History of Egypt, Chaldæa, Syria, Babylonia, and Assyria, Volume 3 (of 12)

The Creation, the Deluge, the history of the gods--The country, its cities its inhabitants, its early dynasties.

"In the time when nothing which was called heaven existed above, and when nothing below had as yet received the name of earth,* Apsu, the Ocean, who first was their father, and Chaos-Tiâmat, who gave birth to them all, mingled their waters in one, reeds which were not united, rushes which bore no fruit." Life germinated slowly in this inert mass, in which the elements of our world lay still in confusion: when at length it did spring up, it was but feebly, and at rare intervals, through the hatching of divine couples devoid of personality and almost without form. "In the time when the gods were not created, not one as yet, when they had neither been called by their names, nor had their destinies been assigned to them by fate, gods manifested themselves. Lakhmu and Lakhamu were the first to appear, and waxed great for ages; then Anshar and Kishar were produced after them. Days were added to days, and years were heaped upon years: Anu, Inlil, and Ea were born in their turn, for Anshar and Kishar had given them birth." As the generations emanated one from the other, their vitality increased, and the personality of each became more clearly defined; the last generation included none but beings of an original character and clearly marked individuality. Anu, the sunlit sky by day, the starlit firmament by night; Inlil-Bel, the king of the earth; Ea, the sovereign of the waters and the personification of wisdom.* Each of them duplicated himself, Anu into Anat, Bel into Belit, Ea into Damkina, and united himself to the spouse whom he had deduced from himself. Other divinities sprang from these fruitful pairs, and the impulse once given, the world was rapidly peopled by their descendants. Sin, Shamash, and Kamman, who presided respectively over the moon, the sun, and the air, were all three of equal rank; next came the lords of the planets, Ninib, Merodach, Nergal, the warrior-goddess Ishtar, and Nebo; then a whole army of lesser deities, who ranged themselves around Anu as round a supreme master. Tiâmat, finding her domain becoming more and more restricted owing to the activity of the others, desired to raise battalion against battalion, and set herself to create unceasingly; but her offspring, made in her own image, appeared like those incongruous phantoms which men see in dreams, and which are made up of members borrowed from a score of different animals. They appeared in the form of bulls with human heads, of horses with the snouts of dogs, of dogs with quadruple bodies springing from a single fish-like tail. Some of them had the beak of an eagle or a hawk; others, four wings and two faces; others, the legs and horns of a goat; others, again, the hind quarters of a horse and the whole body of a man. Tiâmat furnished them with terrible weapons, placed them under the command of her husband Kingu, and set out to war against the gods.

* In Chaldæa, as in Egypt, nothing was supposed to have a real existence until it had received its name: the sentence quoted in the text means practically, that at that time there was neither heaven nor earth.

** Apsu has been transliterated kiracruv [in Greek], by the author an extract from whose works has been preserved by Damascius. He gives a different version of the tradition, according to which the amorphous goddess Mummu-Tiâmat consisted of two persons. The first, Tauthé, was the wife of Apasôn; the second, Moymis, was the son of Apasôn and of Tauthé. The last part of the sentence is very obscure in the Assyrian text, and has been translated in a variety of different ways. It seems to contain a comparison between Apsû and Mummu-Tiâmat on the one hand, and the reeds and clumps of rushes so common in Chaldæa on the other; the two divinities remain inert and unfruitful, like water-plants which have not yet manifested their exuberant growth.

*** The first fragments of the Chaldæan account of the Creation were discovered by G. Smith, who described them in the Daily Telegraph (of March 4, 1875), and published them in the Transactions of the Society of Biblical Archæology, and translated in his Chaldæan account of Genesis all the fragments with which he was acquainted; other fragments have since been collected, but unfortunately not enough to enable us to entirely reconstitute the legend. It covered at least six tablets, possibly more. Portions of it have been translated after Smith, by Talbot, by Oppert, by Lenormant, by Schrader, by Sayce, by Jensen, by Winckler, by Zimmern, and lastly by Delîtzsch. Since G. Smith wrote The Chaldæan Account, a fragment of a different version has been considered to be a part of the dogma of the Creation, as it was put forth at Kutha.

