Babylonia in an early era; and there his name was written Adad, Addu, Adadi, Adada, Dadda, Dadi, etc. These variant forms of the name in Babylonian inscriptions would in themselves show that the deity was foreign.

Dagon, whose worship in Palestine is known from the Old Testament, was in previous years, as we have seen, also regarded by Assyriologists as Babylonian. His first appearance known to me in cuneiform is in a personal name in the inscription of Manishtusu (c. 2775 B. C.), which, it might be added, is full of Amorite names. Dungi about 2419 B. C. dedicated a temple to Dagan. Two rulers' names of the Amorite dynasty of Nisin contain the god's name. The Amorite king, Hammurabi, calls himself "the warrior of Dagan." This deity was not recognized as belonging to the pantheon of Babylonia.

In Canaan, the Philistines worshipped Dagan at Gaza (Judg. 16:23), and at Ashdod (I Sam. 5:1). There was also a temple of Dagan near Joppa (Josh. 10:41), at present called Beit Dejan. There is another, southeast of Nablus. Josephus mentions a fortress, Dagon, above Jericho (Ant. XII 8:1).

It is now recognized by scholars, through the discovery of a few tablets in Mesopotamia, that in the kingdom Khana, on the middle Euphrates, there was a great centre of Dagan worship; and most scholars, I think, are now willing to concede that this was probably the main centre of the worship; and also that he was an Amorite god.

In presenting the above facts I have had in mind letting the nonAssyriologist know what a change the discovery of a few tablets in the Amorite land has brought about; and at the same time to call attention to the fact that in Amurru we have these many geographical names connected with Dagan, while in Babylonia there are none; which fact is paralleled in what we know concerning other gods discussed in what follows.

Nebo, or Nabû, was worshipped at Borsippa near Babylon. The first mention of Nabû and his temple, known to me, is in the reign of Hammurabi, when that king informs us he cared for and built a throne for Nabû. In this Amorite period names compounded with Nabû appear, many of which can be proved to be Amorite. Nabû does not appear in the Akkadian Name Syllabary, but he does in the Amorite; which fact is very significant.23 In subsequent years Nabu was included in the Babylonian pantheon. In the late period, Babylonian nomenclature is again filled with Amorite names compounded with Nabû.

In Palestine and the surrounding territory, there was first of all Mount Nebo, where Moses died (Nu. 33:47). There was a city Nebo in Moab (Nu. 32:3), probably near the mountain, and one in Judah (Ezra 2:29). According to Jerome's Onomasticon, there was a Nebo six miles west of Heshbon, probably the present Neba on the Dead Sea.

Whether we will later find another centre of Nebo worship elsewhere in Amurru, as we did that of Dagan, remains to be seen; but knowing of these several geographical names in Palestine mentioned in the early period, and especially Mount Nebo; and also the fact that Nabû was worshipped only at one city in Babylonia, besides many other facts, referred to above, there can be no doubt as to Nabû being Amorite.

24

Ashirta, who also appears in a number of geographical names in Palestine, 25 I feel I have conclusively shown recently, was Amorite; and that the original seat of her cult, as mentioned above, was at Aleppo, where she ruled at the time of Tammuz and Gilgamesh, kings of Erech. Her name was written in Hebrew, Phoenician, Moabitish, Aramaic, South Arabic and Ethiopic, in every instance

"Chiera, Lists of Personal Names (UMBS XI 2), p. 152.

24 See also Empire of the Amorites p. 180 f.

25 See ibidem p. 172.

with an initial 'ayin. When her name first appears in cuneiform, it is written Ashdar, Eshdar, Ishdar; later usually Ishtar. It has always been difficult to understand how Assyriologists have been able to satisfy themselves as to the way the West Semitic forms of this name, which are always written with an initial 'ayin, could have arisen from the Babylonian Ashdar or Ishtar, in which, in not a single instance, was there even an attempt to reproduce the laryngeal.

I know of no effort on the part of Babylonists to show that Ana was worshipped in Palestine.26 The goddess Anoth, or Antu, however, is generally recognized as having been worshipped in that land.

