he least) extremely
uncertain. We have no distinct evidence that the Assyrian sacred tree
was a real tangible object: it may have been, as Mr. Layard supposes, a
mere type. But it is perhaps on the whole more likely to have been an
actual object; in which case we can not but suspect that it stood in the
Assyrian system in much the same position as the _Asherah_ in the
Phoenician, being closely connected with the worship of the supreme god,
and having certainly a symbolic character, though of what exact kind it
may not be easy to determine.

An analogy has been suggested between this Assyrian emblem and the
Scriptural "tree of life," which is thought to be variously reflected in
the multiform mythology of the East. Are not such speculations somewhat
over-fanciful There is perhaps, in the emblem itself, which combines the
horns of the ram--an animal noted for procreative power--with the image
of a fruit or flower-producing tree, ground for supposing that some
allusion is intended to the prolific or generative energy in nature; but
more than this can scarcely be said without venturing upon mere
speculation. The time perhaps ere long arrive when, by the
interpretation of the mythological tablets of the Assyrians, their real
notions on this and other kindred subjects may become known to us. Till
then, it is best to remain content with such facts as are ascertainable,
without seeking to penetrate mysteries at which we can but guess, and
where, even if we guess aright, we cannot know that we do so.

The gods worshipped in Assyria in the next degree to Asshur appear to
have been, in the early times, Anu and Vul; in the later, Bel, Sin,
Shamas, Vul, Nin or Ninip, and Nergal. Gula, Ishtar, and Beltis were
favorite goddesses. Hoa, Nebo, and Merodach, though occasional objects
of worship, more especially under the later empire, were in far less
repute in Assyria than in Babylonia; and the two last-named may almost
be said to have been introduced into the former country from the latter
during the historical period.

For the special characteristics of these various gods--common objects of
worship to the Assyrians and the Babylonians from a very remote
epoch--the reader is referred to the first part of this volume, where
their several attributes and their position in the Chaldaean Pantheon
have been noted. The general resemblance of the two religious systems is
such, that almost everything which has been stated with respect to the