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Updated: September 11, 2025
At a later period, Nin-gishzida is entirely absorbed by Ninib, but the Adapa legend affords us a glimpse of the god still occupying an independent, though already inferior, position. The Babylonian calendar designates the fifth month as sacred to Gishzida, while the fourth month is named for Tammuz.
The calendar of the Jewish Church still marks the 17th day of Tammuz as a fast, and Houtsma has shown that the association of the day with the capture of Jerusalem by the Romans represents merely the attempt to give an ancient festival a worthier interpretation. The day was originally connected with the Tammuz cult.
For the historian Berosus, who records the festival and its date, probably used the Macedonian calendar, since he dedicated his history to Antiochus Soter; and in his day the Macedonian month Lous appears to have corresponded to the Babylonian month Tammuz. If this conjecture is right, the view that the mock king at the Sacaea was slain in the character of a god would be established.
The records of the cult go back to 700 B.C., but it may quite possibly be of much earlier date. Mr Langdon suggests that the worship of the divinity we know as Adonis, may, under another name, reach back to an antiquity equal with that we can now ascribe to the cult of Tammuz.
An idea at last came to his relief. "Thou Jew!" he said, "where hast thou twenty talents? Show me." Sanballat's provoking smile deepened. "There," he replied, offering Messala a paper. "Read, read!" arose all around. Again Messala read: "AT ANTIOCH, Tammuz 16th day. "The bearer, Sanballat of Rome, hath now to his order with me fifty talents, coin of Caesar.
Another form of this admonition, quoted from an ancient poem in reference to the Phoenician Tammuz, reads as follows: "Trust ye saints, your God restored, Trust ye in your risen Lord, For the pains which he endured, Your salvation hath procured."
Moreover, the explanation is countenanced by a considerable body of opinion amongst the ancients themselves, who again and again interpreted the dying and reviving god as the reaped and sprouting grain. The character of Tammuz or Adonis as a corn-spirit comes out plainly in an account of his festival given by an Arabic writer of the tenth century.
But as soon as the Tabernacle had been erected, they vanished. Not entirely, it is true, for even now these pernicious creatures may kill a person, especially within the period from the seventeenth day of Tammuz to the ninth day of Ab, when the demons exercise their power. The most dangerous one among them is Keteb, the sight of whom kill men as well as animals.
McWhorter thinks the circle inclosing the cross denotes the "world soul," and in a dissertation of about twenty pages he discourses upon "Baal," "Tammuz," "King Hiram of Tyre," the "ships of Tarshish," the "Eluli," and "Atlas," with plentiful arguments drawn from a multitude of authorities, and among them Sanchoniathon, Ezekiel, Plato, Dr.
The kernel of the story appears to be this: Osiris is the god of the earth, and his life is the life of the vegetation, dying and reviving with the course of the seasons, mourned by his wife Isis and succeeded by his son Horus, the sun-god. It is apparently a form of the common Tammuz or Adonis story of the Semites. This fact brings with it a suggestion which requires consideration.
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