Son of Kurigalzu,
To hearken to his supplication,
To be favorable to his prayer,
To accept his entreaty,
To lengthen his days,
[He made and presented].
This inscription appears, as Dr. Hilprecht informs us,[1514] on an ax made of imitation lapis lazuli.[1515] Other votive inscriptions are found on rings and on knobs of ivory or magnesite.[1516] These various designs no doubt all had some symbolical significance. The ring suggests some ultimate connection between votive offerings and amulets. The seal cylinders, we know, although put to practical use in impressing the design on a clay tablet as a substitute for a personal signature, were also regarded as amulets, and this accounts for the frequency with which scenes of religious worship were introduced as designs on the cylinders. The ring is distinctly an amulet in Babylonia as elsewhere, and hence it is by no means improbable that the custom of carrying little inscribed tablets, discs, or knobs about the person as a protection against mischances preceded the use of such tablets as votive offerings to be placed in a temple.
A very common votive object in Babylonia, especially in the earlier period, was the clay cone. Such cones were found in large numbers at Lagash, while at Nippur Peters came across what may be safely regarded as a magazine where such cones (and other votive objects) were manufactured in large numbers.[1517] The cones of Gudea bear conventional inscriptions of a votive character addressed to Nin-girsu. In other temples, other gods were similarly remembered. It has been customary to regard these cones as phallic symbols;[1518] but it should be noted that not only is the evidence for this lacking, but that what we know of the popular practices of the Babylonians does not warrant us in assuming any widespread phallic symbolism. The point of the cones suggests rather that the objects were intended to be stuck into the ground or into walls. At Lagash De Sarzec found, besides cones, a large number of copper statuettes[1519] of gods and goddesses and of animals,—chiefly bulls,—all terminating in a sharp point or attached to a cone-shaped object. Others again are clearly human figures, either male personages holding the cone in their hands,[1520] or females holding baskets on their heads,—the customary attitude of making an offering. These curious statuettes frequently bear inscriptions of a votive character, and there can be no doubt that they were used to be stuck into some substance. At one place, De Sarzec found a series set up in concentric circles[1521] in the corners of an edifice and under the floor. Heuzey is of the opinion that these statuettes thus arranged were to serve as a warning for the demons, but it is more in keeping with the general character of the Babylonian religion to look upon these objects simply as votive offerings placed at various parts of a building as a means of securing the favor of the gods. The cone, I venture to think, is merely the conventionalized shape of a votive object originally intended to be stuck into some part of a sacred building. The large quantity of cones that have been found at Lagash, Nippur, and elsewhere is an indication of their popular use. It is not improbable that at one time, and, at all events, in certain temples, the cones and statuettes represented the common votive offerings with which worshippers provided themselves upon entering the sacred precinct. To facilitate the reproduction of the statuettes, moulds were used,—another indication of the widespread use of these objects. Clay figures of gods and goddesses were also made in moulds or modelled by hand and served as votive offerings. At Nippur, the images represent chiefly Bel and Belit,[1522] either separately or in combination; but figurines of Ishtar have also been found.[1523] In some the goddess is represented as suckling a child. Often she is pictured as naked, clasping her breasts or her womb. The attitude which was suggested by the character of the goddess as the promoter of fertility appears to have been too obscene to a more refined age, and, accordingly, we find in later times the sexual parts suppressed or the figure properly clothed. The character of these figurines varied naturally with each religious center, and even in the same center modifications were introduced.
Whether these clay figurines, cones, and metallic statuettes were also placed by individuals in their dwellings, like the "plague" tablets,[1524] we cannot as yet definitely say, but it is more than likely that such was the case. The teraphim familiar to us from the references in the Old Testament,[1525] and evidently used as talismans, belong to the class of votive offerings under consideration. The figurines and cones, and also (though to a smaller degree) the copper statuettes, thus introduce us to the popular phases of the cult. As symbols of homage they appear to have survived to a late period, and their use as talismans did not materially affect their character as offerings, made by the people upon seeking the sanctuaries. The more costly objects, as vases,[1526] artistically worked weapons, handsome "seas" bowls, altars, and statues of the gods and other furniture for the temples were left to the rulers. Such offerings were made with great pomp. They were formally dedicated by large processions of priests, with the accompaniment of hymns and music. The kings of Assyria presented the captured gods as votive gifts pleasing to their deity.[1527] They bring back with them from their campaigns the beams of the edifices that they destroyed and offer them to Ishtar.[1528] Upon coming to Babylonia, they do not fail to bring presents of gold, silver, precious stones, copper, iron, purple, precious garments, and scented woods to Marduk and Sarpanitum, to Nabu and Tashmitum, and the other great gods.[1529] The first fruits of extensive groves are offered by Ashurnasirbal to Ashur and the temples of his land.[1530] The rulers of Assyria vie with the kings of Babylonia in presenting gardens[1531] and lands to the gods as votive offerings; but for all that, in ancient Babylonia and Assyria, as among other peoples of antiquity, the more fervent religious spirit was manifested in the small tokens of the masses, whose attachment to the temples was of a different order from that which prompted the rulers of the north and south to a display, in which vanity and the desire to manifest their power play a larger part as one generation succeeds the other.