D., the Rev. A.

Colonel CONDER, R.E.,

Lowy, LL.D., and others took part in the discussion, and Professor Fritz HOiDiEL contributetl some remarks, especially dealing Avith a moot point among

* The

late

Canon Cook and others arrived

at the

same conclusion

fi

cm

the investigation of the earliest

known Egyptian

records.

; ;

X

PRKFACE.in

Akkadian scholars

regard to the words !a and Yahve

new"

researches have since enabled the author in his reply

to set the question at rest before this

Chinese

Ethics

and

Philosophy,"

volume went to press. by Surgeon-Generalfull

Gordon, M.D.,Sir

C.B.,

Q.H.P., in the consideration of which

Thomas

F.

Wade,

G.C.M.G., K.C.B., contributed

andmis-

valuable remarks (shortly before his decease),sionaries

some

have also since added certain brief but important comments. On " The Luminiferous Ether," by Sir G. G. Stokes, Bart., F.R.S. remarks by Sir H. Barkly, G.C.M.G., K.CB., F.R.S., Sir Joseph Fayrer, K.C.S.I., F.R.S., Admiral H. D. Grant, C.B., R.N., and others. "Evolution and Design," by G. Cox Bompas, F.G.S. remarks by Mr. H. M.; ;

BOMPAS,

Q.C., Professor J.

F. Blake, M.A., F.G.S., Mr. D.

Howard, F.C.S., and others. " Archaeology and Evolution,'' by Mr. R. Huyshe Walkey. " Holy Scripture illustrated and confirmed by recent discoveries in Palestine and the East," by Professor E. Hull, LL.D., F.R.S. in the consideration of which Colonel CoNDER, R.E., Professor J. H. Glad,

stone, D.Sc, F.R.S., Mr.

Hormuzd Rassam, and

Professor F.

Buddhism, and the Light of Asia," by the Rev. R. Collins, M.A., the discussion on which was taken part in by Professor Legge, D.D. (Oxford), the Rev.Petrie, kindly aided.

"

G. U. Pope, the Rev. A. B. Hutchinson, M.A. (Japan), theRev.Dr. S.

Kenneth

W. Sutton

to render this

Macdonald, D.D., Professor Simon, and many others, all contributing " Stone timely paper popular and useful.S.

(India),

Folk Lore," by Professor DuNS, D.D., F.R.S.E., F.S.A. Scot. remarks by the Right Honourable LoRD Halsbury, F.R.S.(Lord

High

Chancellor),

Sir

Henry Barkly, G.C.M.G.,(late), Sir J.

K.C.B., F.R.S., Sir

G.Buchanan, F.R.S.J.

Fayrer.

K.C.S.L, F.R.S., Surgeon-General C. A. Gordon, C.B., Q.H.P.,F.R.S.,

and His Honor

Otonba Payne

(of the

Supreme

Court of Liigns).

PREFACE.*'

XI

The

Phvsical ConceptioD of Nature,"

by G. ^Iacloskie,

D.Sc, LL.D., Professor of Biology at Princeton College,United States, to the discussion of which Sir G. G. Stokes,J. H. Bkrnard, D.D,,Dr. A. T. Schofield, and others contributed. " The Philosophy of Auguste Comte reconsidered," by'Sir.

Bart., F.R.S., Mr.

G. B. BucKTOX, F.R.S., Professor

J.

W. Slater,

F.C.S,,

F.E.S.

a

paper which, Avith

the discussion thereon, demonstrates thp unscientifiG natureof a philosophyespecially

which some are seeking to re-introduce,the rising generation."

among

On

the supposed

discovery of Remain^ belongijig to an aijimal intermediate

between

Man and

the Ape," by Professor E. Hull, LL.D.,

F.R.S., illustrated.

"The Passagecertain evidence

of the

Red Ssa by

the Israelite^,'';

by

M9,jor-

General A. B. Tulloch, C.B.,Ayhich

C.M.G.

the

author

gives

out a

War

Office survey, evidence

possibility of

came before him whilst carrying showing the physical the "passage" in question. A map accoma pa^-t in the work done the Members and Associates are due by;

panies this paper.

To

all

who havp taken

best thanks of the

their aid the TrauFactions of the Institute possess a

unique

value, containing as they do on each subject dealt with, theopinions, not of one author, but of

many of

those whose studies

have

lain in the direction of the

matter taken up.H. PETEJE, Capt,Hon.Sec.

FEANCIS W.

and

Editor.

JOURNAL OF THE TRANSACTIONSOF THE

YICTORIA INSTITUTE,OR

PHILOSOPHICAL SOCIETY OF GPtEAT BPJTAIN

ORDINARY MEETING.*Professor E. Hull, LL.D., F.R.S., in the Chair.The Minutes of the last Meeting were read and confirmed, and the following paper was read by the author:

THE RELIGIOUS IDEAS OF THE BABYLONTANS,\By Theo.is

G. Pinches. the the

religion of THE most extensive work upon the which forms Babylonians Prof. Sayce's book,;

volume of the Hibbei't Lectm-es for 1887 a voluminous work, and a monument of brilliant research. The learned author there quotes all the legends, from every source, connected with Babylonian religion and mythology, and this book will always be indispensable to the student in thatbranch of Assyriology. I do not intend, however, to traverse the ground covered by Prof. Sayce, for a single lecture, such as this is, would be altogether inadequate for the purpose. I shall merely confine myself, therefore, to the points Avhich have not been touched

upon by others

in this field,

to bring forward and readers.

and I hope that I something that may interest

may be

able

my

audience

my

has been pointed out already more than once, that the origin of Babylonian religion is astral. The sign for " god," placed, as a rule, before the names of deities to indicate their nature, and leave no room for doubt as to what the writer intended to be understood, is an eight-rayed star, ^jIt

* 16 April, 1894, 9th of 29th Session, t Discussion completed, August, 1895.

I

THF,0.

0.

riXC'TTKP,

ESQ.,

ON

changed, by

tlie

ultimately into ^>{-.constellation,

development of the Avritiug, into >^, and In consequence of this, the sign forthe late form of whichfor star, as Avellis ^^][>->f-

^^,

(3 stars),

was generally used

as for constellation.is

This astral origin of the Babylonian pantheon

probably

due to the Akkadian influence. The chief deity of the Babylonian pantheon(lach,tuluk,

Avas IMero-

whose name

is

generally written

>->f-

">f- '^I:y-y ^i^ -6.

^=i sag-sub-bar sa-lam mu-bar-rii-u sa-lam

Nergal. Daani.Pa-pil-sag.

^:> za-zak-ku sa-lam

Gamrii samnet sa-lamKu-tal bab Tin-tirki.

ilani rabuti.

Ki9.

pi-i la-bi-ri sa-tir bavi'".y

Duppu

KudiuTu

(?) abil |

Mas-tuk-kii.

Translation.Obverse.

Lugal-a-ki-*3.

6,

Ninip Nergal Zagaga Bel NeboSin

Merodach Merodach is Merodach is Merodach is Merodachis is

of i)lanting.of the ivater-channel. of strength. of battle. of tear. of lordship and dominion. of iveaWi (or trading^. the illaminator of the night. of decisions. of rain. of handicraft.the reservoir.

isis

Merodacli

MerodachMerodacli

is isis is

i).

Samas

RimmonTishii

Merodach Merodach Merodach

12. Sig

is

MerodacJi o/'kirzizi

Sukamunii

is

Merodach of

Reverse.

3.

Zagaga. image of Nebo. The Sagsubbar is the image of Nergal. The Mubarru is the image of the Judge. The Zazakku is the image of Pajnlsag.is the

6.

A Itogether

8

(f)

images of the great gods.

9.

The %vall of the gate of Babylon According to the old copij toritten o.nd done. Tablet of Kudurru (?) son of Mastiikku.

