Merodach's ideograph is the sun, and there is abundant evidence that he was first and last a solar god. The name, originally Amaruduk, probably signifies 'the young steer of day,' which seems to be a figure for the morning sun. He was also called Asari, which may be compared with Asar, the Egyptian name of Osiris. Other names given him are Sar-agagam, 'the glorious incantation,' and Meragaga, 'the glorious charm,' both of which refer to the circumstance that he obtained from Ea, his father, certain charms and incantations which restored the sick to health and exercised a beneficial influence upon mankind. Merodach was supposed to have a court of his own above the sky, where he was attended to by a host of ministering deities. Some superintended his food and drink supply, while others saw to it that water for his hands was always ready. He had also door-keepers and even attendant hounds, and it is thought that the satellites of Jupiter, the planet which represented him, may have been dimly visible to those among the Chaldean star-gazers who were gifted with good sight. These dogs were called Ukkumu, 'Seizer,' Akkulu, 'Eater,' Iksuda, 'Grasper,' and Iltehu, 'Holder.' It is not known whether these were supposed to assist him in shepherding his flock or in the chase, and their names seem appropriate either for sheep-dogs or hunting hounds. CHAPTER VII: THE PANTHEON OF ASSYRIA The Pantheon of Assyria, as befitted the religious system of a nation of soldiers, was more highly organized than that of the kindred people of Babylonia, the ranks and relationships of the gods who comprised it were more definitely fixed, it was considerably more compact than that of the southern kingdom, and its lesser luminaries were fewer. It has been assumed that the deities of the Assyrians were practically identical in every respect with those of the Babylonians, with the single exception of Asshur, who equated with Merodach. With all due respect to practical Assyriologists the student of Comparative Religion may perhaps be granted leave to take exception to such a statement. Ethnological differences (and these certainly existed between the peoples of the northern and southern culture-groups), climatic conditions, a different political environment--all these as well as other considerations, as important if less obvious, must have effected almost radical changes in the ideas of the gods as conceived by the Assyrians. Exactly what these changes were we shall probably never know. They are scarcely likely to be revealed by inscriptions or sacred writings which undoubtedly conserve for us little more than the purely ecclesiastical view-point, always anxious to embalm with scrupulous care the cherished theological beliefs of an older day. But little of the religious beliefs of a people can survive in priestly inscriptions and the labours of priestly copyists, nor is it safe or scientific to endorse the character of the faith of a race by