s
ceremonies--either worshipping before the sacred tree, or about to
pour out, apparently, a libation to the gods before departing upon
some expedition, and priests bringing offerings, either animal or
vegetable, are also represented. Assur-bani-apli, who is identified
with "the great and noble Asnapper," is shown, in bas-reliefs of the
Assyrian Saloon, pouring out a thank-offering over the lions which he
has killed, after his return from the hunt.

CHAPTER VI

PROBLEMS WHICH THE STUDY OFFERS

Monotheism.

As the matter of Babylonian monotheism has been publicly touched upon
by Fried. Delitzsch in his "Babel und Bibel" lectures, a few words
upon that important point will be regarded in all probability as
appropriate. It has already been indicated that the giving of the
names of "the gods his fathers" to Merodach practically identified
them with him, thus leading to a tendency to monotheism. That tendency
is, perhaps, hinted at in a letter of Assur-bani-apli to the
Babylonians, in which he frequently mentions the Deity, but in doing
so, uses either the word /ilu/, "God," Merodach, the god of Babylon,
or Bel, which may be regarded as one of his names. The most important
document for this monotheistic tendency, however (confirming as it
does the tablet of the fifty-one names), is that in which at least
thirteen of the Babylonian deities are identified with Merodach, and
that in such a way as to make them merely forms in which he manifested
himself to men. The text of this inscription is as follows:--

". . . is Merodach of planting.
Lugal-aki-. . . is Merodach of the water-course.
Nirig is Merodach of strength.
Nergal is Merodach of war.
Zagaga is Merodach of battle.
Bel is Merodach of lordship and domination.
Nebo is Merodach of trading(?).
Sin is Merodach the illuminator of the night.
Samas is Merodach of righteous things.
Addu is Merodach of rain.
Tispak is Merodach of frost(?).
Sig is Merodach of green things(?).
Suqamunu is Merodach of the irrigation-channel."

Here the text breaks off, but must have contained several more similar
identifications, showing how at least the more thoughtful of the
Babylonians of old looked upon the host of gods whom they wors