THE TRIAD AND THE COMBINED INVOCATION OF DEITIES.
The Assyrian kings, in imitation of the example set by their Babylonian
predecessors, are fond of introducing into their inscriptions, a series
of gods under whose protection they place themselves. They do not do
this as the earlier Babylonian rulers did, to emphasize the extent of
their jurisdiction by adding to their pantheon the deities of towns or
districts vanquished by them. The day of independent states being over,
the importance of merely local deities had ceased. The theological
system evolved in Babylonia in combination with the popular instinct had
led to a selection out of the mass of deities of a limited number, each
with tolerably definite attributes, and who together embraced all the
forces under whose power mankind stood. Of these deities again, as we
have seen, some acquired greater favor in Assyria than others, but for
all that, the kings especially of the later period of Assyrian history
were fond of including in an enumeration of the pantheon, even those who
had no special significance. Policy and the meaningless imitation of
earlier examples played an equal part in thus giving to the lists an
aspect of formality that deprives them of the impression that they might
otherwise make.
The combined invocations are found usually at the beginning and at the
end of the inscriptions--at the beginning for invoking the aid of the
gods, at the close for invoking their curses upon those who would
attempt to destroy the ambitious monuments set up by the kings. Often,
however, the narrative is interrupted for the purpose of making
acknowledgment to a larger or smaller series of gods for victory,
granted or hoped for. In these combined references a separate place
belongs to the triad, Anu, Bel, and Ea. While not occupying the
prominent position they have in Babylonian inscriptions, still the kings
often mention Anu, Bel, and Ea separately, or Anu and Bel alone,
ascribing victory to them, putting them down as the originators of the
calendar system, and declaring themselves to have been nominated by them
to rule over Assyria. Sargon, with his antiquarian zeal, appears to have
made an effort to reinstate the triad as a special group in the
pantheon. In general, however, they take their place with other gods. So
Ramman-nirari I. invokes the curse of Ashur, Anu, Bel, Ea, and Ishtar,
together with the Igigi and Anunnaki; but, what is more important,
already at an early period the triad disappears altogether from the
pantheon, except for the artificial attempts of Sargon to revive
interest in them. In both the longer and shorter lists of gods
enumerated by the kings from the time of Tiglathpileser, the triad is
conspicuous for its absence.
As for the other gods, it is to some extent a matter of caprice which
ones happen to be invoked, though just as frequently we see the motive
for selecting certain ones of the pantheon. Thus, when proceeding to
Babylonia for war or sacrifices, the gods of Babylonia are invoked,
either Marduk and Nabu alone, as the chief gods, or Bel (_i.e._,
Marduk), Sarpanitum, Nabu, Tashmitum, Nana, Nergal, with Ashur, or Ashur
and Marduk, or Marduk and Nabu in combination with Ashur. At other times
it depends upon the gods to whom certain kings may be especially
attached, or with whom they may have special dealings in their
inscriptions. Thus Tiglathpileser I., when speaking of the temple of Anu
and Ramman, contents himself with invoking these two gods alone at the
close of his great inscription. Elsewhere, when referring to the special
gods of his city, he combines Anu and Ramman with Ishtar; but again, for
no special reason, his prayer is addressed to Ashur, Shamash, and
Ramman. The pantheon of Ramman-nirari I. consists either of the longer
one above enumerated, or of Anu, Ashur, Shamash, Ramman, and Ishtar. As
we proceed down the centuries, the formal lists at the beginning of
inscriptions have a tendency to grow larger. Ashurnasirbal's pantheon
consists of Bel and Nin-ib, Anu and Dagan, Sin, Anu, Ramman, and, of
course, Ashur, though on special occasions, as when speaking of his
achievements in the chase, he contents himself with a mention of Nin-ib
and Nergal. He loves, too, to vary the style of his inscriptions by
naming various groups of deities in pairs: now Ashur and Shamash, again
Ashur and Nin-ib, or Ashur and Bel; then Shamash and Ramman, or a group
of three deities, Ashur, Shamash, and Ramman, or Sin, Anu, and Ramman.
His successors imitate this example, though each one chooses his own
combinations. Shalmaneser II.'s pantheon embraces Ashur, Anu, Bel, Ea,
Sin, Shamash, Nin-ib, Nergal, Nusku, Belit, and Ishtar--eleven in all.
Sargon's practice varies. The best list is furnished by his account of
the eight gates of his palace and of two walls, which he names after the
gods in the following order:[328]
Shamash, who grants victory. } As the names for the
Ramman, who brings superabundance. } eastern gates.
Bel, who lays foundations. } For the northern gates.
Belit, who brings fertility. }
Anu, who blesses handiwork. } For the western
Ishtar, who causes the inhabitants to flourish. } gates.
Ea, who unlocks fountains. } For the southern
} gates.
Belit ilani,[329] who increases the offspring. }
Ashur, who permits the king to grow old, and protects the troops.--For
the inner wall.
Nin-ib, who lays the foundations of the city.--For the outer wall.
The order here is dictated by the directions of the gates. Elsewhere he
sets up the group Ea, Sin, Shamash, Nabu, Ramman, Nin-ib, and their
consorts.
Sennacherib's fuller group consists of Ashur, Sin, Shamash, Bel (_i.e._,
Marduk), Nabu, Nergal, Ishtar of Nineveh, and Ishtar of Arbela--only
eight. But at the close of one of his building inscriptions[330] he
invokes some twenty deities, adding to these eight, Nusku, Khani, Gaga,
Sherua, Nin-gal, a god Azag-sir, and Nin-ib under three different forms;
but it is evident that most of these are added to give effect and
solemnity. They do not form part of the active pantheon. His successor,
Esarhaddon, sets up various groups. At one time he enumerates Ashur,
Sin, Shamash, Nabu, Marduk, Ishtar of Nineveh, Ishtar of Arbela; at
another he prefers different combinations of these gods. Ashurbanabal is
more consistent than most of the Assyrian rulers, and furnishes at the
same time the best list. While he, too, frequently mentions only a few
deities, grouping three or four together, his longer series consists,
with but one or two exceptions, invariably of the following, and who
always occur in the same order: Ashur, Belit, Sin, Shamash, Ramman, Bel
(_i.e._, Marduk), Nabu, Ishtar of Nineveh, the queen of Kidmuru, Ishtar
of Arbela, Nin-ib, Nergal, and Nusku--thirteen in all. Of these, as we
have seen, only some were actively worshipped at all times in Assyria;
as for the others, the popularity of their cult varied from age to age,
now being actively carried on under the stimulus afforded by the
erection or improvement of an edifice sacred to the god, and again
falling into comparative insignificance; but formally, at least, all
these gods were regarded at all times as forming part of the pantheon of
the 'great gods.' The testimony of Ashurbanabal thus becomes valuable as
a proof that to the latest days of the Assyrian monarchy, the attachment
to these gods was still strong enough to merit the formal
acknowledgments of the king to them on all occasions, and that through
their combined aid the glorious achievements of the past and present
were attained.
FOOTNOTES:
[328] Cylinder, ll. 67-73.
[329] Ea's consort; see above, p. 231.
[330] Meissner-Rost, _Bauinschriften Sanherib's_, p. 99.