THE liELIGlOUS IDEAS OF THE BABYLONIANS.11

here getMerodach expressly identified witli no less than thirteen other gods, and as the tablet is broken, it is probable that he was, when the text was perfect^ identified with at in fact, these gods were all manifestaleast as many more tions of Merodach with reference to the various things This, in itself, is (agricultural, mihtary, &c.) named. sufficiently remarkable, and may be regarded, it seems to me, But this is as being at least an approach to monotheism. not all. Assur-baui-apli, king of Assyria, in a letter to the Babylonians, of a date (650 B.C.) possibly anterior to that ot the text printed above, mentions only the deities Bel (once), and Merodach (twice) both of them designations of one and the same deity ; and in the body of the letter he twice uses the word ilu, " God," in the same way as a monotheist would. AVhen exhorting the Babylonians to keep to the agreements, he says u raincmkunu, ma jychi Hi Id tuhattd, " and commit

We

:

God " and u hattu ina lib udi concerning the agreements is before God," the whole letter, in fact, seeming to be written in accordance with the views current at the time. These, however, are not the only indications of a tendency to monotheism, or to the idea that all the gods were but mere manifestations of one supreme deity nor have we far to look for an example, for the name of the eponym for 651 B.C. the year before the abovenamed letter was written, is handed down to us in the following formnot, yourselves, a sin against;:

ina

pan

Hi,

"and a

sin

;

:

^

TJ Assur

^^ F ^H="Assur A-aJof further texts givesfor

(is)^

Aa."

An examinationof this, thus the

still

more examples>^>->f]'^

eponym

723

B.C. is ] ^>{-

|][,

D.PP. Ninip-D.P. Aa, " Ninip (is) Aa," whose name occurs in one copy written ] >->^ >f- yj y][ as eponym for 737 B.C. As eponym for 770 B.C. we find f ^^l ^>f f]^ y{, Beli-D.P. Aa, "(My) lord (is) Aa;" for 810 and 819 B.C. f ->f >f>f ->f yi ]l D.PP. Nergal-D.P. Aa, "Nergal (is) Aa;" for 820 B.C. yr^ D.PP. Samas-D.P. Aa, " Samas (is) Aa." y ^^ j^ ^>^ yy Nergal-Aa (Nergal (is) Aa) occurs, written y (>-HP) ^^]]>->yy]^

y^,

as the

name

of the

eponym

for 832.*

We

find the

* In one copy the divine prefix is wanting before the name of Nergal, but is present in both cases before that of Aa (see Delitzsch's Lesestiicke 2nd edition, p. 89, 1. 81).

12THEO.G.

PINCHES_, ESQ.,

ON

Niiiip-Aa (f >-Jf- >^ >->][- y| y][) agaiu as eponym fur the year 839 B.C., Assur-Aa again as the name of the eponym for 863 B.C., Ninip-Aa again for 865 B.C., and, last but not least, -^y ^^ yy yy^ Abi-(D.P.) Aa, "My father (is) Aa," is the I name of the eponym for 888 B.C. Had we the list complete, tliere is hardly any doubt that we should be able to trace

name

names

We have*"Hr It Ty

of this class right back to the earliest times. not far to go to find an explanation of

who

this

^^

o^" ^^' "^^^^' "^^i^li

Avliom so

many

of the gods of

the Assyrians and Babylonians seem to be identified, for the very same text offers a suggestion. The eponym for the

years 826 and 823 B.C. was a certain y ^^^ ]]( ]^, Yahalu, whose name is also written y ]} ^ ^i J^, Aahalu or Ahalu, thus showing the identity of the groups ]] y][ and t^]], which is further confirmed by the two variant forms of the nameyj^

Ya-da'u, which

is]]

written both]}

y

->f -^y^ ^yy

4->fname

,

(D.PP,)

Ya-da' andA'u-da'u).

y

^>->- "^y^y ^>-'-,

Aa'-da' (Aa'u-da'u oras being,to Beeliada or

The Rev.

C. J. Ball regards this

in all likelihood, the

same

as ^"1^,

and related

Ehada as Nathan to Elnathan. y ::^y >->y- ]] ]}, Abi-Aa, the name of the eponym for the year 888 B.C., is therefore none other than the Assyrian form of the name rf^li^, Abiah, and all the other names, compounded with the element >->f]^, simply identify that god with deities of the Babylonian and Assyriany][

pantheonquotedT:

Avith which it is combined. In addition to the above, the following

may,

also

be

-R ^Ty "sM'the

^^'^-

Yau, " Bel

is

Ya " =

H'hv'2.

Bealiah,

name

of one of David's mighty men.Beli-Aa, "Bely^r^

y

^"^

^^

yy yy,

is

Ya," or

"My

lord

is

Ya."

y

^^

^^

y >->!-

^y][

^y

Nusku-Aa, "Nusku is Ya." ^^ yy t^, Ya-haLi, "Ya has covered" (?),* aHis father's

slave

sold to Neriglissar in the 34:th year of Nebuchadnezzar.

name was

variant

i^]

^^

*T?y,

y f:*^y ^^ ,^ jyj, Abi-nadih^ Heb. Hi'^2^:?, Abi-

nadab.* Compare] njsn, with the same meaning, andof the bes;inninf'.

Ya

at tlie

end instead

THE EELIGIOUS IDEAS OF THE BABYLONIANS.

13is

"^n

-*IT

4-T

4-- ^Vv

Daddi'-ya,y

"Hadad

Ya,"

^J^f ^^f E^Tt' J^ddi-i/a, and I ^yf f y^f y{, Sin-Aa, "Sin (is) Ya" with him, and that it has a very interesting variant, y ->f 1^- ->f ]] ]]. Ser-Aa, " Ser (is) Ya." As many of the gods could be identified with Merodach and with Ya, it is probably not going too far to say that, to the im'tiated Babylonian and Assyrian, Merodach and Ya were one and the same.

Sin, in the

name

is

also identified

Toour

difficult

trace the history of this quasi monotheism would be and probably unsatisfactory with the materials at

command.

Later

it

may

be done.

It will

be sufficient

at present to say that the name Ya not only occurs upon documents of late date, but also upon tablets of the third

milleniumya,

B.C. Thus we have the name "W ^^\ Tt' ^^b^Heb. rm'iii, Ahiah, together with y |T>y-,

We

have

y

^y^^^

f ^^ " God protects," with some others. >J$^> Ilu-nasir,has;

of

;

It

cannot be

said,

however, that the monotheistic side of

so strong as the as not a pandering to the desires and the ignorance of the people indeed, it is probable that mysticism was firmly fixed even in the minds of the most enlightened, who mnst have imagined the deity to be able to divide himself, and manifest himself to tlie people, under any of the many forms nnder which they conceived him. As the creator and ruler of the Avorld, he Avas Merodach ; as the illuminator of the day and the night, he was tlie sungod, the moongod, and also any or all of the stars. As god of the waters, of all Avater-channels, and of reproduction, he Avas Ea (Ae or Cannes) as god of the atmosphere, he Avas Rimmon or Hadad as god of Avar, he Avas Nergal or Zagaga and he had also a large number of other forms, too numerous topolytheistic.It Avas as likely

the Babylonian religion

was by any means

;

;

;

mention.^>{-

or Ae is indicated by the groups >->^ ^J f]^ (or ^I)) a^icl >->y- >^, in the former case as god of the " house of waters," or abyss, in the latter as god of waterchannels. From the names compounded^Avith his name we learn that he was creator of the gods {Ea-epes-Ut), that he created divinity [Ea-Untu-ibm), that he Avas a maker andy]^

The god Ea

giver of seed {Ea-.tera-umhsl, Ea-zera-iMsa), and a giA^er of happiness {^a-mudammik). He could also^ be invoked ^in names Ea-tahhani, '* Ea, thou createst " Ea-remanni, " Ea, be gracious to me!" Sa-jnra-nsiir, "Ea, protect the branch" and one name exhorts men to keep his command (offspring):!

;

(

Usur-aniat-Ea). Rimmon or Hadad, the

god of the atmosphere,

&c., Avas

invoked in the same way. His most enthusiastic Avorshipper asks, in the name he gave liis son, " Who is like Hadad?" We also find such names as "Hadad (Mannu-aki-Addu).gaA'^e life"

{Addii-uhaUit),

"Hadad

" plants the

name"

(Addu-sum-a-cs).

plants" (Addu-eres), or He A\^as also a protector

THE EELlGIOrS IDEAS OF THE BABYLONIANS.

