unconsecrated foe entered my courts, placed his unwashed hands upon me, and caused me to tremble. Putting forth his hand he smote me with fear. He tore away my robe and clothed his wife therein: he stripped off my jewels and placed them upon his daughter. Like a quivering dove upon a beam I sat. Like a fleeing bird from my cranny swiftly I passed. From my temple like a bird they caused me to fly." Such is the plaint of Ishtar, who in this case appears to be quite helpless before the enemy. The myth which best illustrates her character is that which speaks of her journey to Aralu, the underworld. [Illustration: 1. Ishtar, the Mother-goddess.--2. Ishtar as the Goddess of War.--3. Ishtar, the Goddess of Love.--From _Religious Belief and Practice in Babylonia and Assyria_, by Professor Morris Jastrow. --By permission of Messrs G. P. Putnam's Sons.] The Descent of Ishtar into Hades The poem, which in its existing form consists of 137 lines in cuneiform characters, appears to be incomplete. We are not told therein what was the purpose of the goddess in journeying to the 'House of No-return,' but we gather from various legends and from the concluding portion of the poem itself that she went thither in search of her bridegroom Tammuz, the sun-god of Eridu. The importance of the myth of Ishtar and Tammuz lies partly in the fact that, travelling westwards to Greece by way of Ph[oe]nicia, it furnished a groundwork for classic myths of the Adonis-Attis type, which still provide mythologists with matter for endless speculation. The mythological significance of the poem and the persons it mentions will be dealt with later; the theories concerning the primitive status of Tammuz and Ishtar are numerous and distinct, more than one of them being sufficiently plausible to call for a careful scrutiny. Consideration of the myth may therefore be deferred till we have glanced at the Babylonian story itself and some of its principal variants and analogues. Tammuz and Ishtar