burned as a symbolical homage to a god. No references have as yet
been found pointing to any special sanctity that was attached to the
blood; but it is eminently likely that the blood was regarded at all
times as the special property of the gods, and was poured on the altar.
The two kinds of sacrifice--animals and vegetable products--date from
the earliest period of the Babylonian religion of which we have any
knowledge. In a long list of offerings, Gudea[1471] includes oxen,
sheep, goats, lambs, fish, birds (as eagles, cranes,[1472] etc.), and
also such products as dates, milk, and greens. From other sources we may
add gazelles, date wine, butter, cream, honey, garlic, corn, herbs, oil,
spices, and incense. Stress is laid upon the quality of the
sacrifice.[1473] The animals must be without blemish, and if well
nurtured, they would be all the more pleasing in the sight of the gods.
The omission of dogs and swine is not accidental. Under that double
aspect of sanctity which we find among the Babylonians as among so many
nations, certain animals were too sacred to be offered, and, on the
other hand, they were regarded as unclean.[1474] In treating of the omen
texts we already had occasion to speak of the peculiar ideas attached to
the dog by the Babylonians,[1475] and there is sufficient evidence to
show that the boar likewise was viewed as a sacred animal, at least in
certain parts of Babylonia.[1476] No certain traces of human sacrifices
have been found, either in Babylonian literature or in artistic
representations.[1477] If the rite was ever practised among the
Babylonians or Assyrians it must have been at a very early
period--earlier than any of which we as yet have any knowledge. On the
other hand, a trace of some primitive form of tree worship may be
recognized in the representation, so frequent on seal cylinders and
monuments, of curious figures, in part human, in part animal, standing
in front of the palm tree.[1478] The symbol belongs to Assyria as well
as to Babylonia. In some of the designs the figures--human heads and
bodies but furnished with large wings--appear to be in the act of
artificially fertilizing the palm tree by scattering the male blossom
over the female palm. This plausible interpretation first suggested by
E. B. Tylor[1479] carries with it the conclusion that the importance of
palm culture in the Euphrates Valley not only gave the palm the
character of a sacred tree, but lent to the symbol a wid