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diff --git a/9914-h/9914-h.htm b/9914-h/9914-h.htm new file mode 100644 index 0000000..d70a175 --- /dev/null +++ b/9914-h/9914-h.htm @@ -0,0 +1,3363 @@ +<?xml version="1.0" encoding="ISO-8859-1" ?> +<!DOCTYPE html + PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" + "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"> + +<html xmlns="http://www.w3.org/1999/xhtml"> + +<head> +<title>The Babylonian Legends of the Creation</title> +<meta http-equiv="Content-Type" content="text/html; charset=iso-8859-1" /> +<style type="text/css"> + <!-- + h1,h2,h3,h4 { text-align: center; font-weight: bold; font-variant: small-caps } + h1,h2 { margin-top: 2em } + .smallcaps { font-variant: small-caps } + img { border-style: none } + p {margin: 3em 20% 3em 20%} + blockquote {margin: 3em 20% 3em 25%} + hr ( margin: 2em 0% 2em 0% } + --> +</style> +</head> +<body> + + +<pre> + +Project Gutenberg's The Babylonian Legends of the Creation, by British Museum + +This eBook is for the use of anyone anywhere at no cost and with +almost no restrictions whatsoever. You may copy it, give it away or +re-use it under the terms of the Project Gutenberg License included +with this eBook or online at www.gutenberg.org + + +Title: The Babylonian Legends of the Creation + +Author: British Museum + +Posting Date: October 24, 2011 [EBook #9914] +Release Date: February, 2006 +First Posted: October 31, 2003 +Last Updated: July 21, 2005 + +Language: English + +Character set encoding: ISO-8859-1 + +*** START OF THIS PROJECT GUTENBERG EBOOK BABYLONIAN LEGENDS OF THE CREATION *** + + + + +Produced by the PG Distributed Proofreaders + + + + + +</pre> + + + +<h1>The Babylonian Legends of the Creation</h1> + +<h3>and the</h3> + +<h2>Fight Between Bel and the Dragon</h2> + +<h3>Told by Assyrian Tablets From Nineveh</h3> + + +<h2>Discovery of the Tablets.</h2> + +<p>The baked clay tablets and portions of tablets which describe the +views and beliefs of the Babylonians and Assyrians about the Creation +were discovered by Mr. (later Sir) A.H. Layard, Mormuzd Rassam and +George Smith, Assistant in the Department of Oriental Antiquities in +the British Museum. They were found among the ruins of the Palace and +Library of Ashur-bani-pal (B.C. 668-626) at Ḳuyūnjiḳ (Nineveh), +between the years 1848 and 1876. Between 1866 and 1870, the great +"find" of tablets and fragments, some 20,000 in number, which Rassam +made in 1852, was worked through by George Smith, who identified many +of the historical inscriptions of Shalmaneser II, Tiglath-Pileser III, +Sargon II, Sennacherib, Esarhaddon, and other kings mentioned in the +Bible, and several literary compositions of a legendary character, +fables, etc. In the course of this work he discovered fragments of +various versions of the Babylonian Legend of the Deluge, and portions +of several texts belonging to a work which treated of the beginning of +things, and of the Creation. In 1870, Rawlinson and Smith noted +allusions to the Creation in the important tablet K.63, but the texts +of portions of tablets of the Creation Series at that time available +for study were so fragmentary that it was impossible for these +scholars to find their correct sequence. During the excavations which +Smith carried out at Ḳuyūnjiḳ in 1873 and 1874 for the proprietors of +the <i>Daily Telegraph</i> and the Trustees of the British Museum, he +was, he tells us, fortunate enough to discover "several fragments of +the Genesis Legends." In January, 1875, he made an exhaustive search +among the tablets in the British Museum, and in the following March he +published, in the <i>Daily Telegraph</i> (March 4th), a summary of the +contents of about twenty fragments of the series of tablets describing +the creation of the heavens and the earth. In November of the same +year he communicated to the Society of Biblical Archaeology<a href="#fn1"><sup>1</sup></a> +copies of:--(1) the texts on fragments of the First and Fifth Tablets +of Creation; (2) a text describing the fight between the "Gods and +Chaos"; and (3) a fragmentary text which, he believed, described the +Fall of Man. In the following year he published translations of all +the known fragments of the Babylonian Creation Legends in his +"Chaldean Account of Genesis" (London, 1876, 8vo, with photographs). +In this volume were included translations of the Exploits of Gizdubar +(Gilgamish), and some early Babylonian fables and legends of the gods.</p> + + +<h2>Publication of the Creation Tablets.</h2> + +<p>The publication of the above-mentioned texts and translations proved +beyond all doubt the correctness of Rawlinson's assertion made in +1865, that "certain portions of the Babylonian and Assyrian Legends of +the Creation resembled passages in the early chapters of the Book of +Genesis." During the next twenty years, the Creation texts were +copied and recopied by many Assyriologists, but no publication +appeared in which all the material available for reconstructing the +Legend was given in a collected form. In 1898, the Trustees of the +British Museum ordered the publication of all the Creation texts +contained in the Babylonian and Assyrian Collections, and the late +Mr. L. W. King, Assistant in the Department of Egyptian and Assyrian +Antiquities, was directed to prepare an edition. The exhaustive +preparatory search which he made through the collections of tablets in +the British Museum resulted in the discovery of many unpublished +fragments of the Creation Legends, and in the identification of a +fragment which, although used by George Smith, had been lost sight of +for about twenty-five years. He ascertained also that, according to +the Ninevite scribes, the Tablets of the Creation Series were seven in +number, and what several versions of the Legend of the Creation, the +works of Babylonian and Assyrian editors of different periods, must +have existed in early Mesopotamian Libraries. King's edition of the +Creation Texts appeared in "Cuneiform Texts from Babylonian Tablets in +the British Museum," Part XIII, London, 1901. As the scope of this +work did not permit the inclusion of his translations, and commentary +and notes, he published these in a private work entitled, "The Seven +Tablets of Creation, or the Babylonian and Assyrian Legends concerning +the creation of the world and of mankind," London, 1902, 8vo. A +supplementary volume contained much new material which had been found +by him since the appearance of the official edition of the texts, and +in fact doubled the number of Creation Texts known hitherto.</p> + +<p align="center"><img src="images/001.png" alt="" /><br /> +Babylonian map of the world, showing the ocean +surrounding the world and making the position of Babylon on the +Euphrates as its centre. It shows also the mountains as the source of +the river, the land of Assyria, Bīt-Iakinu, and the swamps at the +mouth of the Euphrates. [No. 92,687.]</p> + + +<h2>The Object of the babylonian Legend of the Creation.</h2> + +<p>A perusal of the texts of the Seven Tablets of Creation, which King +was enabled, through the information contained in them, to arrange for +the first time in their proper sequence, shows that the main object of +the Legend was the glorification of the god Marduk, the son of Ea +(Enki), as the conqueror of the dragon Tiāmat, and not the narration +of the story of the creation of the heavens, and earth and man. The +Creation properly speaking, is only mentioned as an exploit of Marduk +in the Sixth Tablet, and the Seventh Tablet is devoted wholly to the +enumeration of the honorific titles of Marduk. It is probable that +every great city in Babylonia, whilst accepting the general form of +the Creation Legend, made the greatest of its local gods the hero of +it. It has long been surmised that the prominence of Marduk in the +Legend was due to the political importance of the city of Babylon. And +we now know from the fragments of tablets which have been excavated in +recent years by German Assyriologists at Ḳal'at Sharḳāt (or Shargat, +or Shar'at), that in the city of Ashur, the god Ashur, the national +god of Assyria, actually occupied in texts<a href="#fn2"><sup>2</sup></a> of the Legend in use +there the position which Marduk held in four of the Legends current in +Babylonia. There is reason for thinking that the original hero of the +Legend was Enlil (Bel), the great god of Nippur (the Nafar, or Nufar +of the Arab writers), and that when Babylon rose into power under the +First Dynasty (about B.C. 2300), his position in the Legend was +usurped at Babylon by Marduk.</p> + +<p align="center"><img src="images/002.png" alt="" /><br /> +Excavations in Babylonia and Assyria.</p> + + +<h2>Variant Forms of the Babylonian Legend of the Creation.</h2> + +<p>The views about the Creation which are described in the Seven Tablets +mentioned above were not the only ones current in Mesopotamia, and +certainly they were not necessarily the most orthodox. Though in the +version of the Legend already referred to the great god of creation +was Enlil, or Marduk, or Ashur, we know that in the Legend of +Gilgamish (Second Tablet) it was the goddess Aruru who created Enkidu +(Eabani) from a piece of clay moistened with her own spittle. And in +the so-called "bilingual" version<a href="#fn3"><sup>3</sup></a> of the Legend, we find that this +goddess assisted Marduk as an equal in the work of creating the seed +of mankind. This version, although Marduk holds the position of +pre-eminence, differs in many particulars from that given by the Seven +Tablets, and as it is the most important of all the texts which deal +directly with the creation of the heavens and the earth, a rendering +of it is here given.</p> + + +<h2>The "Bilingual" Version of the Creation Legend.</h2> + +<p>1. "The holy house, the house of the gods in the holy place had not +yet been made.</p> + +<p>2. "No reed had sprung up, no tree had been made.</p> + +<p>3. "No brick had been laid, no structure of brick had been erected.</p> + +<p>4. "No house had been made, no city had been built.</p> + +<p align="center"><img src="images/003.png" alt="" /><br /> +The Bilingual Version of the Creation Legend. [No. 93,014.]</p> + +<p>5. "No city had been made, no creature had been constituted.</p> + +<p>6. "Enlil's city, <img src="images/c001.png" alt="[Cuneiform]" /> (i.e., Nippur) had not been made, E-kur +<img src="images/c002.png" alt="[Cuneiform]" /> had not been built,</p> + +<p>7. "Erech <img src="images/c003.png" alt="[Cuneiform]" /> had not been made, E-Aena <img src="images/c004.png" alt="[Cuneiform]" /> had not +been built,</p> + +<p>8. The Deep<a href="#fn4"><sup>4</sup></a> (or Abyss) had not been made, Eridu <img src="images/c005.png" alt="[Cuneiform]" /> had not +been built."></p> + +<p>9. "Of the holy house, the house of the gods, the dwelling-place had +not been made.</p> + +<p>10. "All the lands were sea</p> + +<p>11. "At the time that the mid-most sea was [shaped like] a trough,</p> + +<p>12. "At that time Eridu was made, and E-sagil was built,</p> + +<p>13. "The E-sagil where in the midst of the Deep the god +Lugal-dul-azaga<a href="#fn5"><sup>5</sup></a> dwelleth,</p> + +<p>14. "Babylon was made, E-sagil was completed.</p> + +<p>15. "The gods the Anunnaki he created at one time.</p> + +<p>16. "They proclaimed supreme the holy city, the dwelling of their +heart's happiness.</p> + +<p>17. "Marduk laid a rush mat upon the face of the waters,</p> + +<p>18. "He mixed up earth and moulded it upon the rush mat,</p> + +<p>19. "To enable the gods to dwell in the place where they fain would +be.</p> + +<p>20. "He fashioned man.</p> + +<p>21. "The goddess Aruru <img src="images/c006.png" alt="[Cuneiform]" /> with him created the seed of +mankind.</p> + +<p>22. "He created the beasts of the field and [all] the living things in +the field.</p> + +<p>23. "He created the river Idiglat (Tigris) and the river Purattu +(Euphrates), and he set them in their places,</p> + +<p>24. "He proclaimed their names rightly.</p> + +<p align="center"><img src="images/004.png" alt="" /><br /> +Terra-cotta figure of a god. From a foundation deposit +at Babylon. [No. 90,9961]</p> + +<p>25. "He created grass, the vegetation of the marsh, seed and shrub;</p> + +<p>26. "He created the green plants of the plain,</p> + +<p>27. "Lands, marshes, swamps,</p> + +<p>28. "The wild cow and the calf she carried, the wild calf, the sheep +and the young she carried, the lamb of the fold,</p> + +<p>29. "Plantations and shrub land,</p> + +<p>30. "The he-goat and the mountain goat ...</p> + +<p>31. "The lord Marduk piled up a dam in the region of the sea (<i>i.e.</i>, he +reclaimed land)</p> + +<p>32. "He ... a swamp, he founded a marsh.</p> + +<p>33. "... he made to be</p> + +<p>34. "Reeds he created, trees he created,</p> + +<p>35. "... in place he created</p> + +<p>36. "He laid bricks, he built a brick-work,</p> + +<p>37. "He constructed houses, he formed cities.</p> + +<p>38. "He constructed cities, creatures he set [therein].</p> + +<p>39. "Nippur he made, E-Kur he built.</p> + +<p>40. "[Erech he made, E-Anna] he built.</p> + +<p>[The remainder of the text is fragmentary, and shows that the text +formed part of an incantation which was recited in the Temple of +E-Zida, possibly the great temple of Nabu at Borsippa.]</p> + +<p align="center"><img src="images/005.png" alt="" /><br /> +Bronze figure of a Babylonian god. [No. 91,147]</p> + + +<h2>The Legend of the Creation According to Berosus and Damascius.</h2> + +<p>Versions in Greek of the Legends found by George Smith had long been +known to classical scholars, owing to the preservation of fragments of +them in the works of later Greek writers, <i>e.g.</i>, Eusebius, +Syncellus, and others. The most important of these is derived from the +History of Babylonia, which was written in Greek by BEROSUS, a priest +of Bel-Marduk, <i>i.e.</i>, the "Lord Marduk," at Babylon, about 250 +B.C. In this work Berosus reproduced all the known historical facts +and traditions derived from native sources which were current in his +day. It is therefore not surprising to find that his account of the +Babylonian beliefs about the origin of things corresponds very closely +with that given in the cuneiform texts, and that it is of the greatest +use in explaining and partly in expanding these texts. His account of +the primeval abyss, out of which everything came, and of its +inhabitants reads:--</p> + +<p align="center"><img src="images/006.png" alt="" /><br /> +Babylonian Monster. [No. 108,979.]</p> + +<p>"There was a time in which there existed nothing but darkness and an +abyss of waters, wherein resided most hideous beings, which were +produced on a two-fold principle. There appeared men, some of whom +were furnished with two wings, others with four, and with two +faces. They had one body but two heads; the one that of a man, the +other of a woman; and likewise in their several organs both male and +female. Other human figures were to be seen with the legs and horns of +goats; some had horses' feet; while others united the hind-quarters of +a horse with the body of a man, resembling in shape the hippo-centaurs. +Bulls likewise were bred there with the heads of men, and dogs with +four told bodies, terminated in their extremities with the tails of +fishes; horses also with the heads of dogs; men too and other animals, +with the heads and bodies of horses and the tails of fishes. In short, +there were creatures in which were combined the limbs of every species +of animals. In addition to these, fishes, reptiles, serpents, with +other monstrous animals, which assumed each other's shape and +countenance. Of all which were preserved delineations in the temple of +Belus at Babylon."