15

(Aiklu-iwsir), aud is called upon to protect the king [Addusan-a-usw) he Av^as also a comforter (Fasihu-Addn) and a healer (^Addu-rapa). As god of the lightning he could shine (Addu-unammir), and as Rammanu (Kimmon), Ramimu, or liagimu, he was "the tlnmderer," a name ^vhich is also;

reflected in the

Akkadian

>->^

^ '"^Idf ^f-) K^, t:y >-^>->-. A man would call his son "Light of the ->fSungod" {Nur-Samas), or he would say that he was "a Sungod to his house" {Samas-ana-hiti-su), and naturally those names would stick to him. But this god was also a judge, and we have therefore such names as Samas-ddnu, " Samasgenerally written *~>^one," butit is

often found written

THE RELIGIOUS IDEAS OF THE BABYLONIANS.judges;" and EtiUipl Samo.s, "

17

Samas

is

prince of the word."*

Like the other gods, he could protect {Samas-hela-{sarra, aha, pira)-usur, "Samas, protect the lord (king, father, offspring)," Jie could give peace {SamaS-sulwn-sukun), grace or favour(Sanias-rema-sukim),ikbi).

and

life

(^Samas-uballtt,

Samas-halat-su-

could save {Samas-usezib), confirm one's name {Samas-sum-uhhi)\ or direct it {Samas-sum-Usir), create seed

He

{Samas-zera-uSahsi) and protect one's life (Samas-etir-najjsdti). the more poetical combinations in which his name is found, are Lusesi-ana-nur- Samas, "Let (my son) go forth to the light of the Sungod " Gabbi-ina-kdtd- Samas, " All is in

Among

;

tlie

hands of the Sungod;" Samas-ddrua,fortress";

"The Sungod

is

my

Tdbu-sil Samas,

"Good

is

Sungod," and Itti-Samas-lumur, Sungod."war, Avho

"Let

the protection of the me look with the

Zagaga {^>^ ]] ^f J^f), who was, like Nergal, a god of was also looked upon with favour by the Babylonians,

named one

was

gates of the capital after him. He identified with >-4- t^^T IdJ' -'^^"^-^i^? the god who,oftlie

according to the Tel-el-Amarua tablets, was worshipped at Jerusalem. Zagaga was the patron deity of the city of Kes (Hymer), near Babylon, The names containing his name are Zagaga-aldu, "Zagaga begets;" Zagaga-pira-usur, "Zagaga, Zagaga-napisti'"-usur, " Zagaga, protect the offspring " protect my life; " Zagaga-sarra-usur, " Zagaga, protect the king " Zagaga-silim, " Zagaga, give peace," &c. Ninip seems to have been identified with many gods. Besides Zagaga, he appears as the same as Ann and Anatu, the male and female personifications of the heavens Nebo, the god of wisdom Bel mdtdti, " lord of the lands,'' one of the titles of Merodach ;| and figirsu, the god of Lagash. He had also many other names, as, for instance, Madanunu, explained as " Ninip, the proclaimed (?), the renowned, the high " En-banda, " Ninip, he who takes the decision of the gods " Hal-halla, " Ninip, protector of the decision, father of Bel," Me-ma^'a ("supreme word"), "Ninip, guardian of the; ;;

;

;

;

" with many others. It is probably on a3Count of his being identified so often with other gods, that his name occlu's so seldom in composition with the names of

supreme commands

;

*tX

Lit.

:

mouth.of Ptolemj'.

The Saosduchinos

See page 6. See the Journal of the Victoria Institute, Vol.

XXVI.,

p.

123 C

ff.

18THEO.G.

PINCHES, ESQ., ON

Besides the name of the Avell-known Assyrian kings TuhiUi-Ninip, " My trust is Ninip," and A^inijJ-tnklat-Assiir, " Ninip (is) the trust of Assnr," we have^ oii^y Rahu-sa-Ninip Raba-sa-Ninip, " Ninip 's great one " Sangu-Ninip, " Priest of Ninip " (perhaps really a title), Ninip-sarra-usur, " Ninip, jorotect the king," and a few more. Nevertheless, a great deal may possibly hang on this deity, when we have more material and information about him, for it is he whom the ancient inhabitants of the East identified Avith ' the moat high God " of Salem or Jerusalem.* One of his titles was Tgi-gibbu,-=dlik mahri or dlik pdni, "one who goes before," jjrobably meaning " a primeeval god." It is not impossible that Ninip is intended in the following names

men.

;

:

Igi-guhu-na'id, "I. is glorious." Tgi-guhu-reua, " I. is shepherd." Igi-guhu-dha-nsur, " I., protect the father." Igi-guhu-dha-iddina, " I. has given a brother." Igi-guhu-sum-iddina, " I. has given a name." Igi-gubu-sarra-usur, "I., protect the king." Igi-gubu-iMsa, " I. has given." Igi-gubu-Mnu (-ktni), " I. is faithful or everlasting."

my

>->^

may be quoted which is probably to be read Bunene. We find the following names which refer to this deity: Bunene-ibm., "B. has created;" Bunene-dha-iddina, "B. hasthe other less frequent deitiesJl36^i=y,

Among

^>- ii:^cy

given a brother;" Bunene-sarra-nsur, "B., protect the king;"

and Arad'Bunene, " Servant of B." He was worshipped at Sippara, and also in the temple of the Moon and the Sun atAssur.sacrifices>->{-

He, too, was one of the deities invoked

when

were made"^^

to the

Sungod.

j^y

y*" is

apparently to be read Sugidla.

He

was god of J^y j-^y ^Igf, Sumdula. One of the names compounded with his is Sugidla-eres, " S. has planted.">->y-

t^

5:^ f:^5^,

Tsum, " the glorious sacrificer,"

who

bears

the surname muttalliku,'\ appears in the name Isum-uballit, " Isum has given life," and Niir-Tsum, " Light of Isum," about 2000 B.C. He is given as one of the gods who were in

m

* His principal temple in Bibvlonia was at Nippur.Gi,:.o.

Cf.

W.A.I.

II.

t Probable meaning,

"He

wlio goes qnicklv.''

THE RELIGIOUS IDEAS OP THE BABYLONIANS.

19

the j)reseiice of Merodach, and he was worshipped in the temple of Ann and Rimmon at Assur.

i^l^, iVusku, the great messenger of Bel, was a god of. He was one of the judges of the temple of Assur his name was invoked when sacrifices were made to Samas, the sungod, and he was one of the gods who were in the presence of Merodach. Among the names containing that of this god are Nusku-sarra-usur, " N., protect the king ;" Zera-esir-Nushu^ " N. directs the seed;" Nusku-harahku, and Nusku-lamanu. There is also a god Nussu, whose name occurs in Atamai -Nussu, " I have seen N.," and who may be>->f-

much thought;

the same deity.>->]^

>i^

^TTTT' Pap-sukal,

was

also a deity

who was among

those held in esteem. Under eight different aspects he was known by eight chfferent names, besides that given above, which was his special appellation as god of decisions (sa " Pap-sukal of puruse). >->][- t:y|][ was Pap-sukal sa lamasi, colossi." He was worshipped in the temple of Merodach at Assur, in the city of the temple of the lady (of Akkad)(^^yysryyyy

^>f

-J^^y),

and

in " E-kiturkani, the temple of the

lady of heaven, which is beside the brook of the New Town, which is within Babylon." Among the names compounded with his are IdcUn-Pap-suhal, " P. has given," and NurPapsukal, " Light of Pap-sukal." Another of the minor deities held in esteem was Zaraku or Zariku, probably meaning^" the scatterer." He was one of the gods of the temple E-sagila and Babylon, and his

name was invoked when sacrifices were made before Bel. The priest of Zaraku or Zariku is often mentioned in the Babylonian contract-tablets. Names compounded with hisareZariku-zera-ibnt, "Z. hasiskun, "Z.

has

made the name ;" and

created seed;" Zariku-mmZariku-remanni, " Zariku,

be gracious to me." There is a mysterious deity >->y- ilil;y4[^ J^ Iltammes (sometimes written with one m), of whom the inscriptions say nothing. Names containing this are Iltammes-nataim, '!. has given;" Iltammes-ilda and Iltammes-lda, of doubtful meaning; Ilfames-dmi, " L, give judgment ;" Ahu-lltammes, " (My) father is I. ;" Jltanmies-nuri, " I. (is my) light." This is seemingly not a native god probably west Semitic. Of another deity. Uteri, found in the name Ilferi-hanana, the same may be said, for it is certainly not Babylonian, and

^

c 2

20

THEO.

G.

PINCHES, ESQ., ON

probably means and p:n.Of" >-4-

" lltevi is gracious."

