The Ancient Mythology: Egyptian, Assyrian, Babylonian, Greek and Roman Myths. Lewis Spence

      Tiglath-Pileser I directed by Ninib

      Dagan

      Dagan the fish-god, who, we saw, was the same as Oannes or Ea, strangely enough rose to high rank in Assyria. Some authorities consider him of Philistian or Aramæan origin, and do not compare him with Ea, who rose from the waters of the Persian Gulf to enlighten his people, and it is evident that the Mesopotamian-Palestinian region contained several versions of the origin of this god, ascribing it to various places. In the Assyrian pantheon he is associated with Anu, who rules the heavens, Dagan supervising the earth. It is strange to observe a deity, whose sphere must originally have been the sea, presiding over the terrestrial plane, and this transference it was which cost Dagan his popularity in Assyria, for later he became identified with Bel and disappeared almost entirely from the Assyrian pantheon.

      Anu

      Anu in Assyria did not differ materially from Anu in Babylon, but he suffered, as did other southern deities, from the all-pervading worship of Asshur. He had a temple in Asshur's own city, which was rebuilt by Tiglath-pileser I 641 years after its original foundation. He was regarded in Assyria as lord of the Igigi and Anunnaki, or spirits of heaven and earth, probably the old animistic spirits, and to this circumstance, as well as to the fact that he belonged to the old triad along with Bel and Ea, he probably owed the prolongation of his cult. As an elemental and fundamental god opposition could not possibly displace him, and as ruler of the spirits of air and earth he would have a very strong hold upon the popular imagination. Gods who possess such powers often exist in folk-memory long after the other members of the pantheon which contained them are totally forgotten, and one would scarcely be surprised to find Anu lingering in the shadows of post-Assyrian folk-lore, if any record of such lore could be discovered. Anu was frequently associated with Ramman, but more usually with Bel and Eausas in Babylonia.

      Ramman

      Ramman enjoyed much greater popularity in Assyria than in Babylonia, for there he exercised the functions of a second Asshur, and was regarded as destruction personified. Says an old Assyrian hymn concerning Ramman:

      The mighty mountain, thou hast overwhelmed it.

       At his anger, at his strength,

       At his roaring, at his thundering,

       The gods of heaven ascend to the sky,

       The gods of the earth ascend to the earth,

       Into the horizon of heaven they enter,

       Into the zenith of heaven they make their way.

      What a picture have we here in these few simple lines of a pantheon in dread and terror of the wrath and violence of one of its number. We can almost behold the divine fugitives crowding in flight, some into the upper regions of air to outsoar the anger of the destroyer, others seeking the recesses of the earth to hide themselves from the fierceness of his countenance, the roar of his thunderbolts, and the arrows of his lightning. Simple, almost bald, as the lines are they possess marvellous pictorial quality, bringing before us as they do the rout of a whole heaven in a few simple words.

      The weapons of Ramman are lightning, deluge, hunger, and death, and woe to the nation upon whom he visits his wrath, for upon it he visits flood and famine. Thus his attributes as a storm-god are brought into play when he figures as a war deity, for just as a weather-god of the lightning wields it as a spear or dart in the fight, so Ramman as storm-god brings to bear the horrors of tempest upon the devoted head of the enemy.

      So highly did the Assyrian kings value the assistance of Ramman that they sacrificed to him during the stress and bustle of a campaign in the field. They liken an attack of their troops to his onslaught, and if they wish to depict the stamping out of an adversary, his 'eating up,' as Chaka's Zulus were wont to term the process, they declare that their men swept over the enemy as Ramman might have done. Assur-nazir-pal alludes to Ramman as 'the mightiest of the gods,' but as in reality that phrase was employed in connexion with all the principal deities at one time or another by kings or priests who favoured them, there is no reason to suppose that anything more is intended than that Ramman occupied a place of importance in the Assyrian pantheon.

      The worship of Ramman in later times came very much into prominence. It was only in the days of Khammurabi that he came into his kingdom, as it were, and even then his worship was not very firmly established in Babylonia. With the rise of the Kassite dynasty, however, we find him coming more into favour, and his name bestowed upon Babylonian kings. He seems to have formed a triad with Sin and Shamash, and in the Hymn of Khammurabi we find him appealed to along with Shamash as 'Divine Lords of Justice.' Nebuchadrezzar I appears to have held him in high esteem, although he was unfriendly to the dynasty which first brought him into prominence, and this monarch couples him with Ishtar as the divinity who has chiefly assisted him in all his great undertakings. Indeed, Nebuchadrezzar evinced much partiality for Ramman, perhaps feeling that he must placate the especial god of those he had cast from power. He speaks of him as the 'lord of the waters beneath the earth,' and of the rains from heaven.

      The place of Ramman's origin seems obscure. We have already dealt with his manifestations in more primitive days, but opinions appear to differ regarding the original seat of his worship, some authorities holding that it was Muru in Southern Babylonia, others that it is necessary to turn to Assyria for traces of his first worship. His cult is found in Damascus and extended as far south as the Plain of Jezreel. As Milton says:

      "... Rimmon, whose delightful seat

       Was fair Damascus, on the fertile banks

       Of Abbana and Pharphar, lucid streams.

       He also 'gainst the house of God was bold

       A leper once he lost, and gained a king,

       Ahaz his sottish conqu'ror, whom he drew

       God's altar to disparage and displace

       For one of Syrian mode, whereon to burn

       His odious offerings, and adore the gods

       Whom he had vanquish'd."

      This later theory would make him of Aramaic origin, but his cult appears to have been of very considerable antiquity in Assyria, and it might have been indigenous there. Moreover, the earliest mention of his worship is in the city of Asshur. As has been indicated, he was probably a storm-god or a thunder-and-lightning god, but he was also associated with the sun-god Shamash. But whatever he may have been in Babylonia, in Assyria he was certainly the thunder-deity first and foremost.

      A Babylonian text of some antiquity contains a really fine hymn to Ramman, which might be paraphrased as follows, omitting redundancies:—

      "O lord Ramman, thy name is the great and glorious Bull, child of heaven, lord of Karkar, lord of plenty, companion of the lord Ea. He that rideth the great lion is thy name. Thy name doth charm the land, and covers it like a garment. Thy thunder shakes even the great mountain, En-lil, and when thou dost rumble the mother Nin-lil trembles. Said the lord En-lil, addressing his son Ramman: 'O son, spirit of wisdom, with all-seeing eyes and high vision, full of knowledge as the Pleiades, may thy sonorous voice give forth its utterance. Go forth, go up, who can strive with thee? The father is with thee against the cunning foe. Thou art cunning in wielding the hail-stones great and small. Oh, with thy right hand destroy the enemy and root him up!' Ramman hearkened to the words of his father and took his way from the dwelling, the youthful lion, the spirit of counsel."

      In later times in Babylonia Ramman seems to have typified the rain of heaven in its beneficent as well as its fertilizing aspect. Not only did he irrigate the fields and fill the wells with water, but he was also accountable for the dreadful tempests