The State Religion.--The Babylonian and Assyrian religion of which we hear in the Bible (_cf._ Isa. xl.-lxvi.) is the splendid worship of mighty empires; it has forgotten its humble beginnings, and under the guidance of large priestly and learned corporations has grown much in depth and purity. Of its outward magnificence the monuments furnish ample proof. The temple of Bel-Merodach at Babylon was a wonder of the world. Being the god of the prevailing city of the empire, Merodach was the greatest of all the gods, and was reverenced and extolled as befitted the friend and patron of the greatest of monarchs. His son Nebo was a prophet and a god of wisdom. What Merodach was to Babylon, Assur was to Assyria; in fact, he was the only god peculiar to Assyria. The rule that as religion grows in outward splendour it also gains in inward strength and spirituality is strikingly exemplified in the case before us. The gods have come to be moral powers, who really care for men, not only for the king, their earthly representative, but for their worshippers in general. Merodach is praised for his mercy; he not only accompanies the king in his wars, of which the inscriptions give us so many a wearisome catalogue, but he heals the sick, he brings relief to him who is mourning for his transgressions, and he brings life out of death and receives the soul committed to his mercy to a blessed dwelling above. Perhaps we pass here somewhat beyond the early period of the religion and touch on its ultimate phase. The penitential hymns of the later literature form a strong contrast to the magical incantations, which fill so much space in the Babylonian sacred literature. The confessions they contain are not very spiritual; the supplicant bewails his sufferings rather than his sins. Indeed, he rather infers from his sufferings that he has sinned, trodden, it may be, where he ought not to have trodden, or eaten what he should not have eaten, than confesses that he deserved to suffer for sins of which he is aware. What is implored is outward redress or ease, not inward peace. The removal of outward ills is taken as forgiveness. There can be no comparison between these hymns and those of the Bible. But what they do show is the rise in Babylonia of a religion for the individual. The gods are sought not only officially by the state or for state ends, but by the individual. They are believed to have regard to individual sufferings; and the friends of a dying person believe that the gods care for and will receive his soul.