Drawn by Faucher-Gudin from an Assyrian bas-relief from Khorsabad

At first they knew not whom to send against her. Anshar despatched his son Anu; but Anu was afraid, and made no attempt to oppose her. He sent Ea; but Ea, like Anu, grew pale with fear, and did not venture to attack her. Merodach, the son of Ea, was the only one who believed himself strong enough to conquer her. The gods, summoned to a solemn banquet in the palace of Anshar, unanimously chose him to be their champion, and proclaimed him king. "Thou, thou art glorious among the great gods, thy will is second to none, thy bidding is Anu; Marduk (Merodach), thou art glorious among the great gods, thy will is second to none,* thy bidding is Anu. From this day, that which thou orderest may not be changed, the power to raise or to abase shall be in thy hand, the word of thy mouth shall endure, and thy commandment shall not meet with opposition. None of the gods shall transgress thy law; but wheresoever a sanctuary of the gods is decorated, the place where they shall give their oracles shall be thy place.* Marduk, it is thou who art our avenger! We bestow on thee the attributes of a king; the whole of all that exists, thou hast it, and everywhere thy word shall be exalted. Thy weapons shall not be turned aside, they shall strike thy enemy. O master, who trusts in thee, spare thou, his life; but the god who hath done evil, put out his life like water. They clad their champion in a garment, and thus addressed him: 'Thy will, master, shall be that of the gods. Speak the word, 'Let it be so,' it shall be so. Thus open thy mouth, this garment shall disappear; say unto it, 'Return,' and the garment shall be there." He spoke with his lips, the garment disappeared; he said unto it, "Return," and the garment was restored.

* The Assyrian runs, "thy destiny is second to none." This refers not to the destiny of the god himself, but to the fate which he allots to others. I have substituted, here and elsewhere, for the word "destiny," the special meaning of which would not have been understood, the word "will," which, though it does not exactly reproduce the Assyrian expression, avoids the necessity for paraphrases or formulas calculated to puzzle the modern reader.

** Or, to put it less concisely, "When thou commandest, it is Anu himself who commands," and the same blind obedience must be paid to thee as to Anu.

*** The meaning is uncertain. The sentence seems to convey that henceforth Merodach would be at home in all temples that were constructed in honour of the other gods.

Merodach having been once convinced by this evidence that he had the power of doing everything and of undoing everything at his pleasure, the gods handed to him the sceptre, the throne, the crown, the insignia of supreme rule, and greeted him with their acclamations: "Be King!--Go! Cut short the life of Tiâmat, and let the wind carry her blood to the hidden extremities of the universe."* He equipped himself carefully for the struggle. "He made a bow and placed his mark upon it;"** he had a spear brought to him and fitted a point to it; the god lifted the lance, brandished it in his right hand, then hung the bow and quiver at his side. He placed a thunderbolt before him, filled his body with a devouring flame, then made a net in which to catch the anarchic Tiâmat; he placed the four winds in such a way that she could not escape, south and north, east and west, and with his own hand he brought them the net, the gift of his father Anu. "He created the hurricane, the evil wind, the storm, the tempest, the four winds, the seven winds, the waterspout, the wind that is second to none; then he let loose the winds he had created, all seven of them, in order to bewilder the anarchic Tiâmat by charging behind her. And the master of the waterspout raised his mighty weapon, he mounted his chariot, a work without its equal, formidable; he installed himself therein, tied the four reins to the side, and darted forth, pitiless, torrent-like, swift."

* Sayce was the first, I believe, to cite, in connection with this mysterious order, the passage in which Berossus tells how the gods created men from a little clay, moistened with the blood of the god Bêlos. Here there seems to be a fear lest the blood of Tiâmat, mingling with the mud, should produce a crop of monsters similar to those which the goddess had already created; the blood, if carried to the north, into the domain of the night, would there lose its creative power, or the monsters who might spring from it would at any rate remain strangers to the world of gods and men.

** "Literally, he made his weapon known; "perhaps it would be better to interpret it, "and he made it known that the bow would henceforth be his distinctive weapon."

Drawn by Faucher-Gudin from the bas-relief from Nimrûd preserved in the British Museum.

He passed through the serried ranks of the monsters and penetrated as far as Tiâmat, and provoked her with his cries. "'Thou hast rebelled against the sovereignty of the gods, thou hast plotted evil against them, and hast desired that my fathers should taste of thy malevolence; therefore thy host shall be reduced to slavery, thy weapons shall be torn from thee. Come, then, thou and I must give battle to one another!' Tiâmat, when she heard him, flew into a fury, she became mad with rage; then Tiâmat howled, she raised herself savagely to her full height, and planted her feet firmly on the earth. She pronounced an incantation, recited her formula, and called to her aid the gods of the combat, both them and their weapons. They drew near one to another, Tiâmat and Marduk, wisest of the gods: They flung themselves into the combat, they met one another in the struggle. Then the master unfolded his net and seized her; he caused the hurricane which waited behind him to pass in front of him, and, when Tiâmat opened her mouth to swallow him, he thrust the hurricane into it so that the monster could not close her jaws again. The mighty wind filled her paunch, her breast swelled, her maw was split. Marduk gave a straight thrust with his lance, burst open the paunch, pierced the interior, tore the breast, then bound the monster and deprived her of life. When he had vanquished Tiâmat, who had been their leader, her army was disbanded, her host was scattered, and the gods, her allies, who had marched beside her, trembled, were scared, and fled." He seized hold of them, and of Kingu their chief, and brought them bound in chains before the throne of his father.