The Greatest Empires & Civilizations of the Ancient East: Egypt, Babylon, The Kings of Israel and Judah, Assyria, Media, Chaldea, Persia, Parthia & Sasanian Empire. George Rawlinson

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СКАЧАТЬ is the head of the first Triad, which follows immediately after the obscure god Ra. His position is well marked by Damascius, who gives the three gods, Anus, Illinus, and Aus, as next in succession to the primeval pair, Assorus and Missara. He corresponds in many respects to the classical Hades or Pluto, who, like him, heads the triad to which he belongs. His epithets are chiefly such as mark priority and antiquity. He is called “the old Ana,” “the original chief,” perhaps in one place “the father of the gods,” and also “the Lord of spirits and demons.” Again, he bears a number of titles which serve to connect him with the infernal regions. He is “the king of the lower world,” the “Lord of darkness” or “death,” “the ruler of the far-off city,” and the like. The chief seat of his worship is Huruk or Erech—the modern Warka—which becomes the favorite Chaldaean burying city, as being under his protection. There are some grounds for thinking that one of his names was Dis. If this was indeed so, it would seem to follow, almost beyond a doubt, that Dis, the lord of Orcus in Roman mythology, must have been a reminiscence brought from the East—a lingering recollection of Dis or Ana, patron god of Erech (Opex of the LXX), the great city of the dead, the necropolis of Lower Babylonia. Further, curiously enough, we have, in connection with this god, an illustration of the classical confusion between Pluto and Plutus; for Ana is “the layer-up of treasures”—the “lord of the earth” and of the “mountains,” whence the precious metals are derived.

      The worship of Ana by the kings of the Chaldaean series is certain. Not only did Shanias-vul, the son of Ismi-dagon, raise a temple to the honor of Ana and his son Vul at Kileh-Shergat (or Asshur) about B.C. 1830— whence that city appears in later times to have borne the name of Telane, or “the mound of Ana”—but Urukh himself mentions him as a god in an inscription quoted above; and there is reason to believe that from at least as early a date he was recognized as the presiding deity at Erech or Warka. This is evident from the fact, that though the worship of Beltis superseded that of Ana in the great temple at that place from a very remote epoch, yet the temple itself always retained the title of Bit-Ana (or Beth-Ana), “the house of Ana;” and Beltis herself was known commonly as “the lady of Bit-Ana,” from the previous dedication to this god of the shrine in question. Ana must also have been worshipped tolerably early at Nipur (Rifer), or that city could scarcely have acquired, by the time of Moses, the appellation of Calneh in the Septuagint translation, which is clearly Kal Ana, “the fort of Ana.”

      Ana was supposed to have a wife, Anata, of whom a few words will be said below. She bore her husband a numerous progeny. One tablet shows a list of nine of their children, among which, however, no name occurs of any celebrity. But there are two sons of Ana mentioned elsewhere, who seem entitled to notice. One is the god of the atmosphere, Vul (?), of whom a full account will be hereafter given. The other bears the name of Martu, and may be identified with the Brathy of Sanchoniathon. He represents “Darkness,” or “the West,” corresponding to the Erebus of the Greeks.

      ANATA.

      Anat or Anata has no peculiar characteristics. As her name is nothing but the feminine form of the masculine Ana, so she herself is a mere reflection of her husband. All his epithets are applied to her, with a simple difference of gender. She has really no personality separate from his, resembling Amente in Egyptian mythology, who is a mere feminine Ammon. She is rarely, if ever, mentioned in the historical and geographical inscriptions.

      BIL, or ENU.

      Bil or Enu is the second god of the first Triad. He is, probably, the Illinus (Il-Enu or “God Enu “) of Damascius. His name, which seems to mean merely “lord,” is usually followed by a qualificative adjunct, possessing great interest. It is proposed to read this term as Nipru, or in the feminine Niprut, a word which cannot fail to recall the Scriptural Nimrod, who is in the Septuagint Nebroth. The term nipru seems to be formed from the root napar, which is in Syriac to “pursue,” to “make to flee,” and which has in Assyrian nearly the same meaning. Thus Bil-Nipru would be aptly translated as “the Hunter Lord,” or “the god presiding over the chase,” while, at the same time, it might combine the meaning of “the Conquering Lord” or “the Great Conqueror.”

