In many of these inscriptions each of the long paragraphs ends with a reference to the sacrifices which had been made in the temples of Babylon among the ruins, and sometimes, though rarely, they refer to something of the nature of an omen. The following will serve as an example:—
“... descended to Babylon from Seleucia which is upon the Tigris. Day 10, the governor of Akkad ... the congregation of Ê-saggil, (sacrificed) one ox and 4 lambs in the gate Ka-dumu-nuna of Ê-saggil, (and) made (prayer for the lif)e of the king and his preservation. On the 5., one ox and 3 lambs (they sacrificed). The congregation of Baby]lon came to Ka-dumu-nuna of Ê-saggil, offerings like the former ones were made ... went forth from Sippar. This month a goat brought forth, and the litter was 15.”
Contract-tablets, some of them of a very late date indeed, within a decade or two of the Christian era, show that the temples still existed, and that sacrifices and services still went on, probably uninterruptedly, at the temples of Babylon, and this implies that, [pg 485] though the country had no national existence, the beliefs of the people survived for many centuries the downfall of their power. In all probability, what took place at Babylon had its counterpart in other places in the country—the fanes renowned of old—as well. Indeed, it is known that, at the most perfectly preserved of the temple-towers of Babylonia at the present day—that at Borsippa, now and for many centuries known as the Birs Nimroud, “the tower (as it is explained) of Nimrod,”—the services and worship were continued as late as the fourth century of the Christian era. The worship of Nebo, the god of wisdom, or, rather, letters, had always been extremely popular, hence, in all probability, the continuation of his cult until this late date. But this was to all appearance the last remnant of the powerful and picturesque creed of old Babylon, and details of its slow and gradual disappearance from the religious beliefs of the world would probably be as interesting as the story of its growth and development.
“The Church at Babylon,” mentioned in 1 Peter v. 13, is generally understood allegorically, as of the Church in the world, or that in the great Babylon of the time when the apostle wrote, namely, Rome. Though it is unknown whether a Christian Church existed in his time anywhere in Babylonia, it is probably certain that the native Christians of Baghdad (and 'Irāq in general) are pure descendants of the ancient Babylonians, to whom, in form and stature, as well as in character, and their tendency to progress, they have a great likeness. The same may be said of the native Christians of Assyria.
Could we but know the history of Assyria at this period, it is very probable that we should find it to resemble in certain things—perhaps in the main—that of Babylonia after her downfall. From the religious point of view, also, there must have been similarity. They, too, knew the worship of the [pg 486] “merciful Merodach,” to them a type of Christ, and his father Êa (from whom he obtained the means of helping mankind), in name and position a type of Jah, God the Father, whom the Christians worshipped. But we shall never in all probability know whether they thus analyzed and compared the two faiths, though it is very possible that they did, for it is said that the Egyptians were attracted to Christianity by the comparison of Christ with their Osiris. Such, however, is the tendency of the mind of mankind. Ever unwilling to break with the old, he seeks for some analogy in the new, to form a bridge whereby to pass to higher things. Minor deities have ever tended to become Christian saints, and such may have been—indeed, probably was—the case with the Babylonians and the Assyrians.
Appendix. The Stele Inscribed With The Laws Of Ḫammurabi.
This monument was found at Susa, in the excavations undertaken by the French Government, by MM. de Morgan and Prof. V. Scheil. It is a column of diorite, measuring about 7 feet in height, tapering slightly from the bottom upwards. The circumference of the base is about 2 yards, and at the summit about 5 feet 5-½ inches. As, however, the stone is not square, it may be described as measuring, roughly, 22 inches broad at the base, and 16 inches just above the bas-relief at the top, where it is rounded somewhat irregularly.
The bas-relief, which is in perfect condition, measures about 2 feet 2 inches in height, and represents Ḫammurabi standing, facing to the right, towards the sun-god Šamaš, who sits on a throne of the usual recessed design. The god is bearded, clothed in a flounced robe, and has his hair looped up behind. His hat is pointed, and is adorned with four (eight) horns, rising at the side, and coming forward, where their points are turned up. His right shoulder is bare, and in his right hand he holds a staff and a ring, emblematic of authority and eternity, or his apparent course in the heavens. His right hand is held against his breast, and wavy lines, probably representing his rays, arise from his shoulders.