Compare the Heb.

pn

^y>-

"^"if,

Martu,

wbo was

called " the son of

Anu,"

I

slave's,

have only as yet come across one name, and that a compounded with his, namely, Martu-zera-ibni, " M.

has created seed." Other deities whose names occur are >-4- ^^ Amar, perhaps sometimes a mistake for ->f- ^^-^f, Amar-uduk or Merodach {Amar-dhe-mur, "A., protect the brothers; Amariisallim., " A. has given peace ;" Amar-apa A7nar-dha-iddina, "A. has given a brother;" Amar-natanii, "A. has given"); *>{' 1^ ^, Ddanu, the judge, probably another name for the;

sungod [Ddan-sum-ihni,

''D.

has created the

name

;"

Ddcm-

sitm-iddina, " D. has given a name;" Ddan-dha (dhe)-iddi7ia, " D. has given a brother," or "brothers;" Ddan-sum-usur^

"D. protect the name");

>->^

^: V,;

Illat (Illatu,

lUati,

IRata; Arad-lllat, "Servant of Illat") *-*{- *^^ ^f, Mdr;" bili, " the son of the house " {Mdr-hiti-iddina, " M. has given Mdr-biti-dTie-iddina, " M. has given brothers) >->f- ^^^ ^C:J:, h \mlmn or IJiunhum {Lumlmn-dha-iddina, " L. has given a brother ") and a few others. It is noteworthy that we find the name *-^ = *~^ - >^, Assur, Asshur, the national god of Assyria, Babylonia's ancient foe, in the names AnaAssur-taklak, " I trust in Assur Assur-Htru, " A. is an aid ;" Assur-remanni, "Assur, be merciful tome;" Assur-zera-ibm, "A. has created seed;" Assur-sarra {dhci)-iisur, "Assur,;;

^

;

protect the

king," or " the brother,"

&c.

y>-.-y, Assur,

was

also

used as a man's name by

itself,

and without any

prefix.

As names of goddesses compounded with men's or women's names (probably mostly the latter) we find Beltu (Beltis), Istar, Inninni {Inninmi'). Anunitu^, N^and, Bau or Gula (also called, apparently, by the Akkadians, Meme), Aa, Tasinetu^,Banitu'"^,

ManimiM^,

Kibittc^, &G.

Many of these could, like the

Ba!ti or Ba'iii, Sarrat, Bidinnam, AskciHtu^, gods, be identified

with each other, but it is doubtful if any goddess was identified with any god, except in so far that she might represent him as his consort (for every god had his feminine counterpart). Of many of these goddesses the same thingsare stated as of the gods, bas planted;" Beltu-tetir,as, for

"B. has p-uarded

instance, Beltu-teres, "Beltis " Beltu-saduCy;

THE KELIGIOUS IDEAS OP THE BAByLONIANS." B.is

21

(protecting) mountain " Istar-sum-tesir, " Istar has directed the name " Istar-dha-tadinna, " I. has given a brother;" Nand-reminn7i, "Nana, be gracious to vliq-" Nanaana-biti-su, "A goddess Nana to her house" (compare Samassuugod to his house ") ; Bau-etirat, " Bauana-biti-su, " guards " Bau-teres, " B. has planted " Rcmut-Bau, " Grace of Bau " Baii-dha-taddina, " B. has given a brother ; " Gulazera-tahni, " Gula has created seed " Gula-balat-su-tahln, " G.;

my

;

A

;

;

;

;

has commanded his hfe " Guki-sarra-usri, " Gula, protect It would take too long, however, to the king," &c., &c. quote all the names, or even all the interesting ones, but those already given will suffice to show their nature to be similar to those compounded with the names of male deities. That the goddesses are not actually identified, in the Babylonian religious texts, with the gods, says but little against the theory now advanced, namely, that with a certain select circle of the initiated, a kind of monotheism existed in ancient Babylonia and Assyria. If the consort of a god could be in any way identified with him, and all the gods were identified with each other, then all the goddesses could also be identified with each other (as is, indeed, indicated by the hsts). A Babylonian member of the initiated circle (if such existed) would, in this case, have no difficulty in giving a consistent explanation of his attitude towards the national religion, grossly polytheistic as it undoubtedly was to the great majority of the people of those ancient

;

realms.

This Paper is based principally upon the trade-documents of Babylonia, but there are numerous other inscriptions which throw light upon, or raise, religious questions, some of them of more tlum ordinary interest. I have already alluded to Ninip being the name given to the "most high God" of Salem, and this is a point Avhich is not without its value, especially as it may throw light upon an Old Testament allusion. One of the titles of Ninip is dpil E-sarra, "son of (the temple) E-sarra," an ephithet that enters into the name of the well-known Assyrian king Tiglathpileser III, in Assyrian Tukuhi-dpilS-sarra, "My trust is the son of E-sarra," and it is not impossible that Ahaz (2 Kings xvi) may have been induced to become the vassal of the Assyrian king by the thought, that one who bore, as part of his name, one of the titles of the god of Salem of old, could not be such a heathen as he was painted.

Though Nabonidus was probably not any more

of a

22

THE RELIGIOUS IDEAS OF THE BABYLONIANS.

moiiotheist than the majority of his countrymen (for there is no proof that he had lost the support of his subjects by Cyrus, on the other hand, his monotheistic tendencies), notwithstanding his seemingly polytheistic records, was

always a sufficiently good, though politic, monotheist. Persian monotheism seems, indeed, in conjunction with that of the captive Israelites, to have had a certain amount of on the religious ideas of influence possibly only transient the Babylonians. This is shown by the names ending in Yawa, and possibly by the text printed on pp. 8 and 9. It is remarkable that, during the period of the captivity, the Israelites in Babylon seem to have had no objection to pronouncing the divine name Yahwah (afterwards wrongly transcribed Jehovah). This is shown by such names as Natanu-Yawa, Akabu-Yawa, etc. (see my article in the Proceedings of the Society of Biblical Archceology, Nov., 1892,

I have already quoted, f ^^ Azzi-Ydwa (Azziah), and y -]f^ -.>y- ^yy ^T^, Tdhat-lssar, "the goddess Issar is good," daughter of ^- t^y][ yj^ "^y, Yase'-Ydwa (Isaiah or Jeshaiah). y ^yi -^OtherYd-abtni,

^

^

interesting

names arefather"

"Jah

is

our

y ^y][ (82-5-22,

}]

*p*^y

^

Jff^.,

1017);

y

-.J^Ir^y

E^y?

Ty

2234;3875);

^^> Nahil-Ya, probably "Nebo is Jah" U'^nni-Ya (= Hananiah) y g< ->f J^ ^]hy

(82-5-22,

(82-5-22,

^]]

])

"En tr^ V'

Yd-Dagunii,

"Jah

is

Dagon "

Lists of (81-11-3, 887, Nabopolassar, 7th year), etc., etc. examples, however, might be lengthened indefinitely, but this consideration of space forbids.

7

APPENDIX

I.

List of the Divine

Names mentionedPaper.

in

the foregoing

Aa

(A), x\aii (Au), etc. (the

same as Ya, Yau)......

... ... ...

Aa, the consort of the sungod Abil-Addu (= Ben-Hadad), ->f

11-13 20157,

f}

^.^ff, etc.

Addu (= Hadad), ->fAe, see Ea.

tTiJ

^f...

14-155

Aga-azaga, a

title

of

Merodach... ... ... ...

...

...

AmarAmar-uduk (= Mevodach) Anatu (consort of Ann) Ansar ... ... Ann, the god of the heavens. .

20......

...... ... ...

...

2

... ...

15

......

2-420

2,4,8,15... ... ...

Annnitn'" (goddess) Apil-E-sarra, one of the titles of Ninip

...

Arnrn (goddess) ... ... ... ... Asarn (Asari), a name of Merodach... ... Aska'itu, a goddess whose name occnrs

21 5 2

in

the

nameAssnr(

As-ka-'-i-ti-tcres, a slave (loth

^

->f

^

t^^t]

^-^

^

KK ^^,201-12, 207, 1

year of Nabonidns)

=

Asshnr)

Banitn'"

(>->f-

>^

goddess found

in

5^^)? " the producer," name of a names of female slaves ...

Ban (goddess)Ba'ti (or Ba'iti), a divineT

20 20-21 20 6,836, 1

-4KK -+ H^ Bel (" Father Bel ") Bel and the Dragon ...

H 4^

name found in the name #1 4^. Ba'ti-ilani-idi'

^

...

...

...

...

Bel matati, " lord of the Avorld " Beltu (Beltis)

20...

Ben-Hadad

...

...

...

...

...

15

.

.

24

APPENDIX.

Bidiniiam (or Kastinnam),in

names of women Bunene ... Daani, Daanu, Daan

name of a j^oddess found -^ >->|j^ >{l% '^X^ T'h"' Bidinnam-sarrat^ "Bidinnam is queen," and -0- >->fJ^ ^\% C= Jf^^, Bidinnam-tahni, " Bidinnam has created,"

^

^

20...