      On these grounds it is reasonable to conclude that we have, in this instance, an admixture of hero-worship in the Chaldaean religion. Bil-Nipru is probably the Biblical Nimrod, the original founder of the monarchy, the “mighty hunter” and conqueror. At the same time, however, that he is this hero deified, he represents also, as the second god of the first Triad, the classical Jupiter. He is “the supreme,” “the father of the gods,” “the procreator,” “the Lord,” par excellence, “the king of all the spirits,” “the lord of the world,” and again, “the lord of all the countries.” There is some question whether he is altogether to be identified with the Belus of the Greek writers, who in certain respects rather corresponds to Merodach. When Belus, however, is called the first king, the founder of the empire, or the builder of Babylon, it seems necessary to understand Bil-Nipru or Bel-Nimrod. Nimrod, we know, built Babylon; and Babylon was called in Assyrian times “the city of Bil-Nipru,” while its famous defences—the outer and the inner wall—were known, even under Nebuchadnezzar, by the name of the same god.—Nimrod, again, was certainly the founder of the kingdom; and, therefore, if Bil-Nipru is his representative, he would be Belus under that point of view.

      The chief seat of Bel-Nimrod’s worship was undoubtedly Nipur (Niffer) or Calneh. Not only was this city designated by the very same name as the god, and specially dedicated to him and to his wife Beltis, but Bel-Nimrod is called “Lord of Nipra,” and his wife “Lady of Nipra,” in evident allusion to this city or the tract wherein it was placed. Various traditions, as will be hereafter shown, connect Nimrod with Niffer, which may fairly be regarded as his principal capital. Here then he would be naturally first worshipped upon his decease; and here seems to have been situated his famous temple called Kharris-Nipra, so noted for its wealth, splendor, and antiquity, which was an object of intense veneration to the Assyrian kings. Besides this celebrated shrine, he does not appear to have possessed many others. He is sometimes said to have had four “arks” or “tabernacles;” but the only places besides Niffer, where we know that he had buildings dedicated to him, are Calah (Nimrud) and Dur-Kurri-galzu (Akkerkuf). At the same time he is a god almost universally acknowledged in the invocations of the Babylonian and Assyrian kings, in which he has a most conspicuous place. In Assyria he seems to be inferior only to Asshur; in Chaldaea to Ra and Ana.

      Of Beltis, the wife of Bel-Nimrod, a full account will be given presently. Nin or Ninip—the Assyrian Hercules—was universally regarded as their son; and he is frequently joined with Bel-Nimrod in the invocations. Another famous deity, the Moon-god, Sin or Hurki, is also declared to be Bel-Nimrod’s son in some inscriptions. Indeed, as “the father of the gods,” Bel-Nimrod might evidently claim an almost infinite paternity.

      The worship of Bel-Nimrod in Chaldaea extends through the whole time of the monarchy. It has been shown that he was probably the deified Nimrod, whose apotheosis would take place shortly after his decease. Urukh, the earliest monumental king, built him a temple at Niffer; and Kurri-galzu, one of the latest, paid him the same honor at Akkerkuf. Urukh also frequently mentions him in his inscriptions in connection with Hurki, the Moon-god, whom he calls his “eldest son.”

      BELTIS.

      Beltis, the wife of Bel-Nimrod, presents a strong contrast to Anata, the wife of Ana. She is far more than the mere female power of Bel-Nimrod, being in fact a separate and very important deity. Her common title is “the Great Goddess.” In Chaldaea her name was Mulita or Enuta—both words signifying “the Lady;” in Assyria she was Bilta or Bilta-Nipruta, the feminine forms of Bil and Bilu-Nipru. Her favorite title was “the Mother of the Gods,” or “the Mother of the Great Gods:” whence it is tolerably clear that she was the “Dea Syria” worshipped at Hierapolis under the Arian appellation of Mabog. Though commonly represented as the wife of Bel-Nimrod, and mother of his son Nin or Ninip, she is also called “the СКАЧАТЬ