the religion of babylonia and assyria-第4章

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ight　differences　of　form　were　to　be　found。　That　at　Niffer；　for　instance；　seems　to　have　had　a　causeway　on　each　side；　making　four　approaches　in　the　form　of　a　cross。　But　it　was　not　every　city　which　had　a　tower　of　seven　stages　in　addition　to　the　platform　on　which　it　was　erected；　and　some　of　the　smaller　ones　at　least　seem　to　have　had　sloping　or　rounded　sides　to　the　basement…portion；　as　is　indicated　by　an　Assyrian　bas…relief。　Naturally　small　temples；　with　hardly　more　than　the　rooms　on　the　ground　floor；　were　to　be　found；　but　these　temple…towers　were　a　speciality　of　the　country。


　　　　　　　　　　　　　　　　　　　　　　　　　　　　Their　origin。

There　is　some　probability　that；　as　indicated　in　the　tenth　chapter　of　Genesis；　the　desire　in　building　these　towers　was　to　get　nearer　the　Deity；　or　to　the　divine　inhabitants　of　the　heavens　in　generalit　would　be　easier　there　to　gain　attention　than　on　the　surface　of　the　earth。　Then　there　was　the　belief；　that　the　god　to　whom　the　place　was　dedicated　would　come　down　to　such　a　sanctuary；　which　thus　became；　as　it　were；　the　stepping…stone　between　heaven　and　earth。　Sacrifices　were　also　offered　at　these　temple…towers　（whether　on　the　highest　point　or　not　is　not　quite　certain）；　in　imitation　of　the　Chald？an　Noah；　Ut…napi？tim；　who；　on　coming　out　of　the　ark；　made　an　offering　/ina　zikkurat　？adê/；　〃on　the　peak　of　the　mountain；〃　in　which　passage；　it　is　to　be　noted；　the　word　/zikkurat/　occurs　with　what　is　probably　a　more　original　meaning。



　　　　　　　　　　　　　　　　　　　　　　　　　　　　　CHAPTER　III

　　　　　　　　　　　　　　　　　THE　BABYLONIAN　STORY　OF　THE　CREATION

This　is　the　final　development　of　the　Babylonian　creed。　It　has　already　been　pointed　out　that　the　religion　of　the　Babylonians　in　all　probability　had　two　stages　before　arriving　at　that　in　which　the　god　Merodach　occupied　the　position　of　chief　of　the　pantheon；　the　two　preceding　heads　having　been；　seemingly；　Anu；　the　god　of　the　heavens；　and　êa　or　Aa；　also　called　Enki；　the　god　of　the　abyss　and　of　deep　wisdom。　In　order　to　show　this；　and　at　the　same　time　to　give　an　idea　of　their　theory　of　the　beginning　of　things；　a　short　paraphrase　of　the　contents　of　the　seven　tablets　will　be　found　in　the　following　pages。


　　　　　　　　　　　　　　　　　　　　　　An　Embodiment　of　doctrine。

As　far　as　our　knowledge　goes；　the　doctrines　incorporated　in　this　legend　would　seem　to　show　the　final　official　development　of　the　beliefs　held　by　the　Babylonians；　due；　in　all　probability；　to　the　priests　of　Babylon　after　that　city　became　the　capital　of　the　federated　states。　Modifications　of　their　creed　probably　took　place；　but　nothing　seriously　affecting　it；　until　after　the　abandonment　of　Babylon　in　the　time　of　Seleucus　Nicator；　300　B。C。　or　thereabouts；　when　the　deity　at　the　head　of　the　pantheon　seems　not　to　have　been　Merodach；　but　Anu…Bêl。　This　legend　is　therefore　the　most　important　document　bearing　upon　the　beliefs　of　the　Babylonians　from　the　end　of　the　third　millennium　B。C。　until　that　time；　and　the　philosophical　ideas　which　it　contains　seem　to　have　been　held；　in　a　more　or　less　modified　form；　among　the　remnants　who　still　retained　the　old　Babylonian　faith；　until　the　sixth　century　of　the　present　era；　as　the　record　by　Damascius　implies。　Properly　speaking；　it　is　not　a　record　of　the　creation；　but　the　story　of　the　fight　between　Bel　and　the　Dragon；　to　which　the　account　of　the　creation　is　prefixed　by　way　of　introduction。


　　　　　　　　　　　　　　　　　　　　　　　Water　the　first　creator。

The　legend　begins　by　stating　that；　when　the　heavens　were　unnamed　and　the　earth　bore　no　name；　the　prim？val　ocean　was　the　producer　of　all　things；　and　Mummu　Tiawath　（the　sea）　she　who　brought　forth　everything　existing。　Their　waters　（that　is；　of　the　prim？val　ocean　and　of　the　sea）　were　all　united　in　one；　and　neither　plains　nor　marshes　were　to　be　seen；　the　gods　likewise　did　not　exist；　even　in　name；　and　the　fates　were　undeterminednothing　had　been　decided　as　to　the　future　of　things。　Then　arose　the　great　gods。　Lahmu　and　Lahame　came　first；　followed；　after　a　long　period；　by　An？ar　and　Ki？ar；　generally　identified　with　the　〃host　of　heaven〃　and　the　〃host　of　earth；〃　these　being　the　meanings　of　the　component　parts　of　their　names。　After　a　further　long　period　of　days；　there　came　forth　their　son　Anu；　the　god　of　the　heavens。


