354 A HISTORY OF ART ix CIIALD.I-A AND ASSYRIA. monument as their explanation would lead us too far, and, with all the care we could give them, we should still have to leave some unexplained. We shall be satisfied with pointing out those features of the composition whose meaning seems to be clear. In the first place the division of the held into four zones should be noticed ; it coincides with what We know of the Assyrian mode of dividing the universe among the powers of heaven, the demons, mankind, and the dead. The chief incident of the third zone shows us that, like the Egyptians, the Assyrians wished to assure themselves of the protection of some benevolent deity after death. In the Nile valley that protector was Osiris, in Mesopotamia Anou, Oannes, or Dagon, the fish-god to whom man owed the advantages of civilization in this world and his safety in the next. The kingdom of shadows, into which he had to descend after death, was peopled with monstrous shapes, to give some idea of which sculptors had gone far afield among the wild beasts of the earth, and had brought together attributes and weapons that nature never combines in a single animal, such as the claws of the scorpion, the wings and talons of the eagle, the coils of the serpent, the mane and muzzle of the great carnivora. The conception which governs all this is similar to that of which we see the expression in those Theban tombs where the dead man prosecutes his voyage . along the streams of Ament, and runs the gauntlet of the grimacing demons who would seize and destroy him but for the shielding presence of Osiris. And the resemblance is continued in the details. The boat is shaped like the Egyptian boats ; l the river may be com- pared to the subterranean Nile of the Theban tombs, while it reminds us of the Styx and Acheron of the Grecian Hades. We remember too the line of the chant we have quoted : " There too stand the foundations of the earth, the meeting of the mighty waters." Certain obscure points that still exist in connection with the Chaldaeo-Assyrian inferno and with the personages by whom it is peopled, will, no doubt, be removed as the study of the remains progresses. We have been satisfied for the moment to explain, with the help of previous explorers, the notions of the 1 Compare Figs. 23, 31, and especially 159 and 209 of Art in Ancient Eypt, vol. i.
