The study of the Assyrian hymns will have value at various other points. The consideration of the place of the refrains, the antiphonal renderings, the divine oracles will help us to understand the use of the hymn in the Hebrew cult. Acquaintance with the Assyrian hymnal phraseology will undoubtedly be of assistance in the interpretation and clearer understanding of many phrases in the Hebrew hymns. The Assyrian hymns make however their indispensable contribution in that practically all the religious ideas of the Hebrew hymns exist in cruder form in the Assyrian hymns. They help us to reconstruct the polytheistic background of the Hebrew religion. They leave us with a clearer perception that Yahwe was primarily a god of heaven, and with a fuller knowledge of just what that means. They help us to understand the prominence given to the attributes of Yahwe as a mighty god of war. They prove the antiquity of the conception of God as king and judge, shepherd and father. They reflect crude and crass ideas of the divine wisdom, power, and mercy. Against the background of the Assyrian hymns one gains a juster appreciation of the developed Hebrew doctrine of God, the omnipresent, the omniscient, the omnipotent, whose eternal plan is to be fulfilled, who will cause truth and righteousness to prevail in the earth, who is to be universally and eternally adored.
BIBLIOGRAPHY
TEXTS AND TRANSLATIONS OF ASSYRIAN HYMNS
Hymns to Shamash
1. Rawlinson, Cuneiform Inscriptions of Western Asia, IV: 2, 28 No. 1; translated by Jastrow, Die Religion Babyloniens und Assyriens, I, 426; and by Fossey, La Magie Assyrienne, No. 30. It is a hymn of fourteen lines, introducing a petition to Shamash for the healing of the king. The first two lines of the obverse and reverse sides of the tablet are missing.
2. R. IV: 2, 20 No. 2, translated by Jastrow, I, 427. There remain only the first five lines of a hymn, introducing a prayer to Shamash at the rising of the sun.
3. R. V, 50; translated by Jastrow, I, 428; by Zimmern, Babylonische Hymnen und Gebete in Auswahl, Der Alte Orient, 1905, page 15; and by Fossey, La Magie Assyrienne, No. 42. It is a hymn of eleven lines, introducing a petition to Shamash for the freeing of the king from the ban resting upon him, the prayer being offered at sunrise.
4. Abel-Winckler, Keilschrifttexte, pages 59 to 60; translated by Jastrow, I, 429. It is a hymn of twelve lines addressed to Shamash at sunset, wishing the God a safe return and glad welcome to his home from Ea his wife.
5. R. IV: 2, 19 No. 2; translated by Jastrow, I, 429; and by Zimmern, Der Alte Orient, 1905, page 15. It is a hymn of ten lines addressed to Shamash at sunrise. After this hymnal section the poem goes on to describe how the gods inhale the odor of the sacrifice and refresh themselves with the “food of heaven.” This suggests that the rising of the sun was the signal for the offering of sacrifice and the praise of Shamash, even as it was also the favorable moment for the banning of the powers of darkness which troubled men. (See Jastrow, I, 430.)
6. Craig, Assyrian and Babylonian Religious Texts, II, 3; also Gray, The Shamash Religious Texts, IV; translated by Jastrow II, 72; by Zimmern, Der Alte Orient, 1905, page 15; by Martin, Textes religieux Assyriens et Babyloniens, pages 14-26. It is a hymn of six lines, followed by a prayer, in which an individual petitions for release from the ban occasioning his sickness.