　　　　　　　　　　　　　　　　　　　　　　　　　　　　　　The　gods。

Here　the　narrative　is　defective；　and　is　continued　by　Damascius　in　his　/Doubts　and　Solutions　of　the　First　Principles/；　in　which　he　states　that；　after　Anos　（Anu）；　come　Illinos　（Ellila　or　Bel；　〃the　lord〃　/par　excellence/）　and　Aos　（Aa；　Ae；　or　êa）；　the　god　of　Eridu。　Of　Aos　and　Dauké　（the　Babylonian　Aa　and　Damkina）　is　born；　he　says；　a　son　called　Belos　（Bel…Merodach）；　who；　they　（apparently　the　Babylonians）　say；　is　the　fabricator　of　the　worldthe　creator。


　　　　　　　　　　　　　　　　　　　　　　The　designs　against　them。

At　this　point　Damascius　ends　his　extract；　and　the　Babylonian　tablet　also　becomes　extremely　defective。　The　next　deity　to　come　into　existence；　however；　would　seem　to　have　been　Nudimmud；　who　was　apparently　the　deity　Aa　or　êa　（the　god　of　the　sea　and　of　rivers）　as　the　god　of　creation。　Among　the　children　of　Tauthé　（Tiawath）　enumerated　by　Damascius　is　one　named　Moumis；　who　was　evidently　referred　to　in　the　document　at　that　philosopher's　disposal。　If　this　be　correct；　his　name；　under　the　form　of　Mummu；　probably　existed　in　one　of　the　defective　lines　of　the　first　portion　of　this　legendin　any　case；　his　name　occurs　later　on；　with　those　of　Tiawath　and　Apsu　（the　Deep）；　his　parents；　and　the　three　seem　to　be　compared；　to　their　disadvantage；　with　the　progeny　of　Lahmu　and　Lahame；　the　gods　on　high。　As　the　ways　of　these　last　were　not　those　of　Tiawath's　brood；　and　Apsu　complained　that　he　had　no　peace　by　day　nor　rest　by　night　on　account　of　their　proceedings；　the　three　representatives　of　the　chaotic　deep；　Tiawath；　Apsu；　and　Mummu；　discussed　how　they　might　get　rid　the　beings　who　wished　to　rise　to　higher　things。　Mummu　was　apparently　the　prime　mover　in　the　plot；　and　the　face　of　Apsu　grew　bright　at　the　thought　of　the　evil　plan　which　they　had　devised　against　〃the　gods　their　sons。〃　The　inscription　being　very　mutilated　here；　its　full　drift　cannot　be　gathered；　but　from　the　complete　portions　which　come　later　it　would　seem　that　Mummu's　plan　was　not　a　remarkably　cunning　one；　being　simply　to　make　war　upon　and　destroy　the　gods　of　heaven。


　　　　　　　　　　　　　　　　　　　　　　　Tiawath's　preparations。

The　preparations　made　for　this　were　elaborate。　Restlessly；　day　and　night；　the　powers　of　evil　raged　and　toiled；　and　assembled　for　the　fight。　'Mother　Hubur；〃　as　Tiawath　is　named　in　this　passage；　called　her　creative　powers　into　action；　and　gave　her　followers　irresistible　weapons。　She　brought　into　being　also　various　monstersgiant　serpents；　sharp　of　tooth；　bearing　stings；　and　with　poison　filling　their　bodies　like　blood；　terrible　dragons　endowed　with　brilliance；　and　of　enormous　stature；　reared　on　high；　raging　dogs；　scorpion…men；　fish…men；　and　many　other　terrible　beings；　were　created　and　equipped；　the　whole　being　placed　under　the　command　of　a　deity　named　Kingu；　whom　she　calls　her　〃only　husband；〃　and　to　whom　she　delivers　the　tablets　of　fate；　which　conferred　upon　him　the　godhead　of　Anu　（the　heavens）；　and　enabled　their　possessor　to　determine　the　gates　among　the　gods　her　sons。


　　　　　　　　　　　　　　　　　　　　　　　　　Kingu　replaces　Absu。

The　change　in　the　narrative　which　comes　in　here　suggests　that　this　is　the　point　at　which　two　legends　current　in　Babylonia　were　united。　Henceforward　we　hear　nothing　more　of　Apsu；　the　begetter　of　all　things；　Tiawath's　spouse；　nor　of　Mummu；　their　son。　In　all　probability　there　is　good　reason　for　this；　and　inscriptions　will　doubtless　ultimately　be　found　which　will　explain　it；　but　until　then　it　is　only　natural　to　suppose　that　two　different　legends　have　been　pieced　together　to　form　a　harmonious　whole。