18 9-10, 20

Daddi', Daddi, Dadi,

Dadu {= Hadad)!,

Dagon (Dagunu) Ea]&-girsu.... .

13-15 22 6-7, 1417 17

En-banda, a name of Ninip Gaga, a messenger of the gods Gula, goddess of healing

4

20-211417 n O

Hadad

....

Hal-halla, a

name of Ninip Hubur (" Mother Hubur ")

...

HumhumIgi-gubu 'ods of the heavens Igigi, " the ^Ihi,8,

204, 6, 1 1,

18 15

"God"-V

lllat

13-14 201919

lltamrm)es (->f tll'.^l^ M-,Uteri

^^]l ^^T

U)

{-^t^t:.]l^]m)name

,

Inninnu,y

of a goddess found in the names ^y ^>{~ ^i^ "1^*111 jf^j Arad-Tnninni, ''servant

of Innimm," ancf f _->f ^i^ jr'^f V^ Inninnu-taddina, "Inninnu lias given"Issar]

>^

(?),

star

" Isum, " the glorious sacrilicer Kibi'tu'". name of a goddess found in the woman's name tr -4" ^^^ ^^ t^ "i^> KihiUe"^^

20 22 20-21 18

" ktsat, " Kibi'tu'"-gives

^

4-

Kingu, husband of Tiamat Kirbis-Tiamat (Tiawat)Kisar

...

20 3-42,

6 27

Kuru-gala (a deity called "the great mountain)"... Lahmu and Lahamu (Lahama, Lahame)^Tjugal-aki-* Lui nlum, see

2, 4,

15

8-10

Humhum.nameof Ninip...

Mad^i^munu, a

17

APPENDIX.

25

]\lammitum, a goddess.;^y

-^ ^*^

*B]

'^T^ K^^ >^Mgive8,

^If ,"

Mammitu"'-sili)n,

"Mammitu,

peaceMar-biti

20 102

Marduk (Merodach) Marduka (Mordecai) Martu (god)

11, 14, 15...

20...

Me-ma^'a, a name of Niiiip Meme (goddess)

17 202

Mummu-Tiamat or Tiawat Mm- (god) Nabiu'" or Nabu (Nebo)Nana

(IMoiimis-Tauthe)7,

15 7-8 10, 17

(or Nana'a) Nebo, see Nabiu"'. Nergal Nibiru or Nebiru, a name of Mcrodacli

20-217,

8-10, 11, 11, 16-186

Ninip

.,

7,8-10, 11-12, 17, 21

Nudimmiid, a name of Ea

3,412-13, 19lit

NuskuNussn, ^>f .7^^>^jL:irrPa-pil-sag Pap sukal(

= a7'citenens')

...

9-10 18-19

Ragimu (Rimmon) Kamimu (Rimmon) Rammanii (Rimmon) Samas ... ...Sarrat,Sa-zii,

... ...'^

15 15 7-8, 10, 14..8'*^^^^^^''^^

...

...

8- 10,

13,

>->^-

^Xl T?^)^y^yy, a...

16-17 206

v->^

name...

of IMerodacli..._

S erKJl^.

13.

8-97,

Silig-lu-dugu, atSin,

common name

(jf

Merodach

the moon god Sngidla...

2 8-10, 13, 15-16 18

SiikamunuTasmetn'", consort of

Nebo

...

Tiamat (Tiawat)Tislm Tu-azaga, a name of j\Ierodach

8-10 20 2-3 8-968.

Ya(Yan) = Jah Yawa (= YahwahZagaga.^ Zariku (Zaraku)Zi, >->f- Jff"^,

=

Jehovah)

12-13, 22 22 10, 14, 17 8, 195

a

name

of

Merodach

...

2Q

APPENDIX.

The Names containing the Ele^ient -Ydwa.PAGE

Abi'-Yawa, daughter of

Iri'(u)

22(Akabiali)....

Akabi-Yawa, Azzi-YawaBanaAva,f ^y Gamar-Yawa,

f

T^f

i^T 1:^...

^Vr

"B^l Tl^^P^^...

...

...

...

22

^^]

y]f

^f,

=

Tl^yi (Beniali).

^l

*^^-

^]}^

]}

^f,

= H^^l??^...

(Gemariali).

Hul-YawaNatanu-Yawa,(Nethaniah).f

Malaki-Yjtwa, father of Nergal-e til-

...

...

22 22

^^ ^^J

>j^

^f?

]}

^],

=

H^^^H?

Subiinu-Yawa,

^f -^^ -7^ iB} f (Shebaniah). Yase'-Yawa, father of Tabat-Issar

Vr

^h = ^)^^^......

...

22

APPENDIXIx

II.

Ya and Yawa.*consequence of certain prevailing opinions concerning

Ya (= Jah) and Yawa (Jehovah), a few additional remarks upon these words may not be useless. In view of the list of names given on p. 26, there can be hardly any doubt that in Old Testament names ending in iaii and -iahic, these terminations are shortened from -yahuah (or -yahioah), probably on account of the unwillingness of the Jews of old to pronounce this divine name. The name Yah (or Jah), which frequently occurs in the Old Testament, and especially in the Psalms, cannot, on the other hand, be regarded as an abbreviation of Yahwah, for it is not only extensively found in Assyrian under the forms A^ An, A^u, Yd and Yau^ in proper names, but it also occurs, under the-

form yau, in one of the four-column syllabaries, found by Mr. Rassam at Abu-habbah, as one of the Semitic Babylonian words for " God," and is there even furnished with a feminine Both yan and ydti are referred to by Prof. Sayce form, ydti. {Higher Criticism, p. 90), who, in consequence of their being the same as certain Babylonian words for " I," regards them as an attempted etymology, on the part of the Babylonian scribe, connecting them "with words signifying 'myself inhis

own

language."!existence

of the word yau, meaning " God," in Assyro-Babylonian, vouches for the extreme antiquity of the word, and shows that it was common to a large portion of the Semitic race. Yahwah (Jehovah), however, was a name of God peculiar to the Hebrews, and there is apparentl;^' no reason to doubt the statement in Exodus vi, 3, that He was not known by this name to the ancestors of the Hebrew nation. Its earlier occurrence in the Bible is due to the {Aug. 1895.) scribes later on.

The

* See pp. 12-13, 22 and 26.t

Compare Exodus

iii,

14.

28

DISCUSSION.

The Chairman (Professor E. Hull, LL.D., F.R.S.)- I ain sure you have all listened with great gratiBcation and interest to tins very suggestive paper. It shows an extraordinary amount of learning and research into those ancient tablets of Babylonia, and it contains so many references which we all recognise as regards I will ask you to return your hearty their Hebrew equivalents. thanks to the Author, and after one or two letters have been read, we shall be very happy to hear any observations from those present.The Hon. Secretary (Captainthe following have been received. Petrib).:

Among other lettersthe Instituteis

The Rev. G. Ensor, M. A.,accomplishing.I

writes:

I very really appreciate the vital

work which

have read Mr. Pinches' paper with greatof

interest,

and think

it

disposes excellentlyfirst

the

imagination that

Abraham was

the

Monotheist, an opinion which has found credence in certain high quarters. I think, too, that the author's presentation of the tablets on p. 5, contributes very importantly to supplying the background and environment of vaguely monotheistic thinking which is exactly what we tnight mingled with polytheism look for in the circles outside the family of God in Patriai'chal;

times.

The Rev. Canon R. B. Girdlestone, M.A.,asit

writes

:

I have read the proof of the paper with the deepest interest,

points in the direction of Primitive

Monotheism* and illustrates

the antiquity of the

name "Jehovah."wi-itcs

Major C. R. Conder, R.E., D.C.L., LL.D.,In this valuablediscoveries

:

paper, Mr. Pinches sums up the results of which he has been making for some time past, and which are of great value and importance. I feel convinced that Their his view as to the monotheism of the Babylonians is correct.

Mr. Pinches has deduced many valuable facts from the inscriptions which his paper refers, but I venti;re to think the one of highest interest in these days is that the Babylonian lecords point to tlie fact that in the earliest known times men were Monotheists; and in lhis connection it may be noted that another member the late Canon F. C. Cook arrived at the same conclusion from his investigations of the*to

earliest

known

Eg^yptian records.

Ed.

