Like the giant Alban, the eponymous ancestor of a people who invaded prehistoric Britain, Ea-bani appears to have represented in Babylonian folk legends a certain type of foreign settlers in the land. No doubt the city dwellers, who were impressed by the prowess of the hairy and powerful warriors, were also ready to acknowledge the greatness of their war gods, and to admit them into the pantheon. The fusion of beliefs which followed must have stimulated thought and been productive of speculative ideas. "Nowhere", remarks Professor Jastrow, "does a high form of culture arise without the commingling of diverse ethnic elements."

We must also take into account the influence exercised by leaders of thought like En-we-dur-an-ki, the famous high priest of Sippar, whose piety did much to increase the reputation of the cult of Shamesh, the sun god. The teachings and example of Buddha, for instance, revolutionized Brahmanic religion in India.

A mythology was an attempt to solve the riddle of the Universe, and to adjust the relations of mankind with the various forces represented by the deities. The priests systematized existing folk beliefs and established an official religion. To secure the prosperity of the State, it was considered necessary to render homage unto whom homage was due at various seasons and under various circumstances.

The religious attitude of a particular community, therefore, must have been largely dependent on its needs and experiences. The food supply was a first consideration. At Eridu, as we have seen, it was assured by devotion to Ea and obedience to his commands as an instructor. Elsewhere it might happen, however, that Ea's gifts were restricted or withheld by an obstructing force--the raging storm god, or the parching, pestilence-bringing deity of the sun. It was necessary, therefore, for the people to win the favour of the god or goddess who seemed most powerful, and was accordingly considered to be the greatest in a particular district.

A rain god presided over the destinies of one community, and a god of disease and death over another; a third exalted the war god, no doubt because raids were frequent and the city owed its strength and prosperity to its battles and conquests. The reputation won by a particular god throughout Babylonia would depend greatly on the achievements of his worshippers and the progress of the city civilization over which he presided. Bel-Enlil's fame as a war deity was probably due to the political supremacy of his city of Nippur; and there was probably good reason for attributing to the sun god a pronounced administrative and legal character; he may have controlled the destinies of exceedingly well organized communities in which law and order and authority were held in high esteem.

In accounting for the rise of distinctive and rival city deities, we should also consider the influence of divergent conceptions regarding the origin of life in mingled communities. Each foreign element in a community had its own intellectual life and immemorial tribal traditions, which reflected ancient habits of life and perpetuated the doctrines of eponymous ancestors. Among the agricultural classes, the folk religion which entered so intimately into their customs and labours must have remained essentially Babylonish in character. In cities, however, where official religions were formulated, foreign ideas were more apt to be imposed, especially when embraced by influential teachers. It is not surprising, therefore, to find that in Babylonia, as in Egypt, there were differences of opinion regarding the origin of life and the particular natural element which represented the vital principle.

One section of the people, who were represented by the worshippers of Ea, appear to have believed that the essence of life was contained in water. The god of Eridu was the source of the "water of life". He fertilized parched and sunburnt wastes through rivers and irrigating canals, and conferred upon man the sustaining "food of life". When life came to an end--

Offerings of water and food were made to the dead so that the ghosts might be nourished and prevented from troubling the living. Even the gods required water and food; they were immortal because they had drunk ambrosia and eaten from the plant of life. When the goddess Ishtar was in the Underworld, the land of the dead, the servant of Ea exclaimed--

The goddess of the dead commanded her servant to "sprinkle the lady Ishtar with the water of life and bid her depart". The sacred water might also be found at a confluence of rivers. Ea bade his son, Merodach, to "draw water from the mouth of two streams", and "on this water to put his pure spell".

The worship of rivers and wells which prevailed in many countries was connected with the belief that the principle of life was in moisture. In India, water was vitalized by the intoxicating juice of the Soma plant, which inspired priests to utter prophecies and filled their hearts with religious fervour. Drinking customs had originally a religious significance. It was believed in India that the sap of plants was influenced by the moon, the source of vitalizing moisture and the hiding-place of the mead of the gods. The Teutonic gods also drank this mead, and poets were inspired by it.

Similar beliefs obtained among various peoples. Moon and water worship were therefore closely associated; the blood of animals and the sap of plants were vitalized by the water of life and under control of the moon.

The body moisture of gods and demons had vitalizing properties. When the Indian creator, Prajápati, wept at the beginning, "that (the tears) which fell into the water became the air. That which he wiped away, upwards, became the sky. "[50] The ancient Egyptians believed that all men were born from the eyes of Horus except negroes, who came from other parts of his body. [51] The creative tears of Ra, the sun god, fell as shining rays upon the earth.

When this god grew old saliva dripped from his mouth, and Isis mixed the vitalizing moisture with dust, and thus made the serpent which bit and paralysed the great solar deity.