　　　　　　　　　　　　　　　　　　　　　　　　　　　　Tiawath's　aim。

As　will　be　gathered　from　the　above；　the　story　centres　in　the　wish　of　the　goddess　of　the　powers　of　evil　and　her　kindred　to　retain　creation　the　forming　of　all　living　thingsin　her　own　hands。　As　Tiawath　means　〃the　sea；〃　and　Apsu　〃the　deep；〃　it　is　probable　that　this　is　a　kind　of　allegory　personifying　the　productive　power　seen　in　the　teeming　life　of　the　ocean；　and　typifying　the　strange　and　wonderful　forms　found　therein；　which　were　symbolical；　to　the　Babylonian　mind；　of　chaos　and　confusion；　as　well　as　of　evil。


　　　　　　　　　　　　　　　　　　　The　gods　hear　of　the　conspiracy。

Aa；　or　êa；　having　learned　of　the　plot　of　Tiawath　and　her　followers　against　the　gods　of　heaven；　naturally　became　filled　with　anger；　and　went　and　told　the　whole　to　An？ar；　his　father；　who　in　his　turn　gave　way　to　his　wrath；　and　uttered　cries　of　the　deepest　grief。　After　considering　what　they　would　do；　An？ar　applied　to　his　son　Anu；　〃the　mighty　and　brave；〃　saying　that；　if　he　would　only　speak　to　her；　the　great　dragon's　anger　would　be　assuaged；　and　her　rage　disappear。　In　obedience　to　this　behest；　Anu　went　to　try　his　power　with　the　monster；　but　on　beholding　her　snarling　face；　feared　to　approach　her；　and　turned　back。　Nudimmud　was　next　called　upon　to　become　the　representative　of　the　gods　against　their　foe；　but　his　success　was　as　that　of　Anu；　and　it　became　needful　to　seek　another　champion。


　　　　　　　　　　　　　　　　And　choose　Merodach　as　their　champion。

The　choice　fell　upon　Merodach；　the　Belus　（Bel…Merodach）　of　Damascius's　paraphrase；　and　at　once　met　with　an　enthusiastic　reception。　The　god　asked　simply　that　an　〃unchangeable　command〃　might　be　given　to　him　that　whatever　he　ordained　should　without　fail　come　to　pass；　in　order　that　he　might　destroy　the　common　enemy。　Invitations　were　sent　to　the　gods　asking　them　to　a　festival；　where；　having　met　together；　they　ate　and　drank；　and　〃decided　the　fate〃　for　Merodach　their　avenger；　apparently　meaning　that　he　was　decreed　their　defender　in　the　conflict　with　Tiawath；　and　that　the　power　of　creating　and　annihilating　by　the　word　of　his　mouth　was　his。　Honours　were　then　conferred　upon　him；　princely　chambers　were　erected　for　him；　wherein　he　sat　as　judge　〃in　the　presence　of　his　fathers；〃　and　the　rule　over　the　whole　universe　was　given　to　him。　The　testing　of　his　newly　acquired　power　followed。　A　garment　was　placed　in　their　midst：

　　〃He　spake　with　his　mouth；　and　the　garment　was　destroyed；　　　He　spake　to　it　again；　and　the　garment　was　reproduced。〃


　　　　　　　　　　　　　　　　　　　　　　Merodach　proclaimed　king。

On　this　proof　of　the　reality　of　the　powers　conferred　on　him；　all　the　gods　shouted　〃Merodach　is　king！〃　and　handed　to　him　sceptre；　throne；　and　insignia　of　royalty。　An　irresistible　weapon；　which　should　shatter　all　his　enemies；　was　then　given　to　him；　and　he　armed　himself　also　with　spear　or　dart；　bow；　and　quiver；　lightning　flashed　before　him；　and　flaming　fire　filled　his　body。　Anu；　the　god　of　the　heavens；　had　given　him　a　great　net；　and　this　he　set　at　the　four　cardinal　points；　in　order　that　nothing　of　the　dragon；　when　he　had　defeated　her；　should　escape。　Seven　winds　he　then　created　to　accompany　him；　and　the　great　weapon　called　/Abubu/；　〃the　Flood；〃　completed　his　equipment。　All　being　ready；　he　mounted　his　dreadful；　irresistible　chariot；　to　which　four　steeds　were　yokedsteeds　unsparing；　rushing　forward；　rapid　in　flight；　their　teeth　full　of　venom；　foam…covered；　experienced　in　galloping；　schooled　in　overthrowing。　Being　now　ready　for　the　fray；　Merodach　fared　forth　to　meet　Tiawath；　accompanied