;

DISCUSSION.liiglier tjacLers very early perceived that the auimism lower orders was but a worship of the phenomena of nature.oi:

29the

Their

great gods (as

among Akkadians, Egyptians, and Greeks) were

sun, moon, light, the breeze, the planets, with a host of spirits or angels, against whom were arrayed the demons, under death and the infernal deities. The Pantheon of the Hittites and Amorites was the same as the inscrijitions show, though the names were often different. The story of Marduk and Tiamat appears to be a myth of the sun fighting the storms, such as occurs in all other mythologies, as Mr. Pinches would no doubt allow. His discoveries as to the name of Jah or Jehovah in Chaldea arc

heaven, earth, ocean,

high interest, and the fact that this name occurs, as that of the Supreme Deity, before 2000 B.C., is so important that it is to be r.'gretted that he has not elaborated this part of his paper,* and given us the earliest texts in which it is found. The discovery would fully agree with the Biblical statement (Gen. iv. 26) that the name of Jehovah was used very early by mankind in Westernof

Asia. Its occurrence in the ninth century B.C., explains how Sennacherib claimed to be a servant of Jehovah (2 Kings xviii. 25) while Nebuchadnezzar and Cyrus, are also called " servants of Jehovah" in the Bible, and Balaam from Pethor on the Euphrates worshipped Jehovah. These discoveries of Mr. Pinches militate against the view that Jehovah was the name of a " tribal god " of the Hebrews. In the Babylonian account of the flood, Ya or

Jehovah

is the name of the God who causes the deluge. The name El for God is very ancient, and in the Amorite and Philistine letters we find Elohim, as well as on a text from Samala

in the

extreme north of Syria

(Stli

century

B.C.),

so that neither

the

name Elohim nor the name Jehovah,

in the Bible, is

any mark

of late authorship.

the Samala texts, written in Phoenician characters about 800 and 730 B.C., Hadad is mentioned, and called " Sun and Cherub and Light." He was a Syrian deity, and adored by Phoenicians as Addu before 1500 B.C., at Gebal. I think, however, when Mr. Pinches has time to read the Jerusalem letters to Amenophis III, he will not find that the worship of Nmib at that city is mentioned in the passage to which he alludes. Just as the Babylonian upper class discovered that the popularB.C.,

On

See Appendix

II.,

and reply to Dr. Honimel.

30deities

DISCUSSION.

were only the representatives of natural phenomena, conby law and subject to a single power, so the Egyptians also discovered the "One with many names," as early as 1600 B.C. In Palestine the prophets found themselves surrounded, in the same manner, by an ignorant populace worshipping Baal, Ashtoreth, Tammuz, Ashera, and many other Canaanite idols. Even in our own times the superstitions of remote ages survive among the peasantry, though the religion of the Koran proclaims the unity of God.trolled

Rev. A. LowY, LL.D.

I

am

particularly interested in the

subject broached by the Icai'ned lecturer, having written some

years ago an essay akin to the one thatBiblical investigations.

we have heard to-day but not being versed in Babylonian inscriptions, I confined myself to;

My

article

was published by the Society

of Biblical Archaeology in 1889.

author has thrown considerable light upon the and religious antiquities of the HebreAV Scriptui^es and especially upon the study of Hebrew proper names, and I should like to advert to a few of the salient points. The poetic languageablehistorical

Our

Hebrews unquestionably embodied, to a large extent, the While the Babylonians are represented to have allied their gods with the stellar regions, we meet with numerous instances in which the Hebrews likewise described the God of the Universe as "Jehovah Zebaoth ", i.e., theof thereligious imagery of cognate nations.

Jehovah

of the

(Heavenly) Hosts.

In noticing the names of the unruly Tiauat, or Tiamat, one is tempted to compare these two tei-ms with the apparent Hebrewcognates Tohu (chaos), and Telwm (the bottomless deep).

The names

of the food-giving gods,

connected with the Aramaic word Lahma, and the Hebrew(food or bread);

Lnhuu and Lahamn may be Lehem

an early period

to Palestine,

and since the Babylonian Pantheon extended at we may surmise that Beth-Lehem was

originally the temple of a food-god, just as Beth-Sheme.sh desig-

nated the temple of the Su.n-god.

The regionnoticed in the

of the

God Neho on

the borders of Palestine

is

Chapter xxxii, and in connection with the death of Moses. Zi, the god of life, calls to mind the Aryan (especially the Slavonic) term Zhi which is equal to Vi-fa (life). The migration of mythological terms from oneof Numbei'S,

Book

DISCUSSION.stock of nations to anotherscientific,"

31

is now and then discredited as " unbut the objection only rests on dogmatic subtleties. I

concur in the opinion that primeval polytheism was in sometions of

measure based on faint monotheistic notions, while the manifestadistinct forces of nature would likewise help to fosterIt is obvious that in

deifications.

some

idolati'ous quarters the

god

of the locality;

Chief

to be the Ruler-inbut on the occurrence of successful wars and conquests the

may have been supposedallot the

victorious tribes

and nations would

more

of their

own newly-imported

national deities of

supremacy to one or and then the tribal and the subjected people would be placed in a codeities,

ordinate or more likely in a subordinate rank.'

The treatment

of the final ea, as equal to the Jehovistic

ending

iuh (Lord) in

Hebrew names, opens;

the door to

new

researches in

the diffusion of religious ideas

and also this suggestion of Mr. Pinches merits the best thanks of unbiassed students. (Applause.)

Mr. D. Howard, F.C.S. I hardly like to venture into a discusknowledge of the subject, but might I suggest that the curious attitude of the mind of Balak when taking Balaam from hill-top to hill-top contained the idea, that somehowsion without special

or other, the

god that he worshipped might alter his mind by a change of place. It is curious how sim-l.ir ideas are found in the Indian worship of their gods who were ( ne and many; and it is most diflScult to shake their faith because of this strange mixture this double frame of mind a belief in one god, and yet in many This strange confusion is well deserving of study by those gods.

who

are brought into contact with the heathen

;

for

it

is

a factidea of

that they worship

many gods with a much less definite distinct personality than we attribute to them. The Chairman. Perhaps Mr. Pinches will now reply.

The Author. I will reply to the discussion as briefly as I can. am very much obliged to you, I need not say, for your kind attention, and to Dr. Lowy and the other speakers for their very interesting remarks. I do not think, however, that many of themI

require an answer onsuggestive,ination.I

my

part.it

What

Dr.

Lowy

has said

is

veiy

and

I shall

note

for future consideration

and exam-

do not

With regard to Lahmu and Lahamu, I must confess that know the meaning of these words, nor do I know of any.sus'gestod

meaning having been

(but I

am

not certain on that

32point).

DISCUSSION.

word Zi, in Akkadian "life" or and the Greek ^wry, is very remarkable. I hare myself noticed likenesses between Akkadian words and those of the Indo-Germanic languages, but I have always been afraid to make comparisons with them, as such might, in most cases, turn out to be merely chance-likenesses. Nevertheless they arc always worth observing. Of course, as Dr. Lowy said, some villages may have had their own deity, and that deity was, to the j^eople of that district, the most important, and the head, to them, of the pantheon, and that would, of course, tend to monotheism, i.e., amongst those people that deity was the one deity, and as far as that deity was concerned, this Avould be monotheism. It is peculiar, as was remarked by the second speaker, that Balak seems to have thought that by a change of place he could get a change in the mind of the deity directing the prophet whom he was consulting. He evidently thought that by going to another place he would get under the influence of another deity, or form of that deity, and be able to get a more favourable answer.likenessof

The

the

"the

soul," to the Russian Zhi,

Mayfor his

I

here say

discoveries.

how very much we are indebted, to Mr. Rassam They have been most important to our

amount of material which he has gained and thus add. to our knowledge enormous, and of is exceeding great value. If I remember rightly, the text of 81, 11, 3, 111 was found by him, and. many of the most important names, including that of Yase-Yawa, come from tablets found byresearches, the

enables

us to

Mr. Rassam.

As regards the third letter read, I observe that Major Condor pointsout that the god Ninip was not the god worshipped at Jerusalem,

and suggests that I should look at the passage again. I have done so, and the text, in those lines referring to Jerusalem, runs as follows: " The City of the Mountain of Jerusalemthe City of the godNinip,is

its name is the City of the King, patarat." Now patarat the third person singular for patrat, from pataru " to open" or

One may take that passage in two ways. Either three mentioned, or one is mentioned in three different ways. As the verb is the third person singular, I am inclined to think that one city is intended and that the three lines are to be transcities are

" split."

lated either, "is

The city of the mountain of Jerusalem. the City of the Temple of ISTinip the city of the

Its

name

King

was

DISCUSSIONitaken," or else, "

33of the

The

city of the

Templetaken,

god

]S"iTiip.