</p> + +<p align="center"><img src="images/007.png" alt="" /><br /> +Babylonian Demon. [No. 93,089.]</p> + +<p align="center">[THE SLAUGHTER OF THE QUEEN OF THE ABYSS.]</p> + +<p>"The person, who presided over them, was a woman named OMUROCA; which +in the Chaldean language is THALATTH; in Greek THALASSA, the sea; but +which might equally be interpreted the Moon. All things being in this +situation, Belus came, and cut the woman asunder: and of one half of +her he formed the earth, and of the other half the heavens; and at the +same time destroyed the animals within her. All this (he says) was an +allegorical description of nature."</p> + +<p align="center">[THE CREATION OF MAN.]</p> + +<p>"For, the whole universe consisting of moisture, and animals being +generated therein, the deity above-mentioned<a href="#fn6"><sup>6</sup></a> took off his own head: +upon which the other gods mixed the blood, as it gushed out, with the +earth; and from whence were formed men. On this account it is that +they are rational and partake of divine knowledge."</p> + +<p align="center">[BELUS CREATES THE UNIVERSE.]</p> + +<p>"This Belus, by whom they signify Jupiter, divided the darkness, and +separated the Heavens from the Earth, and reduced the universe to +order. But the animals not being able to bear the prevalence of light, +died. Belus upon this, seeing a vast space unoccupied, though by +nature fruitful, commanded one<a href="#fn7"><sup>7</sup></a> of the gods to take off his head, +and to mix the blood with the earth; and from thence to form other men +and animals, which should be capable of bearing the air. Belus formed +also the stars, and the sun, and the moon, and the five planets. Such, +according to Polyhistor Alexander, is the account which Berosus gives +in his first book." (See Cory, <i>Ancient Fragments</i>, London, 1832, +pp. 24-26.)</p> + +<p>In the sixth century of our era DAMASCIUS the SYRIAN, the last of the +Neo-Platonic philosophers, wrote in Greek in a work on the Doubts and +Solutions of the first Principles, in which he says: "But the +Babylonians, like the rest of the Barbarians, pass over in silence the +One principle of the Universe, and they conceive Two, TAUTHE and +APASON; making APASON the husband of TAUTHE, and denominating her the +mother of the gods. And from these proceeds an only-begotten son, +MOYMIS, which I conceive is no other than the Intelligible World +proceeding from the two principles. From these, also, another progeny +is derived, DACHE and DACHUS; and again, a third, KISSARE and ASSORUS, +from which last three others proceed, ANUS, and ILLINUS, and AUS. And +of AUS and DAUCE is born a son called Belus, who, they say, is the +fabricator of the world, the Demiurgus." (See Cory, <i>Ancient +Fragments</i>, London, 1832, p. 318.)</p> + + +<h2>The Seven Tablets of Creation. Description of Their Contents.</h2> + +<p>In the beginning nothing whatever existed except APSŪ, which may be +described as a boundless, confused and disordered mass of watery +matter; how it came into being is unknown. Out of this mass there were +evolved two orders of beings, namely, demons and gods. The demons had +hideous forms, even as Berosus said, which were part animal, part +bird, part reptile and part human. The gods had wholly human forms, +and they represented the three layers of the comprehensible world, +that is to say, heaven or the sky, the atmosphere, and the +underworld. The atmosphere and the underworld together formed the +earth as opposed to the sky or heaven. The texts say that the first +two gods to be created were LAKHMU <img src="images/c007.png" alt="[Cuneiform]" /> and LAKHAMU +<img src="images/c008.png" alt="[Cuneiform]" />. Their attributes cannot at present be described, but +they seem to represent two forms of primitive matter. They appear to +have had no existence in popular religion, and it has been thought +that they may be described as theological conceptions containing the +notions of matter and some of its attributes.</p> + +<p align="center"><img src="images/008.png" alt="" /><br /> +Terra-cotta figure of a Babylonian Demon. [No. 22,458.]</p> + +<p>After countless aeons had passed the gods ANSHAR <img src="images/c009.png" alt="[Cuneiform]" /> and +KISHAR <img src="images/c010.png" alt="[Cuneiform]" /> came into being; the former represents the "hosts +of heaven," and the latter the "hosts of earth."</p> + +<p>After another long and indefinite period the independent gods of the +Babylonian pantheon came into being, <i>e.g.</i>, ANU <img src="images/c011.png" alt="[Cuneiform]" />, EA <img src="images/c012.png" alt="[Cuneiform]" />, who is +here called NUDIMMUD <img src="images/c013.png" alt="[Cuneiform]" />, and others.</p> + +<p align="center"><img src="images/009.png" alt="" /><br /> +Bronze figure of a Babylonian Demon. [No. 93,078.]</p> + +<p>As soon as the gods appeared in the universe "order" came into +being. When APSŪ, the personification of confusion and disorder of +every kind, saw this "order," he took counsel with his female +associate TIĀMAT <img src="images/c014.png" alt="[Cuneiform]" /> with the object of finding some means of +destroying the "way" <img src="images/c015.png" alt="[Cuneiform]" /> (<i>al-ka-at</i>) or "order" of the +gods. Fortunately the Babylonians and Assyrians have supplied us with +representations of Tiāmat, and these show us what form ancient +tradition assigned to her. She is depicted as a ferocious monster with +wings and scales and terrible claws, and her body is sometimes that of +a huge serpent, and sometimes that of an animal. In the popular +imagination she represented all that was physically terrifying, and +foul, and abominable; she was nevertheless the mother of everything, +<a href="#fn8"><sup>8</sup></a> and was the possessor of the DUP SHIMATI or "TABLET OF DESTINIES" +<img src="images/c016.png" alt="[Cuneiform]" />. No description of this Tablet or its contents is +available, but from its name we may assume that it was a sort of +Babylonian Book of Fate.<a href="#fn9"><sup>9</sup></a> Theologically, Tiāmat represented to the +Babylonians the same state in the development of the universe as did +<i>tōhū wā-bhōhū</i> (Genesis i. 2), <i>i.e.</i>, formlessness and +voidness, of primeval matter, to the Hebrews She is depicted both on +bas-reliefs and on cylinder seals in a form which associates her with +LABARTU, <a href="#fn10"><sup>10</sup></a> a female devil that prowled about the desert at night +suckling wild animals but killing men. And it is tolerably certain +that she was the type, and symbol, and head of the whole community of +fiends, demons and devils.</p> + +<p align="center"><img src="images/010.png" alt="" /><br /> +Terra-cotta plaque with a Typhonic animal in relief. [No. 103,381.]</p> + +<p>In the consultation which took place between APSŪ and TIĀMAT, their +messenger MU-UM-MU <img src="images/c019.png" alt="[Cuneiform]" /> took part; of the history and +attributes of this last-named god nothing is known. The result of the +consultation was that a long struggle began between the demons and the +gods, and it is clear that the object of the powers of darkness was to +destroy the light. The whole story of this struggle is the subject of +the Seven Tablets of Creation. The gods are deifications of the sun, +moon, planets and other stars, and APSŪ, or CHAOS, and his companions +the demons, are personifications of darkness, night and evil. The +story of the fight between them is nothing more nor less than a +picturesque allegory of natural phenomena. Similar descriptions are +found in the literatures of other primitive nations, and the story of +the great fight between Her-ur, the great god of heaven, and Set, the +great captain of the hosts of darkness, may be quoted as an example. +Set regarded the "order" which Ḥer-ur was bringing into the universe +with the same dislike as that with which APSŪ contemplated the +beneficent work of Sin, the Moon-god, Shamash, the Sun-god, and their +brother gods. And the hostility of Set and his allies to the gods, +like that of Tiāmat and her allies, was everlasting.</p> + +<p align="center"><img src="images/011.png" alt="" /><br /> +between Marduk (Bel) and the Dragon. Drawn from a +bas-relief from the Palace of Ashur-nasir-pal, King of Assyria, +885-860 B.C., at Nimrūd. [Nimrūd Gallery, Nos. 28 and 29.]</p> + +<p>At this point a new Text fills a break in the First Tablet, +and describes the fight which took place between Nudimmud +or Ea, (the representative of the established "order" which +the rule of the gods had introduced into the domain of Apsū +and Tiāmat) and Apsū and his envoy Mummu. Ea went forth +to fight the powers of darkness and he conquered Apsū and +Mummu. The victory over Apsū, <i>i.e.</i>, the confused and +boundless mass of primeval water, represents the setting of +impassable boundaries to the waters that are on and under the +earth, <i>i.e.</i>, the formation of the Ocean. The exact details of +the conquest cannot be given, but we know that Ea was the +possessor of the "pure (or white, or holy) incantation" and + +that he overcame Apsū and his envoy by the utterance of a +powerful spell. In the Egyptian Legend of Rā and Āapep, +the monster is rendered spell-bound by the god Ḥer-Ṭuati, +who plays in it exactly the same part as Ea in the Babylonian +Legend.</p> + +<p>When Tiāmat heard of Ea's victory over Apsū and Mummu +she was filled with fury, and determined to avenge the death +of Apsū, her husband.</p> + +<p>The first act of TIĀMAT after the death of Apsū was to increase the +number of her allies. We know that a certain creature called +"UMMU-KHUBUR" <img src="images/c020.png" alt="[Cuneiform]" /> at once spawned a brood of devilish monsters +to help her in her fight against the gods. Nothing is known of the +origin or attributes of UMMU-KHUBUR, but some think she was a form of +TIĀMAT. Her brood probably consisted of personifications of mist, fog, +cloud, storm, whirlwinds and the blighting and destroying powers which +primitive man associated with the desert. An exact parallel of this +brood of devils is found in Egyptian mythology where the allies of Set + +and Āapep are called "Mesu beṭshet" <img src="images/h001.png" alt="[Hieroglyphics]" /> <i>i.e.</i>, +"spawn of impotent revolt." They are depicted in the form of +serpents, and some of them became the "Nine Worms of Ȧmenti" that are +mentioned in the Book of the Dead (Chap. I<i>a</i>).</p> + +<p>Not content with Ummu-Khubur's brood of devils, Tiāmat called the +stars and powers of the air to her aid, for she "set up" (1) the +Viper, (2) the Snake, (3) the god Lakhamu, (4) the Whirlwind, (5) the +ravening Dog, (6) the Scorpion-man, (7) the mighty Storm-wind, (8) the +Fish-man, and (9) the Horned Beast. These bore (10) the "merciless, +invincible weapon," and were under the command of (11) Kingu, whom +Tiāmat calls "her husband." Thus Tiāmat had Eleven mighty Helpers +besides the devils spawned by Ummu-Khubur. We may note in passing +that some of the above-mentioned Helpers appear among the Twelve Signs +of the Zodiac which Marduk "set up" after his conquest of Tiāmat, +<i>e.g.</i>, the Scorpion-man, the Horned Beast, etc. This fact +suggests that the first Zodiac was "set up" by Tiāmat, who with her +Eleven Helpers formed the Twelve Signs; the association of evil with +certain stars may date from that period. That the Babylonians regarded +the primitive gods as powers of evil is clear from the fact that +Lakhamu, one of them, is enumerated among the allies of Tiāmat.</p> + +<p>The helpers of Tiāmat were placed by her under the command of a god +called KINGU <img src="images/c021.png" alt="[Cuneiform]" /> who is TAMMUZ. He was the counterpart, or +equivalent, of ANU, the Sky-god, in the kingdom of darkness, for it is +said in the text "Kingu was exalted and received the power of Anu," +<i>i.e.</i>, he possessed the same power and attributes as Anu. When +Tiāmat appointed Kingu to be her captain, she recited over him a +certain spell or incantation, and then she gave him the TABLET OF +DESTINIES and fastened it to his breast, saying, "Whatsoever goeth +forth from thy mouth shall be established." Armed with all the magical +powers conferred upon him by this Tablet, and heartened by all the +laudatory epithets which his wife Tiāmat heaped upon him, Kingu went +forth at the head of his devils.</p> + +<p>When Ea heard that Tiāmat had collected her forces and Was determined +to continue the fight against the gods which Apsū and Mummu had begun, +and that she had made her husband Kingu her champion, he was +"afflicted" and "sat in sorrow." He felt unable to renew the fight +against the powers of darkness, and he therefore went and reported the +new happenings to Anshar, representative of the "host of heaven," and +took counsel with him. When Anshar heard the matter he was greatly +disturbed in mind and bit his lips, for he saw that the real +difficulty was to find a worthy antagonist for Kingu and Tiāmat. A gap +in the text here prevents us from knowing exactly what Anshar said and +did, but the context suggests that he summoned Anu, the Sky-god, to +his assistance. Then, having given him certain instructions, he sent +him on an embassy to Tiāmat with the view of conciliating her. When +Anu reached the place where she was he found her in a very wrathful +state, and she was muttering angrily; Anu was so appalled at the sight +of her that he turned and fled. It is impossible at present to explain +this interlude, or to find any parallel to it in other ancient +Oriental literature.</p> + +<p align="center"><img src="images/012.png" alt="" /><br /> +Shamash the Sun-god rising on the horizon, flames of +fire ascending from his shoulder. The two portals of the dawn, each +surmounted by a lion, are being drawn open by attendant gods. From a +Babylonian seal cylinder in the British Museum. [No. 89,110.]</p> + +<p>When Anu reported his inability to deal with Tiāmat, a council of the +gods was called, and Ea induced his son, Marduk to be present. We next +find Anshar in converse with the god Marduk, who offers to act as the +champion of the gods and to fight Tiāmat and her allies. Marduk being +a form of the Sun-god, the greatest of all the powers of light, thus +becomes naturally the protagonist of the gods, and the adversary of +Tiāmat and her powers of darkness. Then Anshar summoned a great +council of the gods, who forthwith met in a place called +"Upshukkinaku" <img src="images/c022.png" alt="[Cuneiform]" />, which may be described as the Babylonian +Olympus. It was all-important for Marduk to appear at the council of +the gods before he undertook his task, because it was necessary for +him to be formally recognised by them as their champion, and he needed +to be endowed by them with magical powers. The primitive gods Lakhmu +and Lakhamu, and the Igigi <img src="images/c023.png" alt="[Cuneiform]" /> (or <img src="images/c024.png" alt="[Cuneiform]" />), who +may be regarded as star-gods, were also summoned. A banquet was +prepared, and the gods attended, and having met and kissed each other +they sat down, and ate bread and drank hot and sweet sesame wine. The +fumes of the wine confused their senses, but they continued to drink, + +and at length "their spirits were exalted." They appointed Marduk to +be their champion officially, and then they proceeded to invest him +with the power that would cause every command he spake to be followed +immediately by the effect which he intended it to produce. Next +Marduk, with the view of testing the new power which had been given +him, commanded a garment to disappear and it did so; and when he +commanded it to reappear it did so.