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If the tempting etymology of our own word 'god, which connects it with 'good, be correct, 'god' would be almost the perfect equivalent of Ashur. It is not necessary to conclude, as Tiele does, that Ashur, as the 'good one, is an ethical abstraction, but certainly a designation of a god as 'a good one' sounds more like a descriptive epithet than like a name.
At a time like this, when new light is being poured every year on every part of our subject, no statement of it can be more than tentative and partial. The student will be directed at each step to sources of fuller information. Outlines of the History of Religion to the Spread of the Universal Religions. By Dr. C. P. Tiele. Translation. In Trübner's Oriental Series.
There are those who deny this polyonomy, as Max Müller has called it, and who maintain that the names in the earliest Veda represented distinct deities; but, by similar reasoning, Professor Tiele and others insist that three different Hebrew Gods, according to their respective names, were worshipped in successive periods of the Jewish history.
We have the well-known History of Religion of M. Chantepie de la Saussaye, now in its third edition, and the Comparative History of the Religions of Antiquity of M. Tiele. A history of religion may be either of two things.
Sub Nusku, chapter xiii. Tiele, Geschichte d. Religion i. Alterthum, i. 171 and 188, is of the opinion that Nabu is a late deity whose worship dates from a period considerably subsequent to Hammurabi. This conclusion from the non-occurrence of the god in early inscriptions is not justified.
Heaven lay flat on Earth, all was dark, somebody kicked Heaven up, the already existing light came in. Here is no creation de la lumiere. I ask Professor Tiele, 'Do you, sir, create light when you open your window- shutters in the morning? No, you let light in! The Maori tale is also 'un mythe primitif de l'aurore, a primitive dawn myth. Dawn, again! Here I lose Professor Tiele.
Must his followers be told again and again that they ought to begin with a critical examination of the evidence put before them by casual travellers, and that mythology is as little made up of one and the same material as the crust of the earth of granite only? Reply Professor Tiele wrote in 1885.
His mot d'ordre, as Professor Tiele says, is 'a disease of language. This theory implies universal human degradation. A Maori myth is very like a Greek myth. If the Greek myth arose from a disease of Greek, how did the wholly different Maori speech, and a score of others, come to have precisely the same malady? Mr.
With equal right prayer and all moral conduct might here be included; Tiele thinks of "sacrifice" as embracing the whole religious life. These have all maintained themselves, in one form or another, up to the present day. The old ritual slaughter of an animal and the presentation of vegetables and other things have, indeed, vanished.
Aos and Dauke. Rawlinson, iv. 25. See p. 79. See Jensen, Keils Bibl.. 3, 1, p. 108, note 5. Tiele, Gesch. p. 126, apparently identifies Innanna of Hallabi with Tashmit, but, so far as I can see, without sufficient reason. Here written En-lil, as the Bel of Nippur. See Jensen, Kosmologie, pp. 449-456.
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