Its"

name

is

the City ot the

King was

i.e.,

the words "

its

name

may"the

refer either to " the City of thecity of the

King," or to the phrase,

Temple of Ninip," but in any case, it seems to me, the name applies, and we must regard the three expressions as being in apposition, the Temple of ^Ternsalem at that time being regarded as the Temple of Ninip. I am much obliged to Major Conder for his kind remarks, as well as to Canon Girdlestone and the other scholars who have written. I have also received a note from Sir Henry Howorth, who, is unavoidably obliged to be away from London. He says he agrees with the arguments in my Paper, and that it seems incredible that some races should have manufactured an absolutely new god in every locality where they settled. They were localgods, or local names, but apparently forms small pantheon.of

one deity, or a

They are

called

gods

they

may

originally

have been

saints.

The meeting was then adjourned.

REMARKS.

EEMAEKS ON THE FOREGOING PAPER."

SOME ANNOTATIONS." Bytlie

Prof. Dr. Fritz Hommel.

my paper on IN Excurse" II andI

Babylon'an Creation Story (" Glossen und

III, in the

Neue

Kirchl. Zeitschrift, 1890-1),

proved that kirhisli in the expre.ssion Mrbish Tidmat is only adverbial, in the sense of "in the midst;" therefore the name Kirbish-Ti'amat (instead of Ti'Smat alone) must disappear from our translations of the Babylonian Creation texts. The last ablet of this text, of which Mr. Pinches gives a translation, is a mere recapitulation of the different acts of creation before the poet speaks of the creation of mankind, he spoke in unmistakable words of the creation of plants and animals ; the line which Mr. Pinches translated1;:

"

causeth glory and plenty to exist, establishing fertility," (in the original musliahsM simri u A-ubutti, mukin khigalli,) I think ought to be translated "Creator of leaves" (comp. Heb. samme'ret) " and vegetables" (lit., magnificence, viz., of plants German Pflanzenpracht, comp. keh6d,Ieii.,10. 18 35,2; 60, 13),"establipher of fertility" (meaning here the animal fertility, in opposition to the before-named vege:

He who

:

;

:

;

table fecundity). Concerning the proper names compounded with the name of Nebo, I found a similar proportion in favour of Sin for the time of Khammu-rapaltu (Khammu-rabi), whereas names with Nebo are almost wanting in this early period of Babylonian history. Comp. my "Geschichte Babyloniens und Assyriens," p. 377. Concerning the tendency to monotheism in Babylonia, I entirely agree with the interesting and learned deductions of my esteemed iriend Mr. Pinches. As to the numerous names ending in -iya, -i(a, which peem, at the first glance, to contain the pronominal suffix of the first person, I wish to call your attention to the remarkable variants in Strassmaier's "Nabonidus," 132,4: Kaltti-ilafn-MardtiTi ahil-shu sha Nalil-tahni-vsur. comp. with 133, 4, Kabtiya alil-slm sha Talvhja. learn from such variants that all these names in -iya and -v.a are mere hypocoristical abbreviations of fuller names (comp. Peisee, "Aus dim Babyl. Eechtsleben," I (1890), p. 11). So are

We

EEMAEKS ON THE FOREGOING PAPER.

35

also the old Babylonian names Imgariia, Ibnia, only abbreviations from Lngur-Samas, Imgw-Bel, etc., and from Ibni-Martu, IbuiSin, and other similar names.

Quite another question

is

to find the right explanation of the,

numerous names ending in *-'-] ]\ ]y collected by Mr. Pinches. Whilst names such as Ya-hhdlu (Yah is ray Jlr>-), Ya-khahi (Yah is

my*"*"T

^r.

,

here khavi standing for 'ammi, 'avvi), Abi-nadih (father

of the latter),Tt Tt

Nadhi-yau a.o. are pure Canaanitic, the names with must contain a national Babylonian- Assyrian male deity.,

the consort of Samas, it a female deity >->-y JJ JJ^ a variant of which is ^>{- Nin-a-a ;^ it is a synonym oi Animlt, and in the same manner as Anunit is a female personification of anun, " heavenly ocean " also (ayi) fy fj is such an one of anna, an-i "heaven"- But who is the male deity ^-j-f ff ff, with whom are identified in proper names almost all of the other BabylonianAssyrian gods (e.g., Nindar-Ai, Bel-Ai, Nirgal-Ai, Samas-Ai, Assur-Ai) ? Is Professor Delitzsch right, who, in his book, " lag das Pai'adies?" postulated K Babylonian (originally Sumerian) word i, ya, ya'u, " god," which he thought the prototype of the Hebrew Yahu or Yahve P In my opinion, we have only two possibilities to find the origin Either it is the same as the name for of this enigmatical name. the goddess ->-y ]} |I[, only as a male personification; then it wouJd be originally no more than Anu or " Heaven," perhaps also Or, it is the same metaphorically used for "god" (=. ilu). name (only written in other characters) as the well-known god Ea (->-y t:yyyf \\), the god of the Earth and of the subterranean waters, and also sometimes, like his son Morodach, the god of the;

We know besides

Wo

creation.^to

me

in

its

In every case this male deity *->{- ly fy semiticised form Yau to be the original

{ya, A'i) of the

seems Hebx-ew

2

Comp. Comp.

JVanai, Nai/aTo as a name of Istar. my paper, " Babvl. u. aeg. Gottergenealogie]}"'

"

(Transactions of

the ninth Congresr, of Orientalists, II), p. 219, bit No. 21, lines 29 and 30). (Ilaupt, " Keilschrifttexte2d, the wife of

]}-iik=bU an-naIll, 66,

In W.A.I.

called *~*~] ]} Jy 5=^ ^], i.e., lya'itu, a name formed from aya or iya, like Aminitu from u.nun. ^ It is deserving of atteJition that the oklest Sumerian name of this god Ea is not >->-f j^yyyy y^, E-a (this latter only used in the Semitic translation so that it of the Sumerian incantations), but In-ki and Dugga (or Zihba) would be not impossible the god In-ki (lord of Earth) got his other name Ji-a only in later times, Ea being then only a variant of ihe old word ya

Samas

is

;

m,

a'i,

for

"heaven" or "god."

D 2

oG

REMABKS ON THE FOEEGOING PAPKR.

Yahii}, which Moses transformed to Yahve (the Creator), so fllliiig the old heathenish word for Heaven (or Ea) with new substance, and giving it a new theological meaning instead of the old mythological. This seems the more probable, as even with the Assyrians (according to the instances given by Mr. Pinches) the word '^*~] monoIt It ^^^^ f'-Jso the general meaning of "god" in a half

theistical sense.

Concluding, I should like to remark that the goddess '-*~^ ^\ ]*~ is not to be transcribed Shu-gid-la (Pinches), bat 8hu-si.l-h,. Sometimes this deity is male, but then in the older form ->^y ^yy ^"TTT i^^ ^?Y ^*")> K.u-sirra. Shu-silla is the cowsort oi Ishum, Kii-sirra the god Ishum himself, who bears also the name Zariku (comp. for the latter identification Tallqvist, Zeitschr. f. Assyr., VII, p. 275). For lUammish (out of Ishtammish) may be compared Shamash, and for Uteri (out of Ishteri), the Arabic name of the planet Jupiter, al-Muslitart (otherwise >->-y Mush-ta-ri-ln1^*~

=

MusTitart -\- ilu ?)

A^,

\

^dl

1

On the contrary, the Assyrians of the time of Sennacherib wrote the Edomitic name Yahu-rani (Yoram) w-y y^f fyram-mu (Sen. 2, 54), so using1

name >->-y y^ y^ for expressing the Hebrev-Edomitic name Fa/m ; comp. Pinches, Froc. >Soc. Bib. Arch., Yo\. YIII (1885-6), The transcription MaUk-rammu is wrong, Ya-rammu or A'i-rammu p. 28.their national religiousis

the only right one, as Mr. Pinches has shown.

3V

THE AUTHOR'S REPLT.To the foregoing suggestive remarksbutlittle to

of Prof.

Hommel,

I liavo

add.

I fully accept Prof. Hommel's rendering of Kirbis Tiamat as " the central ocean," i.e., " the waters under the earth " (such has,

indeed, been my view all along), but I still think that Kirbis ought to be retained as part of the name, for it was apparently to distinguish Tiamat of the creation-story from tiamat or the ocean in general, that Kirbis, " in the midst " was added to it.