</p> + +<p align="center"><img src="images/013.png" alt="" /><br /> +Shamash the Sun-god setting (?) on the horizon. In his +right he holds a tree (?), and in his left a ... with a serrated +edge. Above the horizon is a goddess who holds in her left hand an ear +of corn. On the right is a god who seems to be setting free a bird +from his right hand. Round him is a river with fish in it, and behind +him is an attendant god; under his foot is a young bull. To the right +of the goddess stand a hunting god, with a bow and lasso, and a +lion. From the seal-cylinder of Adda ..., in the British Museum. About +2500 B.C. [No. 89,115.]</p> + +<p>Then the gods saluted him as their king, and gave him the insignia of +royalty, namely, the sceptre, the throne and the <i>pala</i>, +<img src="images/c025.png" alt="[Cuneiform]" />, whatever that may be. And as they handed to him these +things they commanded him to go and hack the body of Tiāmat in pieces, +and to scatter her blood to the winds. Thereupon Marduk began to arm +himself for the fight. He took a bow, a spear, and a club; he filled +his body full of fire and set the lightning before him. He took in his +hands a net wherewith to catch Tiāmat, and he placed the four winds +near it, to prevent her from escaping from it when he had snared +her. He created mighty winds and tempests to assist him, and grasped +the thunderbolt in his hand; and then, mounting upon the Storm, which +was drawn by four horses, he went out to meet and defeat Tiāmat. It +seems pretty certain that this description of the equipment of Marduk +was taken over from a very ancient account of the Fight with Tiāmat in +which the hero was Enlil, <i>i.e.</i>, the god of the air, or of the +region which lies between heaven and hell. Marduk approached and +looked upon the "Middle" or "Inside" or "Womb" of Tiāmat <a href="#fn11"><sup>11</sup></a> +<img src="images/c026.png" alt="[Cuneiform]" />, and divined the plan of Kingu who had taken up his +place therein. In the Seventh Tablet (l. 108) Marduk is said to have +"entered into the middle of Tiāmat," and because he did so he is +called "Nibiru," <i>i.e.</i>, "he who entered in," and the "seizer of +the middle." What the words "middle of Tiāmat" meant to the Babylonian +we are not told, but it is clear that Marduk's entry into it was a +signal mark of the triumph of the god. When Kingu from the "middle of +Tiāmat" saw Marduk arrayed in his terrible panoply of war, he was +terrified and trembled, and staggered about and lost all control of +his legs; and at the mere sight of the god all the other fiends and +devils were smitten with fear and reduced to helplessness. Tiāmat saw +Marduk and began to revile him, and when he challenged her to battle +she flew into a rage and attempted to overthrow him by reciting an +incantation, thinking that her words of power would destroy his +strength. Her spell had no effect on the god, who at once cast his net +over her. At the same moment he made a gale of foul wind to blow on +her face, and entering through her mouth it filled her body; whilst +her body was distended he drove his spear into her, and Tiāmat split +asunder, and her womb fell out from it. Marduk leaped upon her body +and looked on her followers as they attempted to escape. But the Four +Winds which he had stationed round about Tiāmat made all their efforts +to flee of no effect. Marduk caught all the Eleven allies of Tiāmat in +his net, and he trampled upon them as they lay in it helpless. Marduk +then took the TABLET OF DESTINIES from Kingu's breast, and sealed it +with his seal and placed it on his own breast.</p> + +<p>Then returning to the dead body of Tiāmat he smashed her skull with +his club and scattered her blood to the north wind, and as a reward +for his destruction of their terrible foe, he received gifts and +presents from the gods his fathers.</p> + +<p>The text then goes on to say that Marduk "devised a cunning plan," +<i>i.e.</i>, he determined to carry out a series of works of +creation. He split the body of Tiāmat into two parts; out of one half +he fashioned the dome of heaven, and out of the other he constructed +the abode of Nudimmud, or Ea, which he placed over against Apsu, +<i>i.e.</i>, the deep. He also formulated regulations concerning the +maintenance of the same. By this "cunning plan" Marduk deprived the +powers of darkness of the opportunity of repeating their revolt with +any chance of success. Having established the framework of his new +heaven and earth Marduk, acting as the celestial architect, set to +work to furnish them. In the first place he founded E-Sharra +<img src="images/c027.png" alt="[Cuneiform]" />, or the mansion of heaven, and next he set apart and +arranged proper places for the old gods of the three realms--Anu, Bel +and Ea.</p> + +<p align="center"><img src="images/014.png" alt="" /><br /> +Tablet sculptured with a scene representing the worship +of the Sun-god in the Temple of Sippar. The Sun-god is seated on a +throne within a pavilion holding in one hand a disk and bar which +(like <img src="images/h003.png" alt="[Illustration]" /> in Egyptian) may symbolize eternity. Above his +head are the three symbols of the Moon, the Sun, and the planet +Venus. On a stand in front of the pavilion rests the disk of the Sun, +which is held in position by ropes grasped in the hands of two divine +beings who are supported by the roof of the pavilion. The pavilion of +the Sun-god stands on the Celestial Ocean, and the four small disks +indicate either the four cardinal points or the tops of the pillars of +the heavens. The three figures in front of the disk represent the high +priest of Shamash, the king (Nabu-aplu-iddina, about 870 B.C.) and an +attendant goddess. [No. 91,000.]</p> + +<p>The text of the Fifth Tablet, which would undoubtedly have supplied +details as to Marduk's arrangement and regulations for the sun, the +moon, the stars, and the Signs of the Zodiac in the heavens is +wanting. The prominence of the celestial bodies in the history of +creation is not to be wondered at, for the greater number of the +religious beliefs of the Babylonians are grouped round them. Moreover, +the science of astronomy had gone hand in hand with the superstition +of astrology in Mesopotamia from time immemorial; and at a very early +period the oldest gods of Babylonia were associated with the heavenly +bodies. Thus the Annunaki and the Igigi, who are bodies of deified +spirits, were identified with the stars of the northern and southern +heaven, respectively. And all the primitive goddesses coalesced and +were grouped to form the goddess Ishtar, who was identified with the +Evening and Morning Star, or Venus. The Babylonians believed that the +will of the gods was made known to men by the motions of the planets, +and that careful observation of them would enable the skilled seer to +recognize in the stars favourable and unfavourable portents. Such +observations, treated from a magical point of view, formed a huge mass +of literature which was being added to continually. From the nature of +the case this literature enshrined a very considerable number of facts +of pure astronomy, and as early as the period of the First Dynasty +(about 2000 B.C.), the Babylonians were able to calculate astronomical +events with considerable accuracy, and to reconcile the solar and + +lunar years by the use of epagomenal months. They had by that time +formulated the existence of the Zodiac, and fixed the "stations" of +the moon, and the places of the planets with it; and they had +distinguished between the planets and the fixed stars. In the Fifth +Tablet of the Creation Series (l. 2) the Signs of the Zodiac are +called <i>Lumashi</i><a href="#fn12"><sup>12</sup></a> <img src="images/c028.png" alt="[Cuneiform]" />, but unfortunately no list +of their names is given in the context. Now these are supplied by the +little tablet (No. 77,821) of the Persian Period of which a +reproduction is here given. It has been referred to and discussed by +various scholars, and its importance is very great. The transcript of +the text, which is now published (see p. 68) for the first time, will +be acceptable to the students of the history of the Zodiac. Egyptian, +Greek, Syriac and Arabic astrological and astronomical texts all +associate with the Signs of the Zodiac twelve groups, each containing +three stars, which are commonly known as the "Thirty-six Dekans."<a href="#fn13"><sup>13</sup></a> + +The text of line 4 of the Fifth Tablet of the Creation Series proves +that the Babylonians were acquainted with these groups of stars, for +we read that Marduk "set up for the twelve "months of the year three +stars apiece." In the List of Signs of the Zodiac here given, it will +be seen that each Sign is associated with a particular month.</p> + +<p align="center"><img src="images/015.png" alt="" /><br /> +Tablet inscribed with a list of the Signs of the +Zodiac. [No. 77,821.]</p> + +<p>At a later period, say about 500 B.C., the Babylonians made some of +the gods regents of groups of stars, for Enlil ruled 33 stars, Anu 23 +stars, and Ea 15 stars. They also possessed lists of the fixed stars, +and drew up tables of the times of their heliacal risings. Such lists +were probably based upon very ancient documents, and prove that the +astral element in Babylonian religion was very considerable.</p> + +<p>The accompanying illustration, which is reproduced from the Boundary +Stone of Ritti-Marduk (Brit. Mus., No. 90,858), supplies much +information about the symbols of the gods, and of the Signs of the +Zodiac in the reign of Nebuchadnezzar I, King of Babylon, about 1120 +B.C.. Thus in Register 1, we have the Star of Ishtar, the crescent of +the Moon-god Sin, and the disk of Shamash the Sun-god. In Reg. 2 are +three stands (?) surmounted by tiaras, which represent the gods Anu, +Enlil (Bel) and Ea respectively. In Reg. 3 are three altars (?) or +shrines (?) with a monster in Nos. 1 and 2. Over the first is the +lance of Marduk, over the second the mason's square of Nabū, and over +the third is the symbol of the goddess Ninkharsag, the Creatress. In +Reg. 4 are a standard with an animal's head, a sign of Ea; a +two-headed snake = the Twins; an unknown symbol with a horse's head, +and a bird, representative of Shuḳamuna and Shumalia. In Reg. 5 are a +seated figure of the goddess Gula and the Scorpion-man; and in Reg. 6 +are forked lightning, symbol of Adad, above a bull, the Tortoise, +symbol of Ea (?), the Scorpion of the goddess Ishkhara, and the Lamp +of Nusku, the Fire-god. Down the left-hand side is the serpent-god +representing the constellation of the Hydra.</p> + +<p align="center"><img src="images/016.png" alt="[Illustration]" /></p> + +<p>The mutilated text of the Fifth Tablet makes it impossible to gain +further details in connection with Marduk's work in arranging the +heavens. We are, however, justified in assuming that the gaps in it +contained statements about the grouping of the gods into triads. In +royal historical inscriptions the kings often invoke the gods in +threes, though they never call any one three a triad or trinity. It +seems as if this arrangement of gods in threes was assumed to be of +divine origin. In the Fourth Tablet of Creation, one triad +"Anu-Bel-Ea" is actually mentioned, and in the Fifth Tablet, another +is indicated, "Sin-Shamash-Ishtar." In these triads Anu represents the +sky or heaven, Bel or Enlil the region under the sky and including the +earth, Ea the underworld, Sin the Moon, Shamash the Sun, and Ishtar +the star Venus. When the universe was finally constituted several +other great gods existed, <i>e.g.</i>, Nusku, the Fire-god, Enurta,<a href="#fn14"><sup>14</sup></a> a solar god, Nergal, the god of war and handicrafts, Nabu, the god +of learning, Marduk of Babylon, the great national god of Babylonia, +and Ashur, the great national god of Assyria.</p> + +<p>When Marduk had arranged heaven and earth, and had established the +gods in their places, the gods complained that their existence was +barren, because they lacked worshippers at their shrines and +offerings. To make a way out of this difficulty Marduk devised another +"cunning plan," and announced his intention of creating man out of +"blood and bone" DAMI IṢṢIMTUM <img src="images/c029.png" alt="[Cuneiform]" />. We have already quoted +(see p. 11) the statement of Berosus that man was created out of the +blood of a god mixed with earth; here, then, is the authority for his +words. Marduk made known to Ea his intention of creating man, and Ea +suggested that if one of the gods were sacrificed the remainder of +them should be set free from service, presumably to Marduk. Thereupon +Marduk summons a council of the gods, and asks them to name the +instigator of the fight in which he himself was the victor. In reply +the gods named Kingu, Tiāmat's second husband, whom they seized +forthwith, and bound with fetters and carried to Ea, and then having +"inflicted punishment upon him they let his blood." From Kingu's blood +Ea fashioned mankind for the service of the gods.</p> + +<p>Now among the texts which have been found on the tablets at Ḳal'at +Sharḳāt is an account of the creation of man which differs from the +version given in the Seven Tablets of Creation, but has two features +in common with it. These two features are: (1) the council of the gods +to discuss the creation of man; (2) the sacrifice which the gods had +to make for the creation of man. In the variant version two (or more) +gods are sacrificed, <img src="images/c030.png" alt="[Cuneiform]" />, <i>Ilu Nagar Ilu Nagar</i>, +<i>i.e.</i>, "the workmen gods," about whom nothing is known. The +place of sacrifice is specified with some care, and it is said to be +"Uzu-mu-a, or the bond of heaven and earth." Uzu-mu-a may be the bolt +with which Marduk locked the two halves of Tiāmat into place.</p> + +<p>The Anunnaki, wishing to give an expression of their admiration for +Marduk's heroism, decided to build him a shrine or temple. To this +Marduk agreed, and chose Babylon, <i>i.e.</i>, the "Gate of God," for +its site. The Anunnaki themselves made the bricks, and they built the +great temple of E-Sagila at Babylon. When the temple was finished, +Marduk re-enacted the scene of creation; for, as he had formerly +assigned to each god his place in the heavens, so now he assigned to +each god his place in E-Sagila. The tablet ends with a long hymn of +praise which the Anunnaki sang to Marduk, and describes the summoning +of an assembly of the gods to proclaim ceremonially the great Fifty +Names of this god. Thus the gods accepted the absolute supremacy of +Marduk.