towards monotheism in the religion of Babylonia and Assyria
has been referred to. We must remember that it was only a tendency. No
decided steps in this direction were ever taken. Both in the south and
in the north, this tendency is but the expression of the preeminent rank
accorded to Marduk and Ashur, respectively. The independent existence of
two heads in the combined pantheon was sufficient to prevent the
infusion of an ethical spirit into this monotheistic tendency; and
unless a monotheistic conception of the universe is interpreted in an
ethical sense, monotheism (or monolatry) has no great superiority,
either religiously or philosophically, over polytheism.

From the standpoint of religious doctrine, accordingly, the religion of
Babylonia and Assyria does not occupy a unique position. In this
respect, the Egyptian religion reaches a higher level. For all that, the
influence exerted by the religion that developed in the Euphrates Valley
was profound and lasting. We have had occasion in various chapters of
this work to point out the close analogies existing between the
thoughts, tradition, and practices of the Hebrews and the
Babylonians.[1608] A proper study of the Hebrew religion is closely
bound up with an investigation of the religious antiquities of
Babylonia; and as our knowledge of these antiquities increases, it will
be found that not only are Hebrews and Babylonians equipped with many
common possessions when starting out upon their intellectual careers,
but that, at different times and in diverse ways, the stimulus to
religious advance came to the Hebrews from the ancient centers of
thought and worship in the Euphrates Valley. This influence was
particularly strong during the period of Jewish history known as
Babylonian exile. The finishing touches to the structure of
Judaism--given on Babylonian soil[1609]--reveal the Babylonian
trademark. Ezekiel, in many respects the most characteristic Jewish
figure of the exile, is steeped in Babylonian theology and mysticism;
and the profound influence of Ezekiel is recognized by modern
scholarship in the religious spirit that characterizes the Jews upon the
reorganization of their commonwealth.

It would be a mistake, however, to suppose that what Babylonia gave to
others was always the best she had to offer. Degrading tendencies, too,
found an entrance into post-exilic Judaism through Babylonian influence.
Close contact of Jews with Babylonians served to make the