[Illustration:  PLATE 142]

It is a subject of curious speculation, whether this sacred tree does not stand connected with the Asherah of the Phoenicians, which was certainly not a “grove,” in the sense in which we commonly understand that word.  The Asherah which the Jews adopted from the idolatrous nations with whom they came in contact, was an artificial structure, originally of wood, but in the later times probably of metal, capable of being “set” in the temple at Jerusalem by one king, and “brought out” by another.  It was a structure for which “hangings” could be made, to cover and protect it, while at the same time it was so far like a tree that it could be properly said to be “cut down,” rather than “broken” or otherwise demolished.  The name itself seems to imply something which stood, straight up; and the conjecture is reasonable that its essential element was “the straight stem of a tree,” though whether the idea connected with the emblem was of the same nature with that which underlay the phallic rites of the Greeks is (to say the least) extremely uncertain.  We have no distinct evidence that the Assyrian sacred tree was a real tangible object:  it may have been, as Mr. Layard supposes, a mere type.  But it is perhaps on the whole more likely to have been an actual object; in which case we can not but suspect that it stood in the Assyrian system in much the same position as the Asherah in the Phoenician, being closely connected with the worship of the supreme god, and having certainly a symbolic character, though of what exact kind it may not be easy to determine.

An analogy has been suggested between this Assyrian emblem and the Scriptural “tree of life,” which is thought to be variously reflected in the multiform mythology of the East.  Are not such speculations somewhat over-fanciful There is perhaps, in the emblem itself, which combines the horns of the ram—­an animal noted for procreative power—­with the image of a fruit or flower-producing tree, ground for supposing that some allusion is intended to the prolific or generative energy in nature; but more than this can scarcely be said without venturing upon mere speculation.  The time perhaps ere long arrive when, by the interpretation of the mythological tablets of the Assyrians, their real notions on this and other kindred subjects may become known to us.  Till then, it is best to remain content with such facts as are ascertainable, without seeking to penetrate mysteries at which we can but guess, and where, even if we guess aright, we cannot know that we do so.

The gods worshipped in Assyria in the next degree to Asshur appear to have been, in the early times, Anu and Vul; in the later, Bel, Sin, Shamas, Vul, Nin or Ninip, and Nergal.  Gula, Ishtar, and Beltis were favorite goddesses.  Hoa, Nebo, and Merodach, though occasional objects of worship, more especially under the later empire, were in far less repute in Assyria than in Babylonia; and the two last-named may almost be said to have been introduced into the former country from the latter during the historical period.