Page:A History of Art in Chaldæa & Assyria Vol 1.djvu/79

TlIK ClIALD.KAN RELIGION. 59 the gods. But even in Chaldaea art was closely united with religion, and, in spite of the difficulty of the task, the historian of art must endeavour to pierce the shadows that obscure the question, and discover the bond of union between the two. Thanks to the more recently deciphered texts, we do know something of the religious rites and beliefs of the oldest nation that inhabited Mesopotamia and left its trace in history. Whether we call them Accads or Sumirs, or by both names at once, we know that to them the whole universe was peopled by a vast crowd of spirits, some dwelling in the depths of the earth, some in the sea, while others floated on the wind and lighted in the sky the fires of the day and night. 1 As, among men, some are good and some bad, so among these spirits some were beneficent and others the reverse, while a third class was helpful or mischievous according as it was propitiated by offerings or irritated by neglect. The great thing was to know how to command the services of the spirits when they were required. The employment of certain gestures, sounds, and articulate words had a mysterious but irresistible effect upon these invisible beings. How the effect was produced no one asked, but that it was produced no one doubted. The highest of the sciences was magic, for it held the threads by which the denizens of the invisible world were controlled ; the master of the earth was the sorcerer who could compel them to obey him by a nod, a form of words, or an incantation. We can form some idea of the practical results of such a system from what we know of the manners and social condition of those Turanian races in Asiatic Russia who profess what is called chamanism, and from the condition of most of the negro tribes and Polynesian islanders. Among all these people, who still remain in a mental condition from which the rest of Lhe species has long escaped, we find the highest places occupied by priest-magicians. Now and then popular fury makes them pay cruelly for the ill-success of their conjurations, but as a rule their persons and the illimitable power ascribed to them inspire nothing but abject fear. 1 On this subject the reader should consult M. Fr. LENOR.MANT'S La Magie chez les CJialdcens et les Origines Accadienncs, Paris : 1874, 8vo. The English translation, dated 1877, or, still better, the German version published at Jena in 1878 (Die Magie und Wahrsagekunst der Chaldceer, 8vo), will be found more useful than the French original. Both are, in fact, new editions, with fresh information.