the terror-struck hymn to the seven evil spirits who are described thus:-- "Seven (are) they, seven (are) they. Male they (are) not, female they (are) not; Moreover the deep is their pathway. Wife they have not, child is not born to them. Law (and) order they know not, Prayer and supplication hear they not. Wicked (are) they, wicked (are) they."[45] [44] Meyer, p. 117. [45] Sayce, _Babylonian Literature_, p. 36. Both poems here referred to are pre-Assyrian, being found as translations in the library of Assurbanipal. But Assyrian religion made no progress; it seems to have remained always dependent on Babylonian, even in details. There is here an accent of genuine terror, which involved not love, but hatred. Even in what Sayce calls a "Penitential Psalm," and which he compares to the Biblical Psalms, there is nothing of the gratitude to God as a deliverer from sin which in Israel was the chief factor in producing the response to Yahweh's demand for the love of man. Morally, it contains nothing higher than is contained in the hymn of the spirits. The transgressions which are so pathetically lamented, and from the punishment of which deliverance is so earnestly sought, are purely ceremonial and involuntary. The author of the prayer conceives that he has to do with a god whose wrath is a capricious thing, coming upon men they know not why. So conceived God cannot be loved. It is entirely in accord with this that in the great flood epic no reason is given for the destruction of mankind save the caprice of Bel.[46] The few expressions quoted by Sayce from a hymn to the sun-god--such as this, "Merciful God, that liftest up the fallen, that supportest the weak.... Like a wife, thou submittest thyself, cheerful and kindly.... Men far and wide bow before thee and rejoice"--cannot avail to subvert a conclusion so firmly fixed. These are simply the ordinary expressions which the mere physical pleasure of the sunlight brings to the lips of sun-worshippers of all ages and of all climes. At best they could only be taken as germs out of which a loving relation between God and man might have been developed. But though they were ancient they never were developed. At the end as at the beginning the Assyrio-Babylonian religion moves on so low a level, even in its more innocent aspects, that a development like that in Deuteronomy is absolutely impossible. In its worse aspects Assyrian religion was unspeakable. The worship of Ishtar at Nineveh outdid everything known in the ancient world for lust and cruelty. [46] Meyer, p. 178. Cf. however Sayce, _The Higher Criticism and the Monuments_, p. 114. Sayce maintains that the Assyrian epic attributes the flood to the moral guilt of men. But that is by no means proved, for it is more than doubtful whether sin to the Assyrian was not always mainly a ceremonial matter.