</p> + +<p>From the above it is clear that a dispute broke out between Marduk and +the gods after he had created them, and the tradition of it has made +its way into the religious literatures of the Hebrews, Syrians, Arabs, +Copts and Abyssinians. The cuneiform texts tell us nothing about the +cause of the dispute, but tradition generally ascribes it to the +creation of man by the supreme God; and it is probable that all the +apocryphal stories which describe the expulsion from heaven of the +angels who contended against God under the leadership of Satan, or +Satnael, or Iblīs, are derived from a Babylonian original which has +not yet been found. The "Fifty Names," or laudatory epithets mentioned +above, find parallels in "Seventy-five Praises of Rā," sung by the +Egyptians under the XIXth dynasty,<a href="#fn15"><sup>15</sup></a> and in the "Ninety-nine +Beautiful Names of Allāh," which are held in such great esteem by the +Muḥammadans.<a href="#fn16"><sup>16</sup></a> The respect in which the Fifty Names were held by the +Babylonians is well shown by the work of the Epilogue on the Seventh +Tablet, where it is said, "Let them be held in remembrance, let the +first-comer (<i>i.e.</i>, any and every man) proclaim them; let the +wise and the understanding consider them together. Let the father +repeat them and teach them to his son. Let them be in the ears of the +herdsman and the shepherd."</p> + +<p>The object of the writer of the Fifty Names was to show that Marduk +was the "Lord of the gods," that the power, qualities and attributes +of every god were enshrined in him, and that they all were merely +forms of him. This fact is proved by the tablet (No. 47,406),<a href="#fn17"><sup>17</sup></a> +which contains a long list of gods who are equated with Marduk in his +various forms.<a href="#fn18"><sup>18</sup></a> The tendency in the later Babylonian religion to +make Marduk the god above all gods has led many to think that +monotheistic conceptions were already in existence among the +Babylonians as early as the period of the First Dynasty, about 2000 +B.C. It is indisputable that Marduk obtained his pre-eminence in the +Babylonian Pantheon at this early period. But some authorities deny +the existence of monotheistic conceptions among the Babylonians at +that time, and attribute Marduk's kingship of the gods to the +influence of the political situation of the time, when Babylon first +became the capital of the country, and mistress of the greater part of +the known world. Material for deciding this question is wanting, but +it may be safely said that whatever monotheistic conceptions existed +at that time, their acceptance was confined entirely to the priests +and scribes. They certainly find no expression in the popular +religious texts.</p> + +<p>Both the source of the original form of the Legend of the Fight +between Ea and Apsu, and Marduk and Tiāmat, and the period of its +composition are unknown, but there is no doubt that in one form or +another it persisted in Mesopotamia for thousands of years. The +apocryphal book of "Bel and the Dragon" shows that a form of the +Legend was in existence among the Babylonian Jews long after the +Captivity, and the narrative relating to it associates it with +religious observances. But there is no foundation whatsoever for the +assertion which has so often been made that the Two Accounts of the +Creation which are given in the early chapters in Genesis are derived +from the Seven Tablets of Creation described in the preceding +pages. It is true that there are many points of resemblance between +the narratives in cuneiform and Hebrew, and these often illustrate +each other, but the fundamental conceptions of the Babylonian and +Hebrew accounts are essentially different. In the former the earliest +beings that existed were foul demons and devils, and the God of +Creation only appears at a later period, but in the latter the +conception of God is that of a Being Who existed in and from the +beginning, Almighty and Alone, and the devils of chaos and evil are +His servants.</p> + +<p align="center"><img src="images/017.png" alt="" /><br /> +Marduk destroying Tiāmat, who is here represented in +the form of a huge serpent. From a seal-cylinder in the British +Museum. [No. 89,589.]</p> + +<p>Among the primitive Semitic peoples there were probably many versions +of the story of the Creation; and the narrative told by the Seven +Tablets is, no doubt, one of them in a comparatively modern form. It +is quite clear that the Account of the Creation given in the Seven +Tablets is derived from very ancient sources, and a considerable +amount of literary evidence is now available for reconstructing the +history of the Legend. Thus in the Sumerian Account the narrative of +the exploits of the hero called ZIUSUDU<a href="#fn19"><sup>19</sup></a> <img src="images/c031.png" alt="[Cuneiform]" /> begins +with a description of the Creation and then goes on to describe a +Flood, and there is little doubt that certain passages in this text +are the originals of the Babylonian version as given in the Seven +Tablets. In the Story of ZIUSUDU, however, there is no mention of any +Dragon. And there is reason to think that the Legend of the Dragon had +originally nothing whatever to do with the Creation, for the texts of +fragments of two distinct Accounts<a href="#fn20"><sup>20</sup></a> of the Creation describe a +fight between a Dragon and some deity other than Marduk. In other +Accounts the Dragon bears a strong resemblance to the Leviathan of +Psalm civ, 26; Job xli, 1. In the one text he is said to be 50 +<i>biru</i><a href="#fn21"><sup>21</sup></a> in length, and 1 <i>biru</i> in thickness; his mouth +was 6 cubits (about 9 feet) wide, and the circumference of his ears 12 +cubits (18 feet). He was slain by a god whose name is unknown, and the +blood continued to flow from his body for three years, three months, +one day and one night. In the second text the Dragon is 60 +<i>biru</i> long and his thickness is 30 <i>biru</i>; the diameter of +each eye is half a <i>biru</i>, and his paws are 20 <i>biru</i> +long. Thus there is every reason for believing that the Legend as it +is given in the Seven Tablets is the work of some editor, who added +the Legend of the Creation to the Legend of the Dragon in much the +same way as the editor of the Gilgamish Legends included an account of +the Deluge in his narrative of the exploits of his hero. All forms of +the Legend of the Creation and of the Dragon were popular in +Babylonia, and one of them achieved so much notoriety that the priest +employed recited it as an incantation to charm away the toothache.</p> + +<p>The literary form of the text of the Seven Tablets fulfils the +requirements of Semitic poetry in general. The lines usually fall into +couplets, the second line being the antiphon of the first, +<i>e.g.</i>:--</p> + +<blockquote>"When in the height heaven was not named,<br /> +And the earth beneath did not yet bear a name."</blockquote> + +<p>Each line, or verse, falls into two halves, and a well-marked caesura +divides each line, or verse, into two equally accented parts. And the +half-lines can be further resolved into two halves, each containing a +single accented word or phrase. This is proved by tablet Spartali ii, +265A, where the scribe writes his lines and spaces the words in such a +way as to show the subdivision of the lines. Thus we have:--</p> + +<table summary="" align="center"> +<tr> + <td><i>enuma</i></td> + <td>| <i>elish</i></td> + <td>|| <i>lā nabū</i></td> + <td>| <i>shamamu</i></td> +</tr> +<tr> + <td><i>shaplish</i></td> + <td>| <i>ammatum</i></td> + <td>|| <i>shuma</i></td> + <td>| <i>lā zakrat</i></td> +</tr> +</table> + +<p>Here there is clearly a rhythm which resembles that found in the poems +of the Syrians and Arabs, but there are many instances of its +inconsistent use in several parts of the text. Both rhyme and +alliteration appear to be used occasionally.</p> + + +<h2>The Seven Tablets of Creation.--Translation.</h2> + +<h3>FIRST TABLET.<a href="#fn22"><sup>22</sup></a></h3> + +<p>1. When the heavens above were yet unnamed,<a href="#fn23"><sup>23</sup></a></p> + +<p>2. And the name of the earth beneath had not been recorded,</p> + +<p>3. Apsu, the oldest of beings, their progenitor,</p> + +<p>4. "Mummu" Tiāmat, who bare each and all of them--</p> + +<p>5. Their waters were merged into a single mass.</p> + +<p>6. A field had not been measured, a marsh had not been searched out,</p> + +<p>7. When of the gods none was shining,</p> + +<p align="center"><img src="images/018.png" alt="" /><br /> +Portion of a tablet inscribed in Assyrian with a text +of the First Tablet of the Creation Series. [K. 5419C.]</p> + +<p>8. A name had not been recorded, a fate had not been fixed,</p> + +<p>9. The gods came into being in the midst of them.</p> + +<p>10. The god Lakhmu and the goddess Lakhamu were made to shine, they +were named.</p> + +<p>11. [Together] they increased in stature, they grew tall.</p> + +<p>12. Anshar and Kishar came into being, and others besides them.</p> + +<p>13. Long were the days, the years increased.</p> + +<p>14. The god Anu, their son, the equal of his fathers, [was created].</p> + +<p>15. The god Anshar made his eldest son Anu in his own image.</p> + +<p>16. And the god Anu begat Nudimmud (Ea) the image of himself.</p> + +<p>17. The god Nudimmud was the first among his fathers,</p> + +<p>18. Endowed with understanding, he who thinketh deeply, the orator</p> + +<p>19. Exceedingly mighty in strength above his father Anshar who begat +him.</p> + +<p>20. Unrivalled amongst the gods his brothers ...</p> + +<p>21. The confraternity of the gods was established.</p> + +<p>22. Tiāmat was troubled and she ... their guardian.</p> + +<p>23. Her belly was stirred up to its uttermost depths.</p> + +<p>24. ...........</p> + +<p>25. Apsu (the watery abyss) could not diminish their brawl</p> + +<p>26. And Tiāmat gathered herself together ...</p> + +<p>27. She struck a blow, and their works ...</p> + +<p>28. Their way was not good,...</p> + +<p>29. At that time Apsu, the progenitor of the great gods,</p> + +<p>30. Shouted out and summoned Mummu, the steward of his house, saying</p> + +<p>31. "[O] Mummu, my steward, who makest my liver to rejoice,</p> + +<p>32. "Come, to Tiāmat we will go."</p> + +<p>33. They went, they lay down [on a couch] facing Tiāmat.</p> + +<p>34. They took counsel together about the gods [their children].</p> + +<p>35. Apsu took up his word and said,</p> + +<p>36. To Tiāmat, the holy (?) one, he made mention of a matter, +[saying],</p> + +<p>37. "... their way ...</p> + +<p>38. "By day I find no peace, by night I have no rest.</p> + +<p>39. "Verily I will make an end of their way, I will sweep them away,</p> + +<p>40. "There shall be a sound of lamentation; lo, then we shall rest."</p> + +<p>41. Tiāmat on hearing this</p> + +<p>42. Was stirred up to wrath and shrieked to her husband,<a href="#fn24"><sup>24</sup></a></p> + +<p>43. ... unto sickness. She raged all alone,</p> + +<p>44. She uttered a curse, and unto [Apsu, spake, saying,],</p> + +<p>45. "Whatsoever we have made we will destroy.</p> + +<p>46. "Verily their way shall be filled with disaster; lo, then we shall +rest."</p> + +<p>47. Mummu answered and gave counsel unto Apsu,</p> + +<p>48. The counsel of Mummu was ... and dire [in respect of the gods]:</p> + +<p>49. "Come, [do thou destroy] their way which is strong.</p> + +<p>50. "Then verily by day thou shalt find peace, [and] by night thou +shalt have rest."</p> + +<p>51. Apsu heard him, his face grew bright,</p> + +<p>52. For that they were planning evil against the gods, his children.</p> + +<p>53. Mummu embraced his neck ...</p> + +<p>54. He took him on his knee, he kissed him ...</p> + +<p>55. They (<i>i.e.</i> Mummu and Apsu) planned the cursing in the +assembly,</p> + +<p>56. They repeated the curses to the gods their eldest sons.</p> + +<p>57. The gods made answer ...</p> + +<p>58. They began a lamentation...</p> + +<p>59. [Endowed] with understanding, the prudent god, the exalted one,</p> + +<p>60. Ea, who pondereth everything that is, searched out their [plan].</p> + +<p>61. He brought it to nought (?), he made the form of everything to +stand still.</p> + +<p>62. He recited a cunning incantation, very powerful and holy.</p> + +<p>[In the British Museum tablets lines 63-108 are either wanting +entirely, or are too broken to translate, and the last 130 lines of +the Berlin fragment are much mutilated. The fragments of text show +that Ea waged war against Apsu and Mummu. Ea recited an incantation +which caused Apsu to fall asleep. He then "loosed the joints" of +Mummu, who in some way suffered, but he was strong enough to attack Ea +when he turned to deal with Apsu. Ea overcame both his adversaries and +divided Apsu into chambers and laid fetters upon him. In one of the +chambers of Apsu a god was begotten and born. According to the +Ninevite theologians Ea begat by his wife, who is not named, his son +Marduk, and according to the theologians of the City of Ashur, Lakhmu +begat by his wife Lakhamu a son who is no other than Anshar, or +Ashur. A nurse was appointed to rear him, and he grew up a handsome +child, to the great delight of his father. He had four ears and four +eyes, a statement which suggests that he was two-headed, and resembled +the Latin god Janus.]</p> + +<p>109. They formed a band, and went forth to battle to help Tiāmat.</p> + +<p>110. They were exceedingly wroth, they made plots by day and by night +without ceasing.</p> + +<p>111. They offered battle, fuming and raging.</p> + +<p>112. They set the battle in array, they uttered cries<a href="#fn25"><sup>25</sup></a> of hostility,</p> + +<p>113. Ummu-Khubur,<a href="#fn26"><sup>26</sup></a> who fashioned all things,</p> + +<p>114. Set up the unrivalled weapon, she spawned huge serpents,</p> + +<p>115. Sharp of tooth, pitiless in attack (?)</p> + +<p>116. She filled their bodies with venom instead of blood,</p> + +<p>117. Grim, monstrous serpents, arrayed in terror,</p> + +<p>118. She decked them with brightness, she fashioned them in exalted +forms,</p> + +<p>119. So that fright and horror might overcome him that looked upon +them,</p> + +<p>120. So that their bodies might rear up, and no man resist their +attack,</p> + +<p>121. She set up the Viper, and the Snake, and the god Lakhamu,</p> + +<p>122. The Whirlwind, the ravening Dog, the Scorpion-man,</p> + +<p>123. The mighty Storm-wind, the Fish-man, the horned Beast +(Capricorn?)</p> + +<p>124. They carried the Weapon<a href="#fn27"><sup>27</sup></a> which spared not, nor flinched from +the battle.</p> + +<p>125. Most mighty were Tiāmat's decrees, they could not be resisted,</p> + +<p>126. Thus she caused eleven [monsters] of this kind to come into +being,</p> + +<p>127. Among the gods, her first-born son who had collected her company,</p> + +<p>128. That is to say, Kingu, she set on high, she made him the great +one amongst them,</p> + +<p>129. Leader of the hosts in battle, disposer of the troops,</p> + +<p>130. Bearer of the firmly grasped weapon, attacker in the fight,</p> + +<p>131. He who in the battle is the master of the weapon,</p> + +<p>132. She appointed, she made him to sit down in [goodly apparel]</p> + +<p>133. [Saying], "I have uttered the incantation for thee. I have +magnified thee in the assembly of the gods.</p> + +<p>134. "I have filled his [<i>sic</i>, read 'thy'] hand with the +sovereignty of the whole company of the gods.