Chapter IX
. form a series quite different in character from the legends, and the only excuse for inserting them here is the need of exhibiting as clearly and fully as possible the literature of the great epoch which produced the Genesis tablets.
Most of the other stories apparently relate to the great period before the Flood, when celestial visitors came to and from the earth, and the inhabitants of the world were very distinctly divided into the good and bad, but the stories are only fables with a moral attached, and have little connection with Babylonian history.
Two of these stories are very curious, and may hereafter turn out to be of great importance; one is the story of the sin committed by the god Zu, and the other the story of Atarpi.
Berosus in his history has given an account of ten Chaldean kings who reigned before the Flood, and the close of this period is well known from the descriptions of the Deluge in the Bible, the Deluge tablet, and the work of the Greek writer. According to Berosus several of the Babylonian cities were built before the Flood, and various arts were known, including writing. The enormous reigns given by Berosus to his ten kings, making a total of 432,000 years, force us to discard the idea that the details are historical, although there may be some foundation for his statement of a civilization before the Deluge. The details given in the inscriptions describing the Flood leave no doubt that both the Bible and the Babylonian story describe the same event, and the Flood becomes the starting-point for the modern world in both histories. According to Berosus 86 kings reigned for 34,080 years after the Flood down to the Median conquest. If these kings are historical, it is doubtful if they formed a continuous line, and they could scarcely cover a longer period than 2,000 years. The Median or Elamite conquest took place about B.C. 2700, and, if we allow the round number 2,000 years for the previous period, it will make the Flood fall about B.C. 4700. In a fragmentary inscription with a list of Babylonian kings, some names are given which appear to belong to the 86 kings of Berosus, but our information about this period is so scanty that nothing can be said about this dynasty, and a suggestion as to the date of the Deluge must be received with more than the usual grain of salt.
We can see, however, that there was a civilized race in Babylonia before the Median Conquest, the progress of which must have received a rude shock when the country was overrun by the uncivilized Eastern borderers.
Among the fragmentary notices of this semi-mythical period is the portion of the inscription describing the building of the Tower of Babel and the dispersion.
It is probable from the fragments of Berosus that the incursions and dominion of the Median Elamites lasted about two hundred years, during which the country suffered greatly from them.
The legends of Izdubar or Nimrod commence with a description of the evils brought upon Babylonia by foreign invasion, the conquest and sacking of the city of Erech being one of the incidents in the story. Izdubar, a famous hunter, who claimed descent from a long line of kings, reaching up to the time of the Flood, now comes forward; he has a dream, and after much trouble a half-human creature named Hea-bani is persuaded by Zaidu, the hunter, and two females, to come to Erech and interpret the dream of Izdubar. Hea-bani, having heard the fame of Izdubar, brings to Erech a midannu or tiger to test his strength, and Izdubar slays it. After these things, Izdubar and Hea-bani become friends, and, having invoked the gods, they start to attack the tyrant Khumbaba. Khumbaba dwelt in a thick forest, surrounded by a wall, and here he was visited by the two friends, who slew him and carried off his spoils.
Izdubar was now proclaimed king, and extended his authority over the Babylonian world, his court and palace being at Erech. The goddess Istar, daughter of Anu according to one myth, of Bel according to another, of Sin, the moon god, according to a third, who had loved the shepherd Tammuz, the Sun-god, fell in love with Izdubar. He refused her offers, and the goddess, angry at his answer, ascended to heaven and petitioned her father Anu to create a bull for her, to be an instrument of her vengeance. Anu complied, and created the bull, on which Izdubar and Hea-bani collected a band of warriors and went against it. Hea-bani took hold of the animal by its head and tail, while Izdubar slew it.
Istar on this cursed Izdubar, and descended to Hades to attempt once more to summon unearthly powers against the hero. She descends to the infernal regions, which are vividly described, and, passing through their seven gates, is ushered into the presence of the queen of the dead. The world of love goes wrong in the absence of Istar, and on the petition of the gods she is once more brought to the earth, ultimately Anatu, her