There are other aspects of the divine character interesting to compare in the religious theory of East and West. Despite the apparent grimness of the Babylonian-Assyrian theology, no divine trait is more movingly insisted on in the liturgies than the mercifulness {159} of the deity: Nebo is “the merciful, the gracious”;[159.1] Ishtar is “the mighty lady of the world, queen of humanity, merciful one, whose favour is propitious, who hath received my prayer”;[159.2] Sarpanitum is addressed as “the intercessor, the protectress of the captive”;[159.3] Shamash as “the merciful god, who liftest up those that are bowed down and protectest the weak”;[159.4] Sin as “the compassionate, gracious Father”; and “Gamlat the merciful” is mentioned as a descriptive general epithet of an unknown Assyrian deity.[159.5] These phrases may attest in the end a genuine and fervent faith; but originally they were probably inspired by the word-magic of penitence, the sinner believing that he can make the deity merciful by repeatedly calling him so. At any rate, Babylonian religion catches thus the glow of a high ethical ideal; and as the deities were invoked and regarded as by nature merciful, so the private man was required at certain times to show mercy, as the confessional formula proves. The same idea, though a less fervent and ecstatic expression is given to it, is found in the oldest record of Greek religion: “Even the gods are moved to pity… them men turn aside from wrath by sacrifice, libation, and gentle prayers, when a man hath sinned and trespassed against them. For prayers are the daughters of great God,… and if a man do them honour when they come anigh him, to him they bring great blessings, and hear him when he prayeth.” This Homeric utterance {160} in the great speech of Phoenix[160.1] is the voice of a high and civilised religion; and the idea inspires the ancient cults of Zeus μειλίχιος and ἱκέσιος.