</p> + +<p>135. "Mayest thou be magnified, thou who art my only spouse,</p> + +<p>136. "May the Anunnaki make great thy renown over all of them."</p> + +<p>137. She gave him the TABLET OF DESTINIES, she fastened it on his +breast, [saying],</p> + +<p>138. "As for thee, thy command shall not fall empty, whatsoever goeth +forth from thy mouth shall be established."</p> + +<p>139. When Kingu was raised on high and had taken the heavens +(literally, the god Anutum)</p> + +<p>140. He fixed the destinies for the gods his sons,</p> + +<p>141. Open your mouths, let the Fire-god<a href="#fn28"><sup>28</sup></a> be quenched,</p> + +<p>142. He who is glorious in battle and is most mighty, shall do great +deeds.</p> + +<h3>SECOND TABLET.</h3> + +<p>1. Tiāmat made solid that which she had moulded.</p> + +<p>2. She bound the gods her children with [evil bonds].</p> + +<p>3. Tiāmat wrought wickedness to avenge Apsu.</p> + +<p>4. When ... had harnessed his chariot he went to meet Ea,</p> + +<p>5. Ea hearkened to his story,</p> + +<p>6. He was sorely afflicted and abode in sorrow,</p> + +<p>7. The days were long, his wrath died down.</p> + +<p>8. He went his way to the dwelling of Anshar, his father,</p> + +<p>9. He went into the presence of Anshar, the father who begat him,</p> + +<p align="center"><img src="images/019.png" alt="" /><br /> +Portion of a tablet inscribed in Assyrian with a text +of the Second Tablet of the Creation Series. [No. 40,559.]</p> + +<p>10. Whatsoever Tiāmat had devised he repeated unto him,</p> + +<p>11. Mother Tiāmat who gave us birth hath sown these things.</p> + +<p>12. She hath set in order her assembly, she rageth furiously,</p> + +<p>13. All the gods have joined themselves to her.</p> + +<p>14. They march by her side together with those whom ye have created.</p> + +<p>15. They formed a band and went forth to battle to help Tiāmat,</p> + +<p>16. They were exceedingly wroth, they made plots by day and by night +without ceasing,</p> + +<p>17. They offered battle, fuming and raging,</p> + +<p>18. They set the battle in array, they uttered cries of defiance.</p> + +<p>19. Ummu-Khubur,<a href="#fn29"><sup>29</sup></a> who fashioned all things,</p> + +<p>20. Set up the unrivalled weapon, she spawned huge serpents</p> + +<p>21. Sharp of tooth, pitiless in attack (?)</p> + +<p>22. She filled their bodies with venom instead of blood,</p> + +<p>23. Grim, monstrous serpents arrayed in terror.</p> + +<p>24. She decked them with brightness, she fashioned them in exalted +forms,</p> + +<p>25. So that fright and horror might overcome him that looked upon +them,</p> + +<p>26. So that their bodies might rear up, and no man resist their +attack.</p> + +<p>27. She set up the Viper, and the Snake, and the god Lakhamu,</p> + +<p>28. The Whirlwind, the ravening Dog, the Scorpion-man,</p> + +<p>29. The Storm-wind, the Fish-man, the Horned Beast.</p> + +<p>30. They carried the Weapon which spared not, nor flinched from the +battle.</p> + +<p>31. Most mighty were Tiāmat's allies, they could not be resisted.</p> + +<p>32. Thus she caused eleven [monsters] of this kind to come into being.</p> + +<p>33. Among the gods, her first-born son who had collected her company,</p> + +<p>34. That is to say, Kingu, she set on high, she made him the great one +amongst them.</p> + +<p>35. Leader of the hosts in battle, disposer of the troops,</p> + +<p>36. Bearer of the firmly-grasped weapon, attacker in the fight,</p> + +<p>37. He who in the battle is the master of the weapon,</p> + +<p>38. She appointed, she made him to sit down in [goodly apparel]</p> + +<p>39. [Saying], "I have recited the incantation for thee, I have +magnified thee in the assembly of the gods,</p> + +<p>40. "I have filled his [<i>sic</i>, read 'thy'] hand with the +sovereignty of the whole company of the gods.</p> + +<p>41. "Mayest thou be magnified, thou who art my only spouse,</p> + +<p>42. "May the Anunnaki make great thy renown over all of them."</p> + +<p>43. She gave him the TABLET OF DESTINIES, she fastened it on his +breast, [saying]--</p> + +<p>44. "As for thee, thy command shall not fall empty, what goeth forth +from thy mouth shall be established."</p> + +<p>45. When Kingu was raised on high and had taken the heavens +(literally, "the god Anutum") + + +46. He fixed the destinies for the gods his sons, [saying],</p> + +<p>47. "Open your mouths, let the Fire-god be quenched,</p> + +<p>48. "He who is glorious in battle and is most mighty shall do great +deeds."</p> + +<p>49. When Anshar heard that Tiāmat was stirred mightily,</p> + +<p>50. ... he bit his lips</p> + +<p>51. ... his mind was not at peace</p> + +<p>[Lines 52-54 too fragmentary for translation.]</p> + +<p>An'shar then addresses Ea and says:--</p> + +<p>55. "Thou hast slain Mummu and Apsu</p> + +<p>56. "But Tiāmat hath exalted Kingu--where is the one who can meet her?</p> + +<p>[Lines 57 and 58 imperfect; lines 59-71 wanting.]</p> + +<p>72. Anshar spake a word unto his son [Anu]:--</p> + +<p>73. "... this is a difficulty, my warrior</p> + +<p>74. "Whose power is exalted, whose attack cannot be stayed,</p> + +<p>75. "Go and stand thou in the presence of Tiāmat,</p> + +<p>76. "That her spirit [be quieted], her heart softened.</p> + +<p>77. "But should she not hearken unto thy word,</p> + +<p>78. "Speak thou our word unto her so that she may be abated."</p> + +<p>79. [Anu] heard the order of his father Anshar.</p> + +<p>80. He took the straight road to her, and hastened on the way to her.</p> + +<p>81. Anu drew nigh, he searched out the plan of Tiāmat,</p> + +<p>82. He could not prevail against her, he turned back.</p> + +<p>Lines 83 and 84 contain Anu's report to Anshar, but they are too +fragmentary to translate; line 85 reads:--</p> + +<p>83. He (Anu) went to his father Anshar who begat him,</p> + +<p>84. He spake unto him a word [concerning Tiāmat]</p> + +<p>85. [She laid] hands upon me that withered me up."</p> + +<p>86. Anshar was distressed, he looked down upon the ground,</p> + +<p>87. He turned pale; towards Ea he lifted up his head.</p> + +<p>88. All the Anunnaki assembled at their posts.</p> + +<p>89. They shut their mouths, they sat in lamentation.</p> + +<p>90. [They said], "Nowhere is there a god who can attack Tiāmat.</p> + +<p>91. "He would not escape from Tiāmat's presence with his life."</p> + +<p>92. The Lord Anshar, the Father of the gods, [spake] majestically,</p> + +<p>93. He lifted up his heart, he addressed the Anunnaki, [saying]</p> + +<p>94. "He whose [strength] is mighty [shall be] an avenger for [us]</p> + +<p>95. "The ... in the strife, Marduk the Hero."</p> + +<p>96. Ea called Marduk to the place where he gave oracles,</p> + +<p>97. Marduk came and according to his heart he addressed him,</p> + +<p>98. [Saying], "O Marduk, hear the counsel and advice of thy father,</p> + +<p>99. "Thou art the son who refresheth his heart,</p> + +<p>100. "Draw nigh and enter the presence of An-shar,</p> + +<p>101. "Stand there [with joy], when he looketh upon thee he will be at +rest."<a href="#fn30"><sup>30</sup></a></p> + +<p>113. The Lord [Marduk] rejoiced at the word of his father,</p> + +<p>114. He approached and took up his place before Anshar.</p> + +<p>115. Anshar looked upon him and his heart was filled with gladness.</p> + +<p>116. He (<i>i.e.</i>, Anshar) kissed his (Marduk's) lips, and his +(Anshar's) fear was removed. [Then Marduk said]</p> + +<p>117. "My father, let not the opening of thy mouth be closed,<a href="#fn31"><sup>31</sup></a></p> + +<p>118. "I will go, I will make to take place all that is in thy heart.</p> + +<p>119. "Anshar, let not the opening of thy mouth be closed,</p> + +<p>120. "I will go, I will make to take place all that is in thy heart." +[Anshar says to Marduk]</p> + +<p>121. "What man is the cause of the battle which made thee go forth</p> + +<p>122. "... Tiāmat, who is a woman, pursueth thee with weapons.</p> + +<p>123. "Rejoice our [hearts] and make us glad.</p> + +<p>124. "Thou thyself shalt soon trample upon the neck of Tiāmat,</p> + +<p>125. "Rejoice our [hearts] and make us glad.</p> + +<p>126. "Thou thyself shalt soon trample upon the neck of Tiāmat.</p> + +<p>127. "My son, who dost comprehend everything,</p> + +<p>128. "Cast deep sleep upon Tiāmat with thy holy spell.</p> + +<p>129. "Betake thyself to thy march with all speed.</p> + +<p>130. "..."</p> + +<p>131. The Lord [Marduk] rejoiced at the word of his father,</p> + +<p>132. His heart leaped with joy, to his father he spake, [saying],</p> + +<p>133. "O Lord of the gods, Overlord of the Great Gods,</p> + +<p>134. "Should I as your avenger</p> + +<p>135. "Slay Tiāmat and bestow life upon you,</p> + +<p>136. "Summon a meeting, proclaim and magnify my position,</p> + +<p>137. "Sit ye down together in friendly fashion in Upshukkinaku.</p> + +<p>138. "Let me issue decrees by the opening of my mouth even as ye do.</p> + +<p>139. "Whatsoever I bring to pass let it remain unaltered,</p> + +<p>140. "That which my mouth uttereth shall never fail or be brought to +nought."</p> + +<h3>THIRD TABLET.</h3> + +<p>1. Anshar opened his mouth, and</p> + +<p>2. Unto the god Gaga (<img src="images/c032.png" alt="[Cuneiform]" />), his envoy, spake a word [saying],</p> + +<p>3. "O Gaga, my envoy, who makest glad my liver.</p> + +<p>4. "I will despatch thee unto the gods Lakhmu and Lakhamu.</p> + +<p align="center"><img src="images/020.png" alt="" /><br /> +Portion of a tablet inscribed in Assyrian with a text +of the Third Tablet of the Creation Series. [No. 93,017.]</p> + +<p>5. "Thou must know and understand the [intention of my heart]</p> + +<p>6. "... are brought before thee</p> + +<p>7. "... all the gods.</p> + +<p>8. "Let them make a council, let them sit down to a feast</p> + +<p>9. "Let them eat bread, let them heat sesame wine.</p> + +<p>10. "Let them issue decrees to Marduk as their avenger.</p> + +<p>11. "Get thee gone, Gaga, take up thy stand before them.</p> + +<p>12. "All that I am now going to tell thee do thou repeat to them +[saying],</p> + +<p>13. "'[O ye gods], Anshar your son hath charged me,</p> + +<p>14. "'The intention of his heart he hath made me to know in this +wise:--</p> + +<p>15. "'Mother Tiāmat who gave us birth hath sown these things,</p> + +<p>16. "'She hath set in order her assembly, she rageth furiously,</p> + +<p>17. "'All the gods have joined themselves to her.</p> + +<p>18. "'They march by her side together with those whom ye have created.</p> + +<p>19. "'They formed a band and went forth to battle to help Tiāmat.</p> + +<p>20. "'They were exceedingly wroth, they made plots by day and by night +without ceasing.</p> + +<p>21. "'They offered battle, foaming and raging.</p> + +<p>22. "'They set the battle in array, they uttered cries of defiance.</p> + +<p>23. "'Ummu-Khubur, who formed all things,</p> + +<p>24. "'Set up the unrivalled weapon, she spawned huge serpents,</p> + +<p>25. "'Sharp of tooth, pitiless in attack (?)</p> + +<p>26. "'She filled their bodies with venom instead of blood.</p> + +<p>27. "'Grim, monstrous serpents arrayed in terror.</p> + +<p>28. "'She decked them with brightness, she fashioned them in exalted +forms,</p> + +<p>29. "'So that fright and horror might overcome him that looked upon + +them,</p> + +<p>30. "'So that their bodies might rear up, and no man resist their +attack.</p> + +<p>31. "'She set up the Viper, and the Snake, and the god Lakhamu,</p> + +<p>32. "'The Whirlwind, the Ravening Dog, the Scorpion-man,</p> + +<p>33. "'The Storm-wind, the Fish-man, the Horned Beast.</p> + +<p>34. "'They carried the Weapon which spared not, nor flinched from the +battle,</p> + +<p>35. "'Most mighty were Tiāmat's allies, they could not be resisted.</p> + +<p>36. "'Thus she caused Eleven [monsters] of this kind to come into +being.</p> + +<p>37. "'Among the gods, her first-born son who had collected her +company,</p> + +<p>38. "'That is to say, Kingu, she set on high, she made him the great +one among them,</p> + +<p>39. "'Leader of the hosts in the battle, disposer of the troops,</p> + +<p>40. "'Bearer of the firmly-grasped weapon, attacker in the fight.</p> + +<p>41. "'He who in the battle is the master of the weapon,</p> + +<p>42. "'She appointed, she made him to sit down in [goodly apparel]</p> + +<p>43. "'[Saying]: I have recited the incantation for thee, I have +magnified thee in the assembly of the gods.</p> + +<p>44. "''I have filled his (<i>i.e.</i>, thy) hand with the sovereignty +of the whole company of the gods.</p> + +<p>45. "''Mayest thou be magnified, thou who art my only spouse,</p> + +<p>46. "''May the Anunnaki make great thy renown over all of them."'</p> + +<p>47. "She gave him the TABLET OF DESTINIES, she fastened it on his head +[saying]:</p> + +<p>48. "'As for thee, thy command shall not fall empty, what goeth forth +from thy mouth shall be established.'</p> + +<p>49. "When Kingu was raised on high and had taken the heavens +(literally, the god Anutum),</p> + +<p>50. "He fixed the destinies for the gods, his sons, [saying]:</p> + +<p>51. "'Open your mouths, let the Fire-god be quenched.</p> + +<p>52. "'He who is glorious in battle and is most mighty shall do great +deeds.'</p> + +<p>53. "'I sent the god Anu, but he could not prevail against her.</p> + +<p>54. "'Nudimmud (<i>i.e.</i>, Ea) was afraid and turned back,</p> + +<p>55. "'Marduk, your son, the envoy of the gods, hath set out.</p> + +<p>56. "'His heart is stirred up to oppose Tiāmat.</p> + +<p>57. "'He opened his mouth, he spoke unto me [saying]:</p> + +<p>58. "'Should I as your avenger</p> + +<p>59. "'Slay Tiāmat, and bestow life upon you,</p> + +<p>60. "'Summon a meeting, proclaim and magnify my position,</p> + +<p>61. "'Sit ye down together in friendly fashion in Up-shukkinaku.</p> + +<p>62. "'Let me issue decrees by the opening of my mouth even as ye do,</p> + +<p>63. "'Whatsoever I bring to pass let it remain unaltered.</p> + +<p>64. "'That which my mouth uttereth shall neither fail nor be brought +to nought.'</p> + +<p>65. "Hasten ye therefore, issue your decrees speedily</p> + +<p>66. "That he may go to meet your mighty enemy."</p> + +<p>67. Gaga departed and hastened upon his way</p> + +<p>68. To the god Lakhmu and the goddess Lakhamu, the gods his fathers, +reverently</p> + +<p>69. He did homage, and he kissed the ground at their feet.</p> + +<p>70. He bowed down, stood up, and spake unto them [saying]:</p> + +<p>71. "[O ye gods], Anshar your son hath charged me,</p> + +<p>72. "The intention of his heart he hath made me to know in this +wise:--</p> + +<p>73. "Mother Tiāmat who gave us birth hath sown these things,</p> + +<p>74. "She hath set in order her assembly, she rageth furiously.</p> + +<p>75. "All the gods have joined themselves to her.</p> + +<p>76. "They march by her side together with those whom ye have created,</p> + +<p>77. "They formed a band and went forth to battle to help Tiāmat.</p> + +<p>78. "They were exceedingly wroth, they made plans by day and by night +without ceasing.</p> + +<p>79. "They offered battle, foaming and raging.</p> + +<p>80. "They set the battle in array, they uttered cries of defiance.</p> + +<p>81. "Ummu-Khubur, who formed all things,</p> + +<p>82. "Set up the unrivalled weapon, she spawned huge serpents,</p> + +<p>83. "Sharp of tooth, pitiless in attack (?)