(2) New TESTAMENT. —Novi Testamenti Con- cordantie Grece... (Basle, 1546); Bruder, Con- cordance (2nd ed., Leipzig, 1853); Moulton and Geden, Concordance to the Greek Testament, accord- ing to the Texts of Westcott and Hort, Tischen- dorf and the English Revisers (Edinburgh, 1897).
iii. LATIN.—The Concordance of Hugo de Sancto Caro (1244; revised 1290); Concordantie maiores biblie tam dictiona declinabilia quam indeclina- bilium [by Sebastian Brant] (Basle, 1496); Dutri- pon, Concordantie Bibliorum Sacrorum Vulgate Editionis (Paris, 1838); Cooraert, Concordantic librorum Veteris et Novi Testamenti. . . juata Vul- gatam Editionem (Bruges, 1892).
iv. ENGLISH.—A Concordance, that is to say, a work wherein by the order of the letters of the A. B.C. ye maie redely finde any word contergned in the whole Bible. . . [by J. Marbeck] [London] 1550 ; Cruden, A Complete Concordance to the Holy Scrip- tures (1st ed.), London, 1738. Upon this almost all later Concordances have been more or less based; T. Taylor, A New Concordance to the Holy Scriptures (1st ed., York, 1782) ; Eadie, A New and Complete Concordance to the Holy Scriptures, on the basis of Cruden’s (Ist ed., Glasgow, 1840) ; R. Young, Analytical Concordance to the Bible ... containing every word in alphabetical order, arranged under its Hebrew or Greek original (Edinburgh, 1879 [-84]); Strong, The Hahaustive Concordance of the Bible, together with a compara- tive Concordance of the AV and RV (Hodder & Stoughton: London, 1894). In the Comprehensive Concordance to the Holy Scriptures (London, 1895) is to be found a ‘Bibliography of Concordances,’ by Dr. M. C. Hazard.
A Concordance to the NT in English was pub- lished by T. Gybson [London] in 1535, A Com- plete Concordance to the Revised Version of the NT ... by J. A. Thoms, was issued by the 8.P.C.K. (London) in 1884.
For a fuller account of Hebrew Concordances, see art. ‘Concordance’ in the Jewish Encyclopedia, to which the present writer is indebted for certain statements in this article. For further details con- cerning Greek Concordances, see Expositor, 5th series, vol. iii. (1896) p. 72; and for an account of Cruden and his labours, see the article ‘Cruden’ in the Dictionary of National Biography.
Henry A. REDPATH.
RELIGION OF BABYLONIA AND ASSYRIA.—
Introduction, p. 5324, i. Tue Sources. Indirect testimony of ancient writers now superseded by that of the monuments, p. 532b. ii, EAnty Hisrory oF BABYLONIA AND ASSYRIA. 1. A plurality of rival city-States in early times, p. 533. 2. Union of northern and southern Babylonia by Ham- murabi into one empire, with Babylon as centre, )» 6344, 3. Kassite and other dynasties, p, 534),
532 RELIGION OF BABYLONIA
ee ee ee eee 4, Rise of Assyria, p. 534», 5. Marduk the patron deity of Babylon and head of the Babylonian pantheon, p. 534, 6. Similar position of Ashur in the Assyrian pantheon, p. 5354,
iii, RELATION or HH CULTURE AND RELIGION oF AssyRIA TO
; THOSE OF BABYLONIA. Assurbanipal’s library, 535%,
iv. ORIGIN oe BABYLONIAN CuuruRE. The Sumerian question,
p. 535b, v. THE BABYLONO-ASSYRIAN PANTUEON. Introduction, p. 536, A. THE CHIEF DEITIES. . Anu, Bel, and Ea, p. 538%, . Ishtar, p. 540», . Sin, p. 541», . Shamash, Ninib, Nergal, p. 542», Adad, p, 544». . Marduk, p. 545, . Nebo, p. 545», . Girru-Nusku, p. 546a, 9. Ashur, p. 546, B. MINOR DEITIES. Lugal-banda, Nin-sun, Nin-mar, Nidaba, Ka-di, Bau, Dumu-zi, Shid, Nin-agid-khadu, Nin-dara, Ishum, Gal-alim, Dun-shagga, Dumu-zi-zuab, p. 547» ff, C. COMBINED INVOCATION OF DEITIES. 1. Inscriptions on boundary stones, p. 549a, 2. The alleged Babylonian ‘monotheism,’ p. 5504, vi. THE RELIGIOUS LITERATURE OF BABYLONIA. 1. Early origin of the Religious Literature, p. 550». 2. mea played in Babylonian religion by demons,
p. 5512,
- Incantation rituals, p. 551»,
p. 552b,
. Omens and oracles, p. 5562.
. Prayers and hymns, p. 563,
. Penitential Psalms, p. 566%,
- The Babylonian Cosmology, p. 5672.
. Life after death: story of (i.) Adapa, p. 5734, (ii.)
Nergal and Eresh-kigal, p..574», ii.) Ishtar’s descent
to the under world, p. 575+,
vii. TEMPLES AND Cut, p. 5778.
Summary and General Estimate, p. 581b, Literature, p. 583,
At the outset of an account of the religion of Babylonia and Assyria one is impressed by the circumstance that, with the single exception of the religion of the ancient Hebrews, there is no one of the religions of antiquity known to us that enables us to trace more satisfactorily the growth of re- ligious ideas among a people, from a crude poly- theism based on nature worship and accompanied by primitive rites, to a striking approach towards a monotheistic conception of the Universe, with a highly complicated priestly organization, and an elaborated theological system. There is also no other ancient religion—not even that of Egypt— which may lay claim to having exercised go large a measure of influence over surrounding nations, shaping as it. did the myths and legends of the Hebrews, Pheenicians, and Greeks alike, showing its traces also in the religion of Egypt, and con- tributing in various ways to the systems of religious thought produced in the ancient East and West. Hardly less remarkable is the an- tiquity of the religion of Babylonia and Assyria, which became an unportant factor in the religious history of mankind as early at least as the third millennium B.¢., and practically finished its réle before Hebrew monotheism asserted itself,
These considerations fully justify the efforts put forth by the past two generations of scholars and continued by the present generation in the task of recovering for science the long-lost and forgotten sources for the study of this religion. And while We are not yet in a position to follow in detail the history of the movement, in connexion with the general culture that took its rise in the Euphrates Valley and subsequently spread northwards to the district more properly known as Assyria, more than enough material is forthcoming to furnish the basis for a satisfactory account of the pan- theon, of the doctrines and rites, and of the literary productions that are an outcome of the spirit per- vading the religion itself. More than this, we can with measurable certainty distinguish )e-