Other Egyptian deities, including Osiris and Isis, wept creative tears. Those which fell from the eyes of the evil gods produced poisonous plants and various baneful animals. Orion, the Greek giant, sprang from the body moisture of deities. The weeping ceremonies in connection with agricultural rites were no doubt believed to be of magical potency; they encouraged the god to weep creative tears.

Ea, the god of the deep, was also "lord of life" (Enti), "king of the river" (Lugal-ida), and god of creation (Nudimmud). His aid was invoked by means ot magical formulae. As the "great magician of the gods" he uttered charms himself, and was the patron of all magicians. One spell runs as follows:

Saliva, like tears, had creative and therefore curative qualities; it also expelled and injured demons and brought good luck. Spitting ceremonies are referred to in the religious literature of Ancient Egypt. When the Eye of Ra was blinded by Set, Thoth spat in it to restore vision. The sun god Tum, who was linked with Ra as Ra-Tum, spat on the ground, and his saliva became the gods Shu and Tefnut. In the Underworld the devil serpent Apep was spat upon to curse it, as was also its waxen image which the priests fashioned.[53]

Several African tribes spit to make compacts, declare friendship, and to curse.

Park, the explorer, refers in his Travels to his carriers spitting on a flat stone to ensure a good journey. Arabian holy men and descendants of Mohammed spit to cure diseases. Mohammed spat in the mouth of his grandson Hasen soon after birth. Theocritus, Sophocles, and Plutarch testify to the ancient Grecian customs of spitting to cure and to curse, and also to bless when children were named. Pliny has expressed belief in the efficacy of the fasting spittle for curing disease, and referred to the custom of spitting to avert witchcraft.

In England, Scotland, and Ireland spitting customs are not yet obsolete. North of England boys used to talk of "spitting their sauls" (souls). When the Newcastle colliers held their earliest strikes they made compacts by spitting on a stone. There are still "spitting stones" in the north of Scotland. When bargains are made in rural districts, hands are spat upon before they are shaken.

The first money taken each day by fishwives and other dealers is spat upon to ensure increased drawings. Brand, who refers to various spitting customs, quotes Scot's Discovery of Witchcraft regarding the saliva cure for king's evil, which is still, by the way, practised in the Hebrides. Like Pliny, Scot recommended ceremonial spitting as a charm against witchcraft. [54] In China spitting to expel demons is a common practice. We still call a hasty person a "spitfire", and a calumniator a "spit-poison".

The life principle in trees, &c., as we have seen, was believed to have been derived from the tears of deities. In India sap was called the "blood of trees", and references to "bleeding trees" are still widespread and common. "Among the ancients", wrote Professor Robertson Smith, "blood is generally conceived as the principle or vehicle of life, and so the account often given of sacred waters is that the blood of the deity flows in them. Thus as Milton writes:

The ruddy colour which the swollen river derived from the soil at a certain season was ascribed to the blood of the god, who received his death wound in Lebanon at that time of the year, and lay buried beside the sacred source."[55]

In Babylonia the river was regarded as the source of the life blood and the seat of the soul. No doubt this theory was based on the fact that the human liver contains about a sixth of the blood in the body, the largest proportion required by any single organ. Jeremiah makes "Mother Jerusalem" exclaim: "My liver is poured upon the earth for the destruction of the daughter of my people", meaning that her life is spent with grief.

Inspiration was derived by drinking blood as well as by drinking intoxicating liquors--the mead of the gods. Indian magicians who drink the blood of the goat sacrificed to the goddess Kali, are believed to be temporarily possessed by her spirit, and thus enabled to prophesy.[56] Malayan exorcists still expel demons while they suck the blood from a decapitated fowl.[57]

Similar customs were prevalent in Ancient Greece. A woman who drank the blood of a sacrificed lamb or bull uttered prophetic sayings.[58]

But while most Babylonians appear to have believed that the life principle was in blood, some were apparently of opinion that it was in breath--the air of life. A man died when he ceased to breathe; his spirit, therefore, it was argued, was identical with the atmosphere--the moving wind--and was accordingly derived from the atmospheric or wind god. When, in the Gilgamesh epic, the hero invokes the dead Ea-bani, the ghost rises up like a "breath of wind". A Babylonian charm runs:

The Hebrew "nephesh ruach" and "neshamah" (in Arabic "ruh" and "nefs") pass from meaning "breath" to "spirit". [60] In Egypt the god Khnumu was "Kneph" in his character as an atmospheric deity. The ascendancy of storm and wind gods in some Babylonian cities may have been due to the belief that they were the source of the "air of life". It is possible that this conception was popularized by the Semites. Inspiration was perhaps derived from these deities by burning incense, which, if we follow evidence obtained elsewhere, induced a prophetic trance.

The gods were also invoked by incense. In the Flood legend the Babylonian Noah burned incense. "The gods smelled a sweet savour and gathered like flies over the sacrificer. " In Egypt devotees who inhaled the breath of the Apis bull were enabled to prophesy.