</p> + +<p>84. "She filled their bodies with venom instead of blood,</p> + +<p>85. "Grim, monstrous serpents, arrayed in terror,</p> + +<p>86. "She decked them with brightness, she fashioned them in exalted +forms,</p> + +<p>87. "So that fright and horror might overcome him that looked upon +them,</p> + +<p>88. "So that their bodies might rear up, and no man resist their +attack.</p> + +<p>89. "She set up the Viper, and the Snake, and the god Lakhamu,</p> + +<p>90. "The Whirlwind, the Ravening Dog, the Scorpion-man,</p> + +<p>91. "The Storm-wind, the Fish-man, the Horned Beast,</p> + +<p>92. "They carried the Weapon which spared not, nor flinched from the +battle.</p> + +<p>93. "Most mighty were Tiāmat's allies, they could not be resisted.</p> + +<p>94. "Thus she caused Eleven [monsters] of this kind to come into +being.</p> + +<p>95. "Amongst the gods, her first-born son who had collected her +company,</p> + +<p>96. "That is to say, Kingu, she set on high, she made him the great +one among them.</p> + +<p>97. "Leader of the hosts in the battle, disposer of the troops,</p> + +<p>98. "Bearer of the firmly-grasped weapon, attacker in the fight,</p> + +<p>99. "He who in the battle is the master of the weapon</p> + +<p>100. "She appointed, she made him to sit down in [goodly apparel],</p> + +<p>101. "[Saying]: 'I have recited the incantation for thee, I have +magnified thee in the assembly of the gods.</p> + +<p>102. "'I have filled his (<i>i.e.</i>, thy) hand with the sovereignty +of the whole company of the gods.</p> + +<p>103. "'Mayest thou be magnified, thou who art my only spouse.</p> + +<p>104. "'May the Anunnaki make great thy renown over all of them.'</p> + +<p>105. "She gave him the TABLET OF DESTINIES, she fastened it on his +head [saying]:</p> + +<p>106. "'As for thee, thy command shall not fall empty, what goeth forth +from thy mouth shall be established.'</p> + +<p>107. "When Kingu was raised on high, and had taken the heavens +(Anutum)</p> + +<p>108. "He fixed the destinies for the gods, his sons, [saying]:</p> + +<p>109. "'Open your mouths, let the Fire-god be quenched,</p> + +<p>110. "'He who is glorious in battle and is most mighty shall do great +deeds.</p> + +<p>111. "'I sent the god Anu, but he could not prevail against her.</p> + +<p>112. "'Nudimmud (<i>i.e.</i>, Ea) was afraid and turned back.</p> + +<p>113. "'Marduk, your son, the envoy of the gods, hath set out.</p> + +<p>114. "'His heart is stirred up to oppose Tiāmat.</p> + +<p>115. "'He opened his mouth, he spoke unto me, [saying]:</p> + +<p>116. "'Should I as your avenger</p> + +<p>117. "'Slay Tiāmat, and bestow life upon you,</p> + +<p>118. "'Summon a meeting (<i>i.e.</i>, council), proclaim and magnify my +position,</p> + +<p>119. "'Sit down together in friendly fashion in Upshukkinaku,</p> + +<p>120. "'Let me issue decrees by the opening of my mouth, even as ye do,</p> + +<p>121. "'Whatsoever I bring to pass let it remain unaltered.</p> + +<p>122. "'That which my mouth uttereth shall neither fail nor be brought +to nought."'</p> + +<p>123. "Hasten ye therefore, issue your decrees speedily</p> + +<p>124. "That he may go to meet your mighty enemy."</p> + +<p>125. The gods Lakhmu and Lakhamu heard, they wailed loudly,</p> + +<p>126. All the Igigi gods wept bitterly [saying]:</p> + +<p>127. "Who were [our] enemies until [the gods] were posted [in heaven]?</p> + +<p>128. "We cannot comprehend the work of Tiāmat."</p> + +<p>129. They gathered themselves together, they went,</p> + +<p>130. All the great gods, who issue decrees.</p> + +<p>131. They entered in, they filled [the court] before Anshar.</p> + +<p>132. Brother [god] kissed brother [god] in the [divine] assembly,</p> + +<p>133. They held a meeting, they sat down to a feast,</p> + +<p>134. They ate bread, they heated the [sesame wine],</p> + +<p>135. The taste of the sweet drink confused their ...</p> + +<p>136. They drank themselves drunk, their bodies were filled to +overflowing,</p> + +<p>137. They were overcome by heaviness [of drink], their livers +(<i>i.e.</i>, spirits) were exalted,</p> + +<p>138. They issued the decree for Marduk as their avenger.</p> + +<h3>FOURTH TABLET.</h3> + +<p>1. They founded for him a majestic canopy,</p> + +<p>2. He (<i>i.e.</i>, Marduk) seated himself in the seat of kingship in +the presence of his fathers [who said unto him]:</p> + +<p>3. "Thou art honourable by reason of thy greatness among the gods.</p> + +<p>4. "Thy position is unrivalled, the words thou utterest become Anum +(<i>i.e.</i>, as fixed as the sky).</p> + +<p>5. "Thou art honourable by reason of thy greatness among the gods.</p> + +<p>6. "Thy position is unrivalled, the words thou utterest become Anum +(<i>i.e.</i>, as fixed as the sky).</p> + +<p>7. "From this day onward thy command shall not be abrogated.</p> + +<p>8. "The power to exalt to heaven and to cast down to the earth both +shall be in thy hand,</p> + +<p>9. "That which goeth forth from thy mouth shall be established, +against thy utterance shall be no appeal.</p> + +<p>10. "No one among the gods shall overstep thy boundary,</p> + +<p>11. "Worship, which is the object of the sanctuary of the gods,</p> + +<p>12. "Whensoever they lack [it] shall be forthcoming in thy sanctuary,</p> + +<p>13. "O god Marduk, thou art our avenger.</p> + +<p>14. "We have given unto thee sovereignty over the whole creation,</p> + +<p>15. "Thou shalt sit down, in the council thy word shall be exalted,</p> + +<p>16. "Thy weapon shall never fall [from thy hands], it shall break the +head of thy foe.</p> + +<p>17. "Lord, whosoever putteth his trust in thee, spare thou his life,</p> + +<p>18. "And the god who deviseth evil, pour thou out his soul."</p> + +<p>19. Then a cloak (literally, one cloak) was set in their midst,</p> + +<p>20. They addressed the god Marduk their first-born [saying]:</p> + +<p>21. "Thou, Lord, shalt hold the foremost position among the gods.</p> + +<p>22. "Decree thou the throwing down<a href="#fn32"><sup>32</sup></a> and the building up,<a href="#fn33"><sup>33</sup></a> and it +shall come to pass.</p> + +<p>23. "Speak but the word, and the cloak shall disappear,</p> + +<p>24. "Speak a second time and the cloak shall return uninjured."</p> + +<p>25. Marduk spoke the word, the cloak disappeared,</p> + +<p>26. He spoke a second time, the cloak reappeared.</p> + +<p>27. When the gods his fathers saw the issue of the utterance of his +mouth</p> + +<p>28. They rejoiced and adored [him, saying], "Marduk is King."</p> + +<p>29. They conferred upon him the sceptre, the throne, and the symbol of +royalty (?)<a href="#fn34"><sup>34</sup></a></p> + +<p>30. They gave him the unrivalled weapon, the destroyer of the enemy +[saying]:</p> + +<p>31. "Go, cut off the life of Tiāmat.</p> + +<p>32. "Let the wind carry her blood into the depth [under the earth]."</p> + +<p>33. The gods, his fathers, issued the decree for the god Bel.</p> + +<p>34. They set him on the road which leadeth to peace and adoration.</p> + +<p>35. He strung [his] bow, he set ready his weapon [in the stand],</p> + +<p>36. He slung his spear, he attached it to [his belly],</p> + +<p>37. He raised the club, he grasped it in his right hand.</p> + +<p>38. The bow and the quiver he hung at his side.<a href="#fn35"><sup>35</sup></a></p> + +<p>39. He set the lightning in front of him.</p> + +<p>40. His body was filled with a glancing flame of fire.</p> + +<p>41. He made a net wherewith to enclose Tiāmat.</p> + +<p>42. He made the four winds to take up their position so that no part +of her might escape,</p> + +<p align="center"><img src="images/021.png" alt="" /><br /> +Portion of a tablet inscribed in Babylonian with a text +of the Fourth Tablet of the Creation Series. [No. 93,016.]</p> + +<p>43. The South wind, the North wind, the East wind, the West wind.</p> + +<p>44. He held the net close to his side, the gift of his father Anu,</p> + +<p>45. He created the "foul" wind, the storm, the parching blast,</p> + +<p>46. The wind of "four," the wind of "seven," the typhoon, the wind +incomparable</p> + +<p align="center"><img src="images/022.png" alt="" /><br /> +Portion of a tablet inscribed in Assyrian with a text +of the Fourth Tablet of the Creation Series. [K. 3437.]</p> + +<p>47. He despatched the seven winds which he had made,</p> + +<p>48. To make turbid the inward parts of Tiāmat; they followed in his +train.</p> + +<p>49. The Lord raised up the wind storm, his mighty weapon.</p> + +<p>50. He went up into his chariot, the unequalled and terrible +tempest.<a href="#fn36"><sup>36</sup></a></p> + +<p>51. He equipped it, he yoked thereto a team of four horses,</p> + +<p>52. Pawing the ground, champing, foaming [eager to] fly,</p> + +<p>53. ... [the odour] of their teeth bore foetidness,</p> + +<p>54. They were skilled [in biting], they were trained to trample under +foot.</p> + +<p>[Lines 55-57 too fragmentary to translate; they continue the +description of Marduk's equipment.]</p> + +<p>58. His brightness streamed forth, his head was crowned [thereby].</p> + +<p>59. He took a direct path, he hastened on his journey.</p> + +<p>60. He set his face towards the place of Tiāmat, who was ...</p> + +<p>61. On his lips ... he restrained</p> + +<p>62. ... his hand grasped.</p> + +<p>63. At that moment the gods were gazing upon him with fixed intensity,</p> + +<p>64. The gods, his fathers, gazed upon him, they gazed upon him.</p> + +<p>65. The Lord approached, he looked upon the middle of Tiāmat,</p> + +<p>66. He searched out the plan of Kingu, her husband.</p> + +<p>67. Marduk looked, Kingu staggered in his gait,</p> + +<p>68. His will was destroyed, his motion was paralysed.</p> + +<p>69. And the gods his helpers who were marching by his side</p> + +<p>70. Saw the [collapse of] their chief and their sight was troubled.</p> + +<p>71. Tiāmat [shrieked but] did not turn her head.</p> + +<p>72. With lips full of [rebellious words] she maintained her +stubbornness</p> + +<p>73. [Saying], "... that thou hast come as the Lord of the gods, +[forsooth],</p> + +<p>74. "They have appointed thee in the place which should be theirs."</p> + +<p>75. The Lord raised up the wind-storm, his mighty weapon,</p> + +<p>76. [Against] Tiāmat, who was furious (?), he sent it, [saying]:</p> + +<p>77. "[Thou hast made thyself] mighty, thou art puffed upon high,</p> + +<p>78. "Thy heart [hath stirred thee up] to invoke battle</p> + +<p>79. "... their fathers ...</p> + +<p>80. "...</p> + +<p>81. "[Thou hast exalted Kingu to be [thy] husband,</p> + +<p>82. "[Thou hast made him to usurp] the attributes of Anu</p> + +<p>83. "... thou hast planned evil.</p> + +<p>84. "[Against] the gods, my fathers, thou hast wrought evil.</p> + +<p>85. "Let now thy troops gird themselves up, let them bind on their +weapons.</p> + +<p>86. "Stand up! Thou and I, let us to the fight!"</p> + +<p>87. On hearing these words Tiāmat</p> + +<p>88. Became like a mad thing, her senses became distraught,</p> + +<p>89. Tiāmat uttered shrill cries again and again.</p> + +<p>90. That on which she stood split in twain at the words,</p> + +<p>91. She recited an incantation, she pronounced her spell.</p> + +<p>92. The gods of battle demanded their weapons.<a href="#fn37"><sup>37</sup></a></p> + +<p>93. Tiāmat and Marduk, the envoy of the gods, roused themselves,</p> + +<p>94. They advanced to fight each other, they drew nigh in battle.</p> + +<p>95. The Lord cast his net and made it to enclose her,</p> + +<p>96. The evil wind that had its place behind him he let out in her +face.</p> + +<p>97. Tiāmat opened her mouth to its greatest extent,</p> + +<p>98. Marduk made the evil wind to enter [it] whilst her lips were +unclosed.</p> + +<p>99. The raging winds filled out her belly,</p> + +<p>100. Her heart was gripped, she opened wide her mouth [panting].</p> + +<p>101. Marduk grasped the spear, he split up her belly,</p> + +<p>102. He clave open her bowels, he pierced [her] heart,</p> + +<p>103. He brought her to nought, he destroyed her life.</p> + +<p>104. He cast down her carcase, he took up his stand upon it,</p> + +<p>105. After Marduk had slain Tiāmat the chief,</p> + +<p>106. Her host was scattered, her levies became fugitive,</p> + +<p>107. And the gods, her allies, who had marched at her side,</p> + +<p>108. Quaked with terror, and broke and ran</p> + +<p>109. And betook themselves to flight to save their lives.</p> + +<p>110. But they found themselves hemmed in, they could not escape,</p> + +<p>111. Marduk tied them up, he smashed their weapons.</p> + +<p>112. They were cast into the net, and they were caught in the snare,</p> + +<p>113. The ... of the world they filled with [their] cries of grief.</p> + +<p>114. They received [Marduk's] chastisement, they were confined in +restraint,</p> + +<p>115. And [on] the Eleven Creatures which Tiāmat had filled with +awfulness,</p> + +<p>116. The company of the devils that marched at her ...</p> + +<p>117. He threw fetters, he ... their sides.</p> + +<p>118. They and their resistance he trod under his feet.</p> + +<p>119. The god Kingu who had been magnified over them</p> + +<p>120. He crushed, he esteemed him [as little worth] as the god Dugga, +(as a dead god?).</p> + +<p>121. Marduk took from him the TABLET OF DESTINIES, which should never +have been his,</p> + +<p>122. He sealed it with a seal<a href="#fn38"><sup>38</sup></a> and fastened it on his breast</p> + +<p>123. After he had crushed and overthrown his enemies,</p> + +<p>124. He made the haughty enemy to be like the dust underfoot.</p> + +<p>125. He established completely Anshar's victory over the enemy,</p> + +<p>126. The valiant Marduk achieved the object of Nudimmud (Ea),<a href="#fn39"><sup>39</sup></a></p> + +<p>127. He imposed strict restraint on the gods whom he had made captive.</p> + +<p>128. He turned back to Tiāmat whom he had defeated,</p> + +<p>129. The Lord [Marduk] trampled on the rump of Tiāmat,</p> + +<p>130. With his unsparing club he clave her skull.</p> + +<p>131. He slit open the channels (<i>i.e.</i>, arteries) of her blood.</p> + +<p>132. He caused the North Wind to carry it away to a place underground.</p> + +<p>133. His fathers (<i>i.e.</i>, the gods) looked on, they rejoiced, they were +glad.</p> + +<p>134. They brought unto him offerings of triumph and peace,</p> + +<p>135. The Lord [Marduk] paused, he examined Tiāmat's carcase.</p> + +<p>136. He separated flesh [from] hair,<a href="#fn40"><sup>40</sup></a> he worked cunningly.</p> + +<p>137. He slit Tiāmat open like a flat (?) fish [cut into] two pieces,</p> + +<p>138. The one half he raised up and shaded the heavens therewith,</p> + +<p>139. He pulled the bolt, he posted a guard,</p> + +<p>140. He ordered them not to let her water escape.</p> + +<p>141. He crossed heaven, he contemplated the regions thereof.</p> + +<p>142. He betook himself to the abode of Nudimmud (Ea) that is opposite +to the Deep (Apsu),</p> + +<p>143. The Lord Marduk measured the dimensions of the Deep,</p> + +<p>144. He founded E-Sharra, a place like unto it,</p> + +<p>145. The abode E-Sharra, which he made to be heaven.</p> + +<p>146. He made the-gods Anu, Bel and Ea to inhabit their [own] cities.</p> + +<h3>FIFTH TABLET.</h3> + +<p>1. He appointed the Stations for the great gods,</p> + +<p>2. He set in heaven the Stars of the Zodiac which are their +likenesses.</p> + +<p>3. He fixed the year, he appointed the limits thereof.</p> + +<p>4. He set up for the twelve months three stars apiece.</p> + +<p>5. According to the day of the year he ... figures.