needs of the people are entrusted,
removes the living from that immediate contact with the gods which we
note in the traditions of every people regarding the beginnings of
mankind. The priests have no power over the dead. The dead require no
'mediator.' Hence, those who dwell in Aralu return to the early state of
mankind when gods and mankind 'walked together.'

Another name that is of frequent occurrence in religious texts is
Kigallu, which describes the nether world as a district of great extent,
situated within the earth.[1142] The chief goddess of the nether world
is commonly known as the 'queen of Kigallu.' Furthermore, Irkalla, which
was interpreted by the Babylonian theologians as 'great city' (or
'district'), is used both as a designation for the dwelling-place of the
dead and for the consort of the queen of Aralu.[1143]

Beside the names for the nether world above discussed, a large number of
epithets and metaphors are found in the religious texts. The place to
which the dead go is called the 'dark dwelling,' 'the land from which
there is no return,' 'house of death,' 'the great city,' 'the deep
land,' and, since Nergal, the ruler of the lower world, was the patron
of the city Cuthah[1144] (or Kutu), the name Cuthah was also used as a
designation for Aralu. Lastly, it is interesting to note that in
poetical usage the words for 'grave'[1145] were also employed to
describe the nether world. The question raised by this metaphor as to
the relationship between the grave and the lower world can best be
discussed when we come to consider the funeral rites.[1146]

The Condition of the Dead and the Impossibility of an Escape from Aralu.

Among the remains of Babylonian literature there is a remarkable
production, which furnishes us with an admirable view of the fate in
store for those who have left this world.[1147] The composition is based
upon a nature-myth, symbolizing the change of seasons. Ishtar, the great
mother goddess, the goddess of fertility who produces vegetation, is, as
we saw in the Gilgamesh epic,[1148] also the one who brings about the
decline of vegetation. The change in nature that takes place after the
summer solstice is passed and the crops have ripened was variously
interpreted. According to one, and, as it would seem, the favorite,
tradition, the goddess is represented as herself destroying the solar
deity, Tammuz, whom she had chosen as a consort. Repentant and weeping,
Ishtar passes to the