liturgical record of the celebration of the resurrection of the deity;
it certainly took place, for the effects are referred to:

"Where grass was not, there grass is eaten,
Where water was not, water is drunk,
Where the cattle sheds were not, cattle sheds are built."[8]

While this distinctly implies the revival of vegetable and animal
life, those features (i.e., resurrection and sacred marriage), which
made the Adonis ritual one of rejoicing as much as of lamentation, are
absent from liturgical remains of the Tammuz cult.[9]

A detail which has attracted the attention of scholars is the lack of
any artistic representation of this ritual, a lack which is the more
striking in view of the important position which these 'Wailings for
Tammuz' occupy in the extant remains of Babylonian liturgies. On this
point Mr Langdon makes an interesting suggestion: "It is probable that
the service of wailing for the dying god, the descent of the mother,
and the resurrection, were attended by mysterious rituals. The actual
mysteries may have been performed in a secret chamber, and
consequently the scenes were forbidden in Art. This would account for
the surprising dearth of archaeological evidence concerning a cult
upon which the very life of mankind was supposed to depend."[10]

In view of the fact that my suggestion as to the possible later
development of these Life Cults as Mysteries has aroused considerable
opposition, it is well to bear in mind that such development is held
by those best acquainted with the earliest forms of the ritual to have
been not merely possible, but to have actually taken place, and that
at a very remote date. Mr Langdon quotes a passage referring to