</p> + +<p>6. He founded the Station of Nibir (Jupiter) to settle their +boundaries,</p> + +<p>7. That none might exceed or fall short.</p> + +<p>8. He set the Station of Bel and Ea thereby.</p> + +<p>9. He opened great gates under shelter on both sides.</p> + +<p>10. He made a strong corridor on the left and on the right.</p> + +<p>11. He fixed the zenith in the heavenly vault (?)</p> + +<p>12. He gave the god Nannar (<i>i.e.</i>, the Moon-god) his brightness +and committed the night to his care.</p> + +<p align="center"><img src="images/023.png" alt="" /><br /> +Portion of a tablet inscribed in Assyrian with a text +of the Fifth Tablet of the Creation Series. [K. 3567.]</p> + +<p>13. He set him for the government of the night, to determine the day</p> + +<p>14. Monthly, without fail, he set him in a crown (<i>i.e.</i>, disk) +[saying]:</p> + +<p>15. "At the beginning of the month when thou risest over the land,</p> + +<p>16. "Make [thy] horns to project to limit six days [of the month]</p> + +<p>17. "On the seventh day make thyself like a crown.</p> + +<p>18. "On the fourteenth day ...</p> + +<p>[Lines 19-26 dealt further with Marduk's instructions to the Moon-god, +but are too fragmentary to translate. After line 26 comes a break in +the text of 40 lines; lines 66-74 are too fragmentary to translate, +but they seem to have described further acts of Creation.]</p> + +<p>75. The gods, his (Marduk's) fathers, looked on the net which he had +made,</p> + +<p>76. They observed how craftily the bow had been constructed,</p> + +<p>77. They extolled the work which he had done.</p> + +<p>78. [Then] the god Anu lifted up [the bow] in the company of the gods, + + +79. He kissed the bow [saying]: "That ..."</p> + +<p>80. He proclaimed [the names] of the bow to be as follows:--</p> + +<p>81. "Verily, the first is 'Long Wood,' the second is ...</p> + +<p>82. "Its third name is 'Bow Star in heaven' ..."</p> + +<p>83. He fixed a station for it ...</p> + +<p>[Of the remaining 57 lines of this tablet only fragments of 17 lines +are preserved, and these yield no connected sense.]</p> + +<h3>SIXTH TABLET.</h3> + +<p>1. On hearing the words of the gods, the heart of Marduk moved him to +carry out the works of a craftsman.</p> + +<p>2. He opened his mouth, he spake to Ea that which he had planned in +his heart, he gave counsel [saying]:</p> + +<p>3. "I will solidify blood, I will form bone.</p> + +<p>4. "I will set up man, 'Man' [shall be] his name.</p> + +<p>5. "I will create the man 'Man.'</p> + +<p>6. "The service of the gods shall be established, and I will set them +(<i>i.e.</i>, the gods) free.</p> + +<p>7. "I will make twofold the ways of the gods, and I will beautify +[them].</p> + +<p>8. "They are [now] grouped together in one place, but they shall be +partitioned in two."<a href="#fn41"><sup>41</sup></a></p> + +<p>9. Ea answered and spake a word unto him</p> + +<p>10. For the consolation of the gods<a href="#fn42"><sup>42</sup></a> he repeated unto him a word of +counsel [saying]:</p> + +<p>11. "Let one brother [god of their number] be given, let him suffer +destruction that men may be fashioned.</p> + +<p>12. "Let the great gods be assembled, let this [chosen] one be given +in order that they (<i>i.e.</i>, the other gods) may be established."</p> + +<p>13. Marduk assembled the great gods, [he came near] graciously, he +issued a decree,</p> + +<p>14. He opened his mouth, he addressed the gods; the King spake a word +unto the Anunnaki [saying]:</p> + +<p>15. "Verily, that which I spake unto you aforetime was true.</p> + +<p>16. "[This time also] I speak truth. [Some there were who] opposed +me.<a href="#fn43"><sup>43</sup></a></p> + +<p>17. "Who was it that created the strife,</p> + +<p>18. "Who caused Tiāmat to revolt, to join battle with me?</p> + +<p>19. "Let him who created the strife be given [as sacrifice],</p> + +<p>20. "I will cause the axe in the act of sinking to do away his sin."</p> + +<p>21. The great gods, the Igigi, answered him,</p> + +<p>22. Unto the King of the gods of heaven and of earth, the Prince of +the gods, their lord [they said]:</p> + +<p>23. "[It was] Kingu who created the strife,</p> + +<p>24. "Who made Tiāmat to revolt, to join battle [with thee]."</p> + +<p>25. They bound him in fetters [they brought] him before Ea, they +inflicted punishment on him, they let his blood,</p> + +<p>26. From his blood he (<i>i.e.</i>, Ea) fashioned mankind for the +service of the gods, and he set the gods free.</p> + +<p>27. After Ea had fashioned man he ... laid service upon him.</p> + +<p>28. [For] that work, which pleased him not, man was chosen: Marduk ...</p> + +<p>29. Marduk, the King of the gods, divided ... he set the Anunnaki up +on high.</p> + +<p>30. He laid down for Anu a decree that protected [his] heart ... as a +guard.</p> + +<p>31. He made twofold the ways on the earth [and in the heavens?] + + +32. By decrees ...</p> + +<p>33. The Anunnaki who ...</p> + +<p>34. The Anunnaki ...</p> + +<p>35. They spake unto Marduk, their lord, [saying]:</p> + +<p>36. "O thou Moon-god<a href="#fn44"><sup>44</sup></a> (Nannaru), who hast established our splendour,</p> + +<p>37. "What benefit have we conferred upon thee?</p> + +<p>38. "Come, let us make a shrine, whose name shall be renowned;</p> + +<p>39. "Come [at] night, our time of festival, let us take our ease +therein,</p> + +<p>40. "Come, the staff shall rule ...</p> + +<p>41. "On the day that we reach [thereto] we will take our ease +therein."</p> + +<p>42. On hearing this Marduk ...</p> + +<p>43. The features of his face [shone like] the day exceedingly.</p> + +<p>44. [He said),<a href="#fn45"><sup>45</sup></a> "Like unto ... Babylon, the construction whereof ye +desire</p> + +<p>45. "I will make ... a city, I will fashion a splendid shrine."</p> + +<p>46. The Anunnaki worked the mould [for making bricks], their bricks +were ...</p> + +<p>47. In the second year [the shrine was as high as] a hill, and the +summit of E-Sagila reached the [celestial] Ocean.</p> + +<p>48. They made the ziggurat<a href="#fn46"><sup>46</sup></a> [to reach] the celestial Ocean; unto +Marduk, Enlil, Ea [shrines] they appointed,</p> + +<p>49. It (<i>i.e.</i>, the ziggurat) stood before them majestically: at +the bottom and [at the top] they observed its two horns.<a href="#fn47"><sup>47</sup></a></p> + +<p>50. After the Anunnaki had finished the construction of E-Sagila, and +had completed the making of their shrines,</p> + +<p>51. They gathered together from the ... of the Ocean (Apsu). In +BAR-MAH, the abode which they had made,</p> + +<p>52. He (<i>i.e.</i>, Marduk) made the gods his fathers to take their +seats ... [saying]: "This Babylon shall be your abode.</p> + +<p>53. "No mighty one [shall destroy] his house, the great gods shall +dwell therein.</p> + +<p>[After line 53 the middle portions of several lines of text are +obliterated, but from what remains of it it is clear that the gods +partook of a meal of consecration of the shrine of E-Sagila, and then +proceeded to issue decrees. Next Marduk assigns seats to the Seven +Gods of Fate and to Enlil and Anu, and then he lays up in E-Sagila the +famous bow which he bore during his fight against Tiāmat. When the +text again becomes connected we find the gods singing a hymn of praise +to Marduk.]</p> + +<p>94. "Whatever is ... those gods and goddesses shall bear(?)</p> + +<p>95. "They shall never forget, they shall cleave to the god (?)</p> + +<p>96. "... they shall make bright, they shall make shrines.</p> + +<p>97. "Verily, the decision (concerning) the Black-headed [belongeth to] +the gods</p> + +<p>98. "... all our names have they called, he (Marduk) is most holy +(<i>elli</i>)</p> + +<p>99. "... they proclaimed and venerated (?) his names.</p> + +<p>100. "His ... is exceedingly bright, his work is ...</p> + +<p>101. "Marduk, whose father Anu proclaimed [his name] from his birth,</p> + +<p>102. "Who hath set the day at his door ... his going,</p> + +<p>103. "By whose help the storm wind was bound ...</p> + +<p>104. "Delivered the gods his fathers in the time of trouble.</p> + +<p>105. "Verily, the gods have proclaimed his sonship.</p> + +<p>106. "In his bright light let them walk for ever.</p> + +<p>107. "[On] men whom he hath formed, the created things fashioned by +his fingers</p> + +<p>108. "He hath imposed the service of the gods, and them he hath set +free</p> + +<p>109. "...</p> + +<p>110. "... they looked at him,</p> + +<p>111. "[He is] the far-seeing <i>(maruḳu)</i> god, verily ...</p> + +<p>112. "Who hath made glad the hearts of the Anunnaki, who hath made +them to ...</p> + +<p>113. "The god Marudukku (<img src="images/c034.png" alt="[Cuneiform]" />)-- verily, he is the object of +trust of his country ...</p> + +<p>114. "Let men praise him ...</p> + +<p>115. "The 'King of the Protecting Heart,' (?) <img src="images/c035.png" alt="[Cuneiform]" />, hath +arisen and hath [bound] the Serpent ...</p> + +<p>116. "Broad is his heart, mighty [his] belly.</p> + +<p>117. "King of the gods of heaven and of earth, whose name our company +hath proclaimed,</p> + +<p>118. "We will fulfil (?) the utterance of his mouth. Over his fathers +the gods,</p> + +<p>119. "Yea, [over] the gods of heaven and earth, all of them,</p> + +<p>120. "His kingship [we will exalt].</p> + +<p>121. "[We] will look unto the King of all the heaven and the earth at +night when the place of all the gods is darkness (literally sadness).</p> + +<p>122. "He hath assigned our dwelling in heaven and in earth in the time +of trouble,</p> + +<p>123. "He hath allotted stations to the Igigi and the Anunnaki.</p> + +<p>124. "The gods themselves are magnified by his name; may he direct +their sanctuaries.</p> + +<p>125. "ASAR-LU-DUG, <img src="images/c036.png" alt="[Cuneiform]" />, is his name by which his father Anu +hath named him.</p> + +<p>126. "Verily, he is the light of the gods, the mighty ...</p> + +<p>127. "Who ... all the parts of heaven and of the land</p> + +<p>128. "By a mighty combat he saved our dwelling in the time of trouble.</p> + +<p>129. "ASAR-LU-DUG, the god who made him (<i>i.e.</i> man) to live, did +the god ... call him in the second place</p> + +<p>130. "[And] the gods who had been formed, whom he fashioned as though +[they were] his offspring.</p> + +<p>131. "He is the Lord who hath made all the gods to live by his holy +mouth."</p> + +<p>[Lines 132-139 are too fragmentary to translate, but it is clear from +the text that remains that Lakhmu, and Lakhamu, and Anshar all +proclaimed the names of Marduk. When the text again becomes connected +Marduk has just been addressing the gods.]</p> + +<p>140. In Up-shukkinaku<a href="#fn48"><sup>48</sup></a> he appointed their council for them.</p> + +<p>141. [They said]:--"Of [our] son, the Hero, our Avenger,</p> + +<p>142. "We will exalt the name by our speech."</p> + +<p>143. They sat down and in their assembly they proclaimed his rank.</p> + +<p>144. Every one of them pronounced his name in the sanctuary.</p> + +<h3>SEVENTH TABLET.</h3> + +<p>1. O ASARI,--giver of plantations, appointer of sowing time,</p> + +<p>2. Who dost make grain and fibrous plants, who makest garden herbs to +spring up.</p> + +<p>3. O ASARU-ALIM--who art weighty in the council-chamber, who art +fertile in counsel,</p> + +<p>4. To whom the gods pay worship (?) reverent ...</p> + +<p>5. O ASARU-ALIM-NUNA--the adored light of the Father who begat him,</p> + +<p>6. Who makest straight the direction of Anu, Bel, [and Ea].<a href="#fn49"><sup>49</sup></a></p> + +<p>7. He is their patron who fixed [their] ...</p> + +<p>8. Whose drink is abundance, who goeth forth ...</p> + +<p>9. O TUTU--creator of their new life,</p> + +<p>10. Supplier of their wants, that they may be satisfied [or, glad],</p> + +<p>11. Let but [Tutu] recite an incantation, the gods shall be at rest;</p> + +<p>12. Let but [the gods] attack him (<i>i.e.</i>, Tutu) in wrath, he +shall resist them successfully;</p> + +<p>13. Let him be raised up on a high throne in the assembly +of the gods....</p> + +<p>14. None among the gods is like unto him.</p> + +<p>15. O god TUTU, who art the god ZI-UKKINA, life of the host of the +gods,</p> + +<p>16. Who stablished the shining heavens for the gods,</p> + +<p>17. He founded their paths, he fixed [their courses].</p> + +<p>18. Never shall his deeds be forgotten among men.</p> + +<p>19. O god TUTU, who art ZI-AZAG, was the third name they gave +him--holder (<i>i.e.</i>, possessor) of holiness,</p> + +<p>20. God of the favourable wind, lord of adoration and grace,</p> + +<p>21. Creator of fulness and abundance, stablisher of plenty,</p> + +<p>22. Who turneth that which is little into that which is much.</p> + +<p>23. In sore straits we have felt his favouring breeze.</p> + +<p>24. Let them (the gods) declare, let them magnify, let them sing his +praises.</p> + +<p>25. O TUTU, who art the god AGA-AZAG in the fourth place--let men +exult.</p> + +<p>26. Lord of the holy incantation, who maketh the dead to live,</p> + +<p>27. He felt compassion for the gods who were in captivity.</p> + +<p>28. He riveted on the gods his enemies the yoke which had been resting +on them.</p> + +<p>29. In mercy towards them he created mankind,</p> + +<p>30. The Merciful One in whose power it is to give life.</p> + +<p>31. His words shall endure for ever, they shall never be forgotten,</p> + +<p>32. In the mouth of the Black-headed<a href="#fn50"><sup>50</sup></a> whom his hands have made.</p> + +<p>33. O God TUTU, who art the god MU-AZAG in the fifth place--let their +mouth recite a holy incantation [to him],</p> + +<p>34. Who by his own holy incantation hath destroyed all the evil ones.</p> + +<p align="center"><img src="images/024.png" alt="" /><br /> +Portion of a tablet inscribed in Assyrian with a text +of the Seventh Tablet of the Creation Series. [K. 8522.]</p> + +<p>35. O god SHAZU, the wise heart of the gods, who searchest the inward +parts of the belly,</p> + +<p>36. Who dost not permit the worker of evil to go forth by his side,</p> + +<p>37. Establisher of the company of the gods ... their hearts.</p> + +<p>38. Reducer of the disobedient ...</p> + +<p>[Lines 39-106 are wanting. The positions of the fragmentary lines +supplied by duplicate fragments are uncertain; in any case they give +no connected sense.]</p> + +<p>107. Verily, he holdeth the beginning and the end of them,<a href="#fn51"><sup>51</sup></a> +verily ...</p> + +<p>108. Saying, "He who entered into the middle of Tiāmat resteth not;</p> + +<p>109. "His name shall be 'Nibiru' the seizer of the middle.</p> + +<p>110. "He shall set the courses of the stars of the heavens,</p> + +<p>111. "He shall herd together the whole company of the gods like sheep.</p> + +<p>112. "He shall [ever] take Tiāmat captive, he shall slit up her +treasure (variant, life), he shall disembowel her."<a href="#fn52"><sup>52</sup></a></p> + +<p>113. Among the men who are to come after a lapse of time,</p> + +<p>114. Let [these words] be heard without ceasing, may they reign to all +eternity,</p> + +<p>115. Because he made the [heavenly] places and moulded the stable +[earth].</p> + +<p>116. Father Bel proclaimed his name, "Lord of the Lands."</p> + +<p>117. All the Igigi repeated the title.</p> + +<p>118. Ea heard and his liver rejoiced,</p> + +<p>119. Saying, "He whose title hath rejoiced his fathers</p> + +<p>120. "Shall be even as I am; his name shall be Ea.