* The majority of the spells employed against sickness
contain references to the spirits against which they
contend—“the wicked ekimmu who oppresses men during the
night,” or simply “the wicked ekimmu,” the ghost.
With the faculty of roaming at will through space, and of going forth from and returning to his abode, it was impossible to regard him as condemned always to dwell in the case of terra-cotta in which his body lay mouldering: he was transferred, therefore, or rather he transferred himself, into the dark land—the Aralu—situated very far away—according to some, beneath the surface of the earth; according to others, in the eastern or northern extremities of the universe. A river which opens into this region and separates it from the sunlit earth, finds its source in the primordial waters into whose bosom this world of ours is plunged. This dark country is surrounded by seven high walls, and is approached through seven gates, each of which is guarded by a pitiless warder. Two deities rule within it—Nergal, “the lord of the great city,” and Beltis-Allat, “the lady of the great land,” whither everything which has breathed in this world descends after death. A legend relates that Allât, called in Sumerian Erishkigal, reigned alone in Hades, and was invited by the gods to a feast which they had prepared in heaven. Owing to her hatred of the light, she sent a refusal by her messenger Narntar, who acquitted himself on this mission with such a bad grace, that Ann and Ea were incensed against his mistress, and commissioned Nergal to descend and chastise her; he went, and finding the gates of hell open, dragged the queen by her hair from the throne, and was about to decapitate her, but she mollified him by her prayers, and saved her life by becoming his wife. The nature of Nergal fitted him well to play the part of a prince of the departed: for he was the destroying sun of summer, and the genius of pestilence and battle. His functions, however, in heaven and earth took up so much of his time that he had little leisure to visit his nether kingdom, and he was consequently obliged to content himself with the rôle of providing subjects for it by despatching thither the thousands of recruits which he gathered daily from the abodes of men or from the field of battle. Allât was the actual sovereign of the country. She was represented with the body of a woman, ill-formed and shaggy, the grinning muzzle of a lion, and the claws of a bird of prey. She brandished in each hand a large serpent—a real animated javelin, whose poisonous bite inflicted a fatal wound upon the enemy. Her children were two lions, which she is represented as suckling, and she passed through her empire, not seated in the saddle, but standing upright or kneeling on the back of a horse, which seems oppressed by her weight. Sometimes she set out on an expedition upon the river which communicates with the countries of light, in order to meet the procession of newly arrived souls ceaselessly despatched to her: she embarked in this case upon an enchanted vessel, which made its way without sail or oars, its prow projecting like the beak of a bird, and its stern terminating in the head of an ox. She overcomes all resistance, and nothing can escape from her: the gods themselves can pass into her empire only on the condition of submitting to death like mortals, and of humbly avowing themselves her slaves.
Drawn by Faucher-Gudin, from a bronze plaque of which an
engraving was published by Clermont-Ganneau. The original,
which belonged to M. Péretié, is now in the collection of M.
de Clercq
Drawn by Faucher-Gudin. This is the back of the bronze plate
represented on the preceding page; the animal-head of the
god appears in relief at the top of the illustration.
The warders at the gates despoiled the new-comers of everything which they had brought with them, and conducted them in a naked condition before Allât, who pronounced sentence upon them, and assigned to each his place in the nether world. The good or evil committed on earth by such souls was of little moment in determining the sentence: to secure the favour of the judge, it was of far greater importance to have exhibited devotion to the gods and to Allât herself, to have lavished sacrifices and offerings upon them and to have enriched their temples. The souls which could not justify themselves were subjected to horrible punishment: leprosy consumed them to the end of time, and the most painful maladies attacked them, to torture them ceaselessly without any hope of release. Those who were fortunate enough to be spared from her rage, dragged out a miserable and joyless existence. They were continually suffering from the pangs of thirst and hunger, and found nothing to satisfy their appetites but clay and dust. They shivered with cold, and they obtained no other garment to protect them than mantles of feathers—the great silent wings of the night-birds, invested with which they fluttered about and filled the air with their screams. This gloomy and cruel conception of ordinary life in this strange kingdom was still worse than the idea formed of the existence in the tomb to which it succeeded. In the cemetery the soul was, at least, alone with the dead body; in the house of Allât, on the contrary, it was lost as it were among spirits as much afflicted as itself, and among the genii born of darkness. None of these genii had a simple form, or approached the human figure in