Though

quite inclined to accept Prof.l-.nhutti, I

Hommel's

fuller renderings

of simri and

should, nevertheless, like to see a determi-

native prefix to one or both of these words.

With regardtlie

to

proportion in

proper names compounded with those of deities favour of certain of the divine components

naturally differs with time and place.

The god Sin was

certainly

a very favourite deity during the time of the dynasty to which

Hammu-rabi belongs. Prof. Hommel's referencetabni-usur, variant Tabnia,

to Kabti-ilani-Marduk, son of

Nabu-

is

very important, and

is

a parallel to(cf. p. 13,

my

quotation from a tablet of nearly 1,700 years earlier3).

In connection with the divine termination ia {ya or aa), I, too, have often asked myself, "May not Prof. Fiied. Delitzsch be right, after all, as to the Sumerian (Akkadian) origin

paragraph

of Jah

?

"

The character J^,formis

ni,

bore the

name

of i or iau (yau).it

Inin

its reduj^licate

J^ J^(^^

pronouncedArchaic

Hi,

which

the syllabaries indicate that constantly found as the word for "

was"

God

contracts

^H

*^]^ JJ^

jfi^ ^f,>

Na-ra-am-

"beloved of his god," Jffbjj^ *II^ Ili-i-din-nam, " God has given, etc.), and yatt, the name of the simple form (Assyr. J^, Bab. J!^), might, upon occasion, have been read, in Jah (Yd) may therefore have these strange names, instead oi Hi.ili-su,

J^

^

been derived fromJ\loses

it.

I

do not believe, with Prof. Hommel, that

knowingly transformed a form of the divine name >">f' into ^yyyy ]\, Ea, the god of the eai-tli, and of the waters beneath, la hie. Ea was, it is true, a creator, but he was apparently not so

38

THE author's reply.the creator of terrestrial things, as of the gods* (see p. 14).

muchThe

earth and

mankind were created by Merodach, aided by thep. 5).tlieIf, therefore, Moses transformed a form god a into Yahve (or Yahwah), he was

goddess Aruru (seeof the

name

of

ignorant ofthis

its

being the

name

of " the creator of the gods," for

wonkl have been much too distinctly polytheistic. At present we cannot bring documentary philological data such as will bridge

Ea and la (Ya, Jah). Hommel's derivations of Iltammes from Samas and Uteri With regai^d to the form.er, fi'om Isteri are very interesting. however, the spelling ->^ 4^

Buddhism had

com^Dlete

command

The evidence

of this is quite clear

from the

travels of the Chinese

buildings,

monks, the remnants of their old and many other circumstances. But, at last Buddhism

died out so utterly that

now

there

is

scarcely a single vestige of

it,

and one naturally asks what destroyed the influence of Buddhism in the south ? There was another system the Jain system which still survives, but the Jains were persecuted, hundreds of them were impaled, and the system was stamped out by horrors almost as great as those of the Inquisition. Buddhism was never persecuted There is no trace of any persecution of Buddhism, in South India. so that it did not lose its as distinguished from Jainism, at all influence owing to persecution. The turning point of Buddhist history was somewhere about the ninth and tenth centuries I ara not quite certain of the date but it was in the time of a very great man, Manikka-Va9agar, an illustrious historic personage one whose whole history lies before us a man who was a mixture of Of course, I do not mean St. Paul, and of St. Francis of Assisi. to say that Manikka-Va^agar taught the whole truth, certainly not, but the spirit of the man was such that he renounced every;

thing to follow his convictions.

He

dated his conversion to his

God from a certain hour, and from the fact that from that hour he was a new man. I think I may say that he lived very much thelife of St.

Paul

to the end.

A

greater man, outside Christianity,

than this sage, I believe never existed.of the

He was

the great reviver

^aiva system, and is called in their writings, the " Hammer " of the Buddhists. He went over to Ceylon, and there .saw the king, preached ^aivism, was very ill-treated by the Buddhist monks, and then went home. The Buddhist monks said, " This man has comewill

amongst us in this fanatical way, we shall have others coming. We go to Cithambaram," and so a body of them went over the sea to the great (^aiva shrine, and established themselves there as a colony. The king of Ceylon had a daughter who was dumb, and the king said, " 1 will take my damb daughter to Manikka-Va^agar,o 2

172and,if lie

THE EEV.

E.

COLLINS^ ON-will

can restore her speech Iit

become a

Qaivite,I

and

if

he

cannot do

I will

remain firm in

my

old faith."

suppose so

Then came the controversy. I do not mean word of it is historical but it shows pretty exactly what the feeling' of the south was with regard to Buddhism, and why it had lost its influence over them. In the controversy Avhich was very fierce and prolonged, first of all the (^aivite disputant You have no souls, you have no God, you have no says to them, How is that ? First of all you say that there are real Nirvana.

much

is

historical.

to sny that every

;

'"

There is then five grades, or sheaths, the secret of all existence. no substi'atum of being. Certainly you teach that r.s long as we live we have souls and consciousness, but consciousness itself is only the fifth degi-ee of existence, and that is a sheath round thesupposed ego.

The passing awayof

of these sheaths, oneis

by one,it,

leaves at death nothing, because there

nothing at the core of

no substratumthis,

existence.

The Buddhist system has no

real

The Buddhists were obliged to concede on the death of organisms all these sheaths were stripped away from them, the last being consciousness, and when The next argument consciousness was gone, where was the ego ?objective soul at all."

that

was, " this being the case you have no deliverance from

sin.

Theall

only deliverance there can be

is;

the destruction of consciousness

when you

sink into nonentity

and you have no God, because

this apj)lies, in

your books,

to

your Buddha.

He himself,

has only

an earthly body, which was the result of these five characteristics, that passed away when he died, and conciousness is the last of them. So your God exists not, you have neither God nor soi^l, nor can you have deliverance." There seemed no way to g^nswer this, and the whole mass of the people and the king, and all the rest of the Buddhists that liad come in enibyaced the Qaiva system, on the gi-ound that buddhism gave them no assurance of the existence of the soul, or any conscious state of blessedness or rest after this visible phenomenon of existence had passed away. The consequence was that Buddhism died out in South India from that very time. I do not say that this is an exactly fair view of Buddhism, but it is the view t^ken of it by the southern part of India, and it was the fact that Buddhism lost its influence inconsequence.

Another thing I should like to mention cursorily is this. The ^aiva people were challenged by the others in this way, " Well,

BUDDHTSM, AND " THE LIGHT OF

ASIA.''

173

what is your soul, what you say we have none ofis

is j'-our

these,

God, what is your deliverance, what have you ? " And in reply

they said, " All souls are eternal asilluminate that darkness.

God

is

eternal.

An

eternal souleffort

sheathed iu ignorance as in death, but no

human

can

must proceed the Divine illumiuacion. The light from Him must come into the You have no human soul, or it never can see the light. illuminating beam that can proceed from that nonentity of a Buddhist God, and it is clear that, according to Buddhism, your dead are gone to nothingness and passed away; but from our system comes the pure light, and raises the soul to ^aiva." There is one more thing, "We believe," they said, "in a conscious immortality. The souls of holy emancipated men bec3me, as it were, satellites moving round a central sun. It never loses its consciousness or light through eternity, and for ever it revolves i-ound the central lighb, and is sharing in its functions, perceptions and blessedness, and that is a much better system than your negative system." So with all its imperfections, (^aivism still reigns in the south, and Buddhism has ceased to do so. (Applause.) Rev. Kenneth S. Macdonald, D.D. May I, as a missionary, and one who has given a great deal of thought to the subject, say a few words ? I have been to Patna, and other places, with the special 1 entered on the study with a object of studying Buddhism. strong prejudice in favour of Buddha, principally arising from vkhat I had read of Buddha, Avritten by Europeans and. Americans, and I followed Buddhism, as recorded in the books which professthere

From God

to give us his life,

with intense interest.all

With regardof hearing.

to the

First of

permit

paper that we have just had the privilege me to say that I concur heartily withI believe it to

the words of praise which the Chairman and the last speaker haveuttered in regard toit,

and

be well worthy of a hearty

vote of thanks from us all. I have met people who seem to be afraid of being regarded as speaking hardly of Buddha and BuddI do not think openly with regard to

hism.

we should beit,

afraid to speak out the truth

and

to stand to

our guns, as far as thePraisefind theis

original writings bear us out in reference to that opinion.is

given to Buddha as to right conduct and moral conduct, theof sin

condemnation

and the approbation offirst ofall to?

virtue.

To

value of this you require

ascertain whatis

rightpoir