</p> + +<p>121. "He shall dispose of all the magical benefits of my rites,</p> + +<p>122. "He shall make to have effect my instructions."</p> + +<p>123. By the title of "Fifty times" the great gods</p> + +<p>124. Proclaimed his names fifty times, they magnified his going.</p> + +<h3>EPILOGUE.</h3> + +<p>125. Let the first comer take them and repeat them;</p> + +<p>126. Let the wise man and the learned man meditate upon all of them;</p> + +<p>127. The father shall repeat them to his son that he may lay hold upon +them.</p> + +<p>128. Let them (<i>i.e.</i>, the names) open the ears of the shepherd and the +herdsman.<a href="#fn53"><sup>53</sup></a></p> + +<p>129. Let [man] rejoice in Marduk, the Lord of the Gods,</p> + +<p>130. That his land may be fertile and he himself abide in security.</p> + +<p>131. His word is true, his command altereth not.</p> + +<p>132. No god hath ever brought to the ground that which issueth from +his mouth.</p> + +<p>133. They (<i>i.e.</i>, the gods) treated him with contempt, he turned +not his back [in flight],</p> + +<p>134. No god could resist his wrath at its height.</p> + +<p>135. His heart is large, his bowels of mercy are great.</p> + +<p>136. Of sin and wickedness before him ...</p> + +<p>137. The first comer utters his complaint of humiliation before him.</p> + +<p>[Lines 138-142 are too fragmentary to translate.]</p> + +<h2>Notes.</h2> + +<p>1. There are in the British Museum several fragments of Neo-Babylonian +copies of the Seven Tablets of Creation, the exact position of which +is at present uncertain. One of these (S. 2013) is of some importance +because it speaks of one object which was in the "upper Tiāmat" +<img src="images/c037.png" alt="[Cuneiform]" />, and of another which was in the "lower Tiāmat" +<img src="images/c038.png" alt="[Cuneiform]" />. This shows that the Babylonians thought that one half of +the body of Tiāmat, which was split up by Marduk, was made into the +celestial ocean, and the other half into the terrestrial ocean, in +other words, into "the waters that were above" and "the waters that +were beneath" the firmament respectively.</p> + +<p>2. When George Smith published his <i>Chaldean Account of Genesis</i> +in 1876, he was of opinion that the Creation Tablets in the British +Museum contained descriptions of the Temptation of Eve by the serpent +and of the building and overthrow of the Tower of Babel. The +description of Paradise in Genesis ii seems to show traces of +Babylonian influence, and the cylinder seal, Brit. Mus. No. 89,326, +was thought to be proof that a Babylonian legend of the Temptation +existed. In fact, George Smith printed a copy of the seal in his book +(p. 91). But it is now known that the tablet which was believed to +refer to man's eating of the fruit of the Tree of Knowledge (K. 3, 473 ++ 79-7-8, 296 + R. 615) describes the banquet of the gods to which +they invited Marduk. In like manner the text on K. 3657, which Smith +thought referred to the Tower of Babel, is now known to contain no +mention of a tower or building of any sort. It was also thought by him +that K. 3364 contained a set of instructions which God gave to Adam +and Eve after their creation, but it is now known and admitted by all +Assyriologists that the text on this tablet contains moral precepts +and has nothing to do with the Creation Series. Enquiries are from +time to time made at the Museum for tablets which deal with the +Temptation of Eve, and the destruction of the Tower of Babel, and the +Divine commands to Adam and Eve; it is perhaps not superfluous to say +that nothing of the kind exists.</p> + +<h2>Lost of the name of the Stars or Signs of the Zodiac, with a List Showing the Month that was Associated with Each Star in the Persian Period.</h2> + +<p>BY SIDNEY SMITH, M.A., and C.J. GADD, M.A., Assistants in the Department.</p> + +<p align="center"><img src="images/table01.png" alt=" No. 77,821 (85-4-30, 15)." /></p> + +<table summary="" align="center"> +<tr> + <td colspan="2"></td> + <td>TRANSLITERATION.</td> + <td>TRANSLATION.</td> +</tr> +<tr> + <td>1</td> + <td>Nisannu</td> + <td>(kakkab) (amel) Agru....</td> + <td>The Labourer.</td> +</tr> +<tr> + <td>2</td> + <td>Airu</td> + <td>" Kakkab u (kakkab) Alap shame</td> + <td>The Star and the Bull of heaven.</td> +</tr> +<tr> + <td>3</td> + <td>Simanu</td> + <td>" Re'u kinu shame u (kakkab) tu'ame rabuti</td> + <td>The faithful shepherd of heaven and the Great Twins.</td> +</tr> +<tr> + <td>4</td> + <td>Duuzu</td> + <td>" AL.LUL. (shittu)<a href="#fn54"><sup>54</sup></a>...</td> + <td>The Tortoise.</td> +</tr> +<tr> + <td>5</td> + <td>Abu</td> + <td>" Kalbu rabu ....</td> + <td>Great Dog (Lion).</td> +</tr> +<tr> + <td>6</td> + <td>Ululu</td> + <td>" Shiru ....</td> + <td>Virgin with ear of corn.</td> +</tr> +<tr> + <td>7</td> + <td>Tashritum</td> + <td>" Zibanitum ....</td> + <td>....</td> +</tr> +<tr> + <td>8</td> + <td>Araḫ shamna</td> + <td>" Akrabu ....</td> + <td>The Scorpion.</td> +</tr> +<tr> + <td>9</td> + <td>Kislimu</td> + <td>" PA.BIL.SAG ....</td> + <td>Enurta (the god).</td> +</tr> +<tr> + <td>10</td> + <td>Ṭebetum</td> + <td>" SUḪUR.MASH ....</td> + <td>The Goat-fish.</td> +</tr> +<tr> + <td>11</td> + <td>Shabaṭu</td> + <td>" Gula ....</td> + <td>The Great Star</td> +</tr> +<tr> + <td>12</td> + <td>Addaru</td> + <td>" DIL.GAN.u rikis nuni</td> + <td>The star ... and the Band of Fishes.</td> +</tr> +</table> + +<p>I have been assisted in the preparation of this monograph by +Mr. Sidney Smith, M.A., Assistant in the Department.</p> + +<p align="right">E.A. WALLIS BUDGE.</p> + +<p>DEPARTMENT OF EGYPTIAN AND ASSYRIAN ANTIQUITIES, BRITISH MUSEUM. +<i>June</i> 1, 1921.</p> + +<hr width="75%" size="1" /> + +<h2>Footnotes.</h2> + +<a name="fn1"></a> +<p>1. See the <i>Transactions</i>, Vol. IV, Plates I-VI, London, +1876.</p> + +<a name="fn2"></a> +<p>2. See the duplicate fragments described in the Index to +Ebeling, <i>Keilschrifttexte aus Assur</i>, Leipzig, 1919 fol.</p> + +<a name="fn3"></a> +<p>3. The text is found on a tablet from Abū Habbah, Brit. +Mus., No. 93,014 (82-5-22, 1048).</p> + +<a name="fn4"></a> +<p>4. APSŪ. It is doubtful if APSŪ here really means the great +abyss of waters from out of which the world was called. It was, more +probably, a ceremonial object used in the cult of the god, something +like the great basin, or "sea," in the court of the temple of King +Solomon, mentioned in I Kings, vii, 23; 2 Kings, xxv, 13, etc.</p> + +<a name="fn5"></a> +<p>5. This is a name under which Marduk was worshipped at +Eridu.</p> + +<a name="fn6"></a> +<p>6. The god whose head was taken off was not Belus, as is +commonly thought, but the god who the cuneiform texts tell us was +called "Kingu."</p> + +<a name="fn7"></a> +<p>7. The god whose head was taken off was not Belus, as is +commonly thought, but the god who the cuneiform texts tell us was +called "Kingu."</p> + +<a name="fn8"></a> +<p>8. <i>Muallidat gimrishun</i> <img src="images/c017.png" alt="[Cuneiform]" />.</p> + +<a name="fn9"></a> +<p>9. It is probable that the idea of this Tablet is +perpetuated in the "Preserved Tablet" of the Ḳur'ān (Surah x, 62), on +which the destiny of every man was written at or before the creation +of the world. Nothing that is written (<i>maktūb</i>) there can be +erased, or altered, or fail to take effect.</p> + +<a name="fn10"></a> +<p>10. <img src="images/c018.png" alt="[Cuneiform]" /> (<i>Cun. Texts</i>, Part XXIV, Plate 44, +l. 142).</p> + +<a name="fn11"></a> +<img src="images/fn02.png" alt="[Illustration 2]" align="right" /> +<img src="images/fn01.png" alt="[Illustration 1]" align="right" /> +<p>11. Or perhaps the "belly of Tiāmat." The Egyptians +distinguished a portion of the heavens by the name of "Khat Nut," "the +belly of Nut," <img src="images/h002.png" alt="[Heiroglyphics]" /> and two drawings of it are extant. The +first shows an oval object rimmed with stars and the other a +pear-shaped object, with a god inside it. (See Brugsch, <i>Inschriften +(Astronomische)</i> Leipzig, 1883, p, 146.)</p> + +<a name="fn12"></a> +<p>12. This is the original of the Syriac word for the Signs of +the Zodiac <i>malwāshź</i> (plural of <i>malwāshā)</i>. The Syrians +added to it an <i>m</i>, thus giving it a participial form.</p> + +<a name="fn13"></a> +<p>13. Δεκανοί also called πρόσωπα, ὡροσκόποι, φύλακες and ἐπίσκοποι. They were well +known to the Egyptians, who, as early as the fourteenth century B.C., +possessed a full list of them. See Lepsius, <i>Chronologie</i>, +Berlin, 1848, and Brugsch, <i>Thesaurus (Astronomische und +Astrologische Inschriften)</i>, Leipzig, 1883.</p> + +<a name="fn14"></a> +<p>14. Formerly known as Ninip.</p> + +<a name="fn15"></a> +<p>15. See Naville, <i>La Litanie du Soleil</i>, Paris, 1875, +Plate ii ff.</p> + +<a name="fn16"></a> +<p>16. See <i>Kur'ān</i>, Surah vii, v. 179. That there were +ninety-nine Beautiful Names of God rests on the authority of Abū +Hurairah, who repeats the statement as made by Muhammad the Prophet.</p> + +<a name="fn17"></a> +<p>17. Published by King, <i>Cuneiform Texts</i>, Part XXV, +Plate 50.</p> + +<a name="fn18"></a> +<p>18. Thus he is equated with En-Urta, Nergal, En-lil, Nabū, +Sin, Shamash, Adad, etc.</p> + +<a name="fn19"></a> +<p>19. See Poebel, <i>Historical Texts</i>, No. 1.</p> + +<a name="fn20"></a> +<p>20. See King, <i>Cuneiform Texts</i>, Part XIII, Plate 33; +and Ebellog, <i>Assurtexte</i>, I, No. 6.</p> + +<a name="fn21"></a> +<p>21. The <i>biru</i> was the distance which a man would travel +in two hours.</p> + +<a name="fn22"></a> +<p>22. This translation is made from transcripts of the British +Museum fragments (<i>Cuneiform Texts</i>, Part XIII), and transcripts +of the Berlin fragments (Ebeling, <i>Keilschrifttexte aus Assur</i>, +Nos. 117, 118).</p> + +<a name="fn23"></a> +<p>23. The name of an object was the object itself, and it was +believed that nothing could exist apart from its name.</p> + +<a name="fn24"></a> +<p>24. Tiāmat's wrath was roused by Apsu, who had proposed to slay +the gods, her children. She took no part in the first struggle of Apsu +and Mummu against the gods, and only engaged in active hostilities to +avenge Apsu.</p> + +<a name="fn25"></a> +<p>25. Literally, "they excited themselves to hostility."</p> + +<a name="fn26"></a> +<p>26. A title of Tiāmat.</p> + +<a name="fn27"></a> +<p>27. These nine monsters with the Weapon (Thunderbolt?) and +Kingu form the Eleven Allies of Tiāmat, and it is clear that she and +her Allies represent the Twelve Signs of the Zodiac. When Marduk +destroyed Tiāmat and her associates, he found it necessary to fix the +stars, the images of the great gods, in their places, as the Twelve +Signs of the Zodiac. (See the Fifth Tablet of Creation, p. 55.)</p> + +<a name="fn28"></a> +<p>28. The god here alluded to is Mardak, who, in one aspect, is +a fire-god; see Tablet IV, II. 39, 40.</p> + +<a name="fn29"></a> +<p>29. See above.</p> + +<a name="fn30"></a> +<p>30. Lines 83, 84, 88-101 are translated from the British +Museum fragments and the Berlin fragments; lines 88-101 contain the +equivalent to the whole gap in the British Museum tablet.</p> + +<a name="fn31"></a> +<p>31. <i>i.e.</i>, "let what thou sayest prevail."</p> + +<a name="fn32"></a> +<p>32. <i>I.e.</i>, the destruction of Tiāmat.</p> + +<a name="fn33"></a> +<p>33. <i>I.e.</i>, the establishing of a new creation to take +the place of the old.</p> + +<a name="fn34"></a> +<p>34. The meaning of <img src="images/c033.png" alt="[Cuneiform]" /> <i>pal-a</i> is unknown.</p> + +<a name="fn35"></a> +<p>35. This equipment of the charioteer is shown on the +bas-reliefs.</p> + +<a name="fn36"></a> +<p>36. Compare Psalms xviii, 7-15; civ, i ff.</p> + +<a name="fn37"></a> +<p>37. <i>I.e.</i>, the gods were impatient to begin the fight.</p> + +<a name="fn38"></a> +<p>38. By impressing his seal on the Tablet Marduk proved his +ownership of the Tablet, and made his claim to it legal.</p> + +<a name="fn39"></a> +<p>39. This is an oblique way of saying that Marduk succeeded +where Ea failed.</p> + +<a name="fn40"></a> +<p>40. The word is <i>kupu</i>, <i>i.e.</i>, "reed" or "sedge." +It is possible that Marduk skinned Tiāmat.</p> + +<a name="fn41"></a> +<p>41. Reading, <i>ishtenish lu kuppudu-ma ana shina lu +uzizu</i>.</p> + +<a name="fn42"></a> +<p>42. <i>I.e.</i>, "to cause the gods to be content,"</p> + +<a name="fn43"></a> +<p>43. Literally "they (indefinite) opposed me."</p> + +<a name="fn44"></a> +<p>44. See <i>Cuneiform Texts</i>, Part XXIV, Plate 50, where it +is said that the god Sin is "Marduk, who maketh bright the night."</p> + +<a name="fn45"></a> +<p>45. Lines 44 and 45 announce Marduk's determination to build +Babylon.</p> + +<a name="fn46"></a> +<p>46. This is the word commonly used for "temple-tower." The +famous ziggurat of E-Sagila here mentioned was built in Seven Stages +or Steps, each probably having its own distinctive colour. It was +destroyed probably soon after the capture of Babylon by Cyrus (539 +B.C.) and when Alexander the Great reached Babylon he found it ruins.</p> + +<a name="fn47"></a> +<p>47. This is the first known mention of the "horns" of a +ziggurat, and the exact meaning of the word is doubtful.</p> + +<a name="fn48"></a> +<p>48. From this text it seems clear that Up-shukkinaku was the +name of a chamber in the temple of E-Sagila. This name probably means +the "chamber of the shakkanaku," <i>i.e.</i>, the chamber in which the +governor of the city (<i>shakkanaku</i>) went annually to embrace the +hands of the god Bel-Marduk, from whom he thereby received the right +of sovereignty over the country.</p> + +<a name="fn49"></a> +<p>49. This line seems to imply that Marduk was regarded as the +instructor of the "old" gods; the allusion is, probably, to the "ways" +of Anu, Bel and Ea, which are treated as technical terms in +astrology.</p> + +<a name="fn50"></a> +<p>50. Here the title "Black-headed" refers to all mankind, but +it is sometimes used by the scribes to distinguish the population of +the Euphrates Valley from foreign peoples of light complexions.</p> + +<a name="fn51"></a> +<p>51. Compare the language of the Kur'ān (Surah II, v. 256), +"He (Allah) knoweth what is before them and what is behind them."</p> + +<a name="fn52"></a> +<p>52. These lines suggest that the fight between Marduk and +Tiāmat was recurrent; it is incorrect to translate the verbal forms as +preterites.</p> + +<a name="fn53"></a> +<p>53. "To open the ears" -- to give understanding.</p> + +<a name="fn54"></a> +<p>54. The Egyptian Sheta <img src="images/h004.png" alt="[Heiroglyphics]" /></p> + + + + + + + + +<pre> + + + + + +End of the Project Gutenberg EBook of The Babylonian Legends of the Creation, by +British Museum + +*** END OF THIS PROJECT GUTENBERG EBOOK BABYLONIAN LEGENDS OF THE CREATION *** + +***** This file should be named 9914-h.htm or 9914-h.zip ***** +This and all associated files of various formats will be found in: + https://www.gutenberg.org/9/9/1/9914/ + +Produced by the PG Distributed Proofreaders + +Updated editions will replace the previous one--the old editions +will be renamed. + +Creating the works from public domain print editions means that no +one owns a United States copyright in these works, so the Foundation +(and you!) can copy and distribute it in the United States without +permission and without paying copyright royalties. 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