shape; each individual was a hideous medley of human and animal parts, in which the most repellent features were artistically combined. Lions’ heads stood out from the bodies of scorpion-tailed jackals, whose feet were armed with eagles’ claws: and among such monsters the genii of pestilence, fever, and the south-west wind took the chief place. When once the dead had become naturalized among this terrible population, they could not escape from their condition, unless by the exceptional mandate of the gods above. They possessed no recollection of what they had done upon earth. Domestic affection, friendships, and the memory of good offices rendered to one another,—all were effaced from their minds: nothing remained there but an inexpressible regret at having been exiled from the world of light, and an excruciating desire to reach it once more. The threshold of Allat’s palace stood upon a spring which had the property of restoring to life all who bathed in it or drank of its waters: they gushed forth as soon as the stone was raised, but the earth-spirits guarded it with a jealous care, and kept at a distance all who attempted to appropriate a drop of it. They permitted access to it only by order of Ea himself, or one of the supreme gods, and even then with a rebellious heart at seeing their prey escape them. Ancient legends related how the shepherd Dumuzi, son of Ea and Damkina, having excited the love of Ishtar while he was pasturing his flocks under the mysterious tree of Eridu, which covers the earth with its shade, was chosen by the goddess from among all others to be the spouse of her youth, and how, being mortally wounded by a wild boar, he was cast into the kingdom of Allat. One means remained by which he might be restored to the light of day: his wounds must be washed in the waters of the wonderful spring, and Ishtar resolved to go in quest of this marvellous liquid. The undertaking was fraught with danger, for no one might travel to the infernal regions without having previously gone through the extreme terrors of death, and even the gods themselves could not transgress this fatal law. “To the land without return, to the land which thou knowest—Ishtar, the daughter of Sin, turned her thoughts: she, the daughter of Sin, turned her thoughts—to the house of darkness, the abode of Irkalla—to the house from which he who enters can never emerge—to the path upon which he who goes shall never come back—to the house into which he who enters bids farewell to the light—the place where dust is nourishment and clay is food; the light is not seen, darkness is the dwelling, where the garments are the wings of birds—where dust accumulates on door and bolt.” Ishtar arrives at the porch, she knocks at it, she addresses the guardian in an imperious voice: “‘Guardian of the waters, open thy gate—open thy gate that I may enter, even I.—If thou openest not the door that I may enter, even I,—I will burst open the door, I will break the bars, I will break the threshold, I will burst in the panels, I will excite the dead that they may eat the living,—and the dead shall be more numerous than the living.’—The guardian opened his mouth and spake, he announced to the mighty Ishtar: ‘Stop, O lady, and do not overturn the door until I go and apprise the Queen Allât of thy name.’ Allat hesitates, and then gives him permission to receive the goddess: ‘Go, guardian, open the gate to her—but treat her according to the ancient laws. Mortals enter naked into the world, and naked must they leave it: and since Ishtar has decided to accept their lot, she too must be prepared to divest herself of her garments.’” The guardian went, he opened his mouth: ‘Enter, my lady, and may Kutha rejoice—may the palace and the land without return exult in thy presence! ‘He causes her to pass through the first gate, divests her, removes the great crown from her head:—‘Why, guardian, dost thou remove the great crown from my head?’—‘Enter, my lady, such is the law of Allât.’ The second gate, he causes her to pass through it, he divests her—removes the rings from her ears:—‘Why, guardian, dost thou remove the rings from my ears?’—‘Enter, my lady, such is the law of Allât.’” And from gate to gate he removes some ornament from the distressed lady—now her necklace with its attached amulets, now the tunic which covers her bosom, now her enamelled girdle, her bracelets, and the rings on her ankles: and at length, at the seventh gate, takes from her her last covering. When she at length arrives in the presence of Allat, she throws herself upon her in order to wrest from her in a terrible struggle the life of Dumuzi; but Allat sends for Namtar, her messenger of misfortune, to punish, the rebellious Ishtar. “Strike her eyes with the affliction of the eyes—strike her loins with the affliction of the loins—strike her feet with the affliction of the feet—strike her heart with the affliction of the heart—strike her head with the affliction of the head—strike violently at her, at her whole body!” While Ishtar was suffering the torments of the infernal regions, the world of the living was wearing mourning on account of her death. In the absence of the goddess of love, the rites of love could no longer be performed. The passions of animals and men were suspended. If she did not return quickly to the daylight, the races of men and animals would become extinct, the earth would become a desert, and the gods would have neither votaries nor offerings.