Antu appears in an inscription, found at Seripul, of Anubanini, king of Lulubu, as the consort of Anu. While Anu of Erech was the father of the gods, and was always foremost in the triad, Anu, .Enlil and Ea, the goddess Antu does not occur in early Babylonian inscriptions as being worshipped in that city. This includes the Cassite and even subsequent periods. In the late texts, Antu, especially with the meaning "goddess," was introduced at Erech, and coupled with the name of Anu.

In Palestine, Bêth-Anôth, probably the present Beit 'Ainûn, is a city mentioned in Joshua (15:59). Seti I, and Rameses II, refer to Bêth-Anôth. Sheshonk captured a city by that name in Judah. Jeremiah grew up at Anathôth, at present called 'Anâtâ, near Jerusalem.

The worship of the Amorite Anôth was carried comparatively early to Egypt. At Thebes there was a priesthood of the goddess in the time of Thothmes III (1479-1447 B. C.). Rameses II gave his daughter a name which meant "daughter of Anôth."

26 The name is probably found in Bêth 'An' (Bethany), and in the personal name 'Aner, written An-ram in the Septuagint. The deity is Amorite, see Empire of the Amorites p. 169.

It is not impossible that 'Ana on the Euphrates, in Amurru, was the chief centre of this worship, for close by is 'Anatho, which apparently was a twin city of 'Ana.27 Since the worship of Anoth was not recognized in Babylonia prior to the late period, certainly the origin of the deity is not to be found in that land. Here, it seems to me, is another very obvious and vital point for the Babylonist to explain.

Another deity worshipped in Palestine, who has generally been regarded as Babylonian, is the one whose name was written ideographically "Nin-IB; for Bît Nin-IB is mentioned in the Amarna tablets as being near Jerusalem.

There are one or two occurrences of 'Nin-IB in the Babylonian inscriptions known to me in the Akkad period. But in the nomenclature of the Nisin dynasty (2357-2154 B. C.), when Amorites flooded the country, many names are found compounded with that of the deity, including a king's name. Thereafter, at Nippur, this deity became very prominent.

Recent discoveries in Babylonia, as already mentioned, have shown that the ideogram "Nin-IB is to be read En-Urta, “Lord Urta," and that the deity, who had originally been feminine, had become masculinized in Babylonia.

Elsewhere I have shown that the name of the great Amorite god, Uru, is to be found in the name Jerusalem, which in ancient times was written Uru-salim and Ur-salimmu in cuneiform. In view of this fact it would seem highly probably that the Amorite city had originally been dedicated to the worship of Uru. And it also seems reasonable that the shrine Bit "Nin-IB, or Bêth Urta, "shrine of Urta," which was close by the city, was dedicated to the consort of Uru. In view of these facts, and many others presented elsewhere,28 there can be little doubt that this deity is Amorite.

27 See ibidem 116 f.

"See The Empire of the Amorites.

Such a deity as "Moloch," whose name was carried to Babylonia, where it was written Malik, as well as the gods Attar, Adon, Gir, etc., need not be discussed here, since they are now generally regarded as Amorite or West Semitic. This concludes the list of deities who have been identified with the West, as far as I know, that have been, or could be cited as Babylonian. In short, not a single one of these deities is Babylonian.

Before leaving this subject let us inquire of the Babylonists why such leading gods of Babylonia, as Enlil, "the lord of lands" in the early period, and Marduk, the Bêl of Babylon, who usurped Enlil's position, and from the time of Abraham was the chief deity of the land-why, if their contentions have anything in them, are these gods not named as having also been worshipped in Canaan?

It was perfectly clear in the case of Egypt, why the religion of that land made no impression upon Syria. The same is true of Babylonia. People from that rich alluvial deposit did not migrate. In short, while we know that the Philistine, the Hittite, Girgashite, and other peoples, had representatives in Palestine, there is not a word in the Old Testament, or in any other inscription, to show that the "Babylonite" lived there, except those whom Sargon brought to Samaria.

It seems to me that this brief review of the facts bearing on the question before us, leads to the conclusion that Babylonians did not migrate from the alluvial plain to Canaan; from which it follows that the Babylonian religion was not carried to that land.

Although pan-Babylonism, as already stated, is such an extreme position that it has practically exploded itself, there is, however, a phase of it that should at least be briefly mentioned in this connection. The late Professor Winckler of Berlin, who founded what is generally called the "Astral-mythological School," attempted to reconstruct the astrological system of the Babylonians. By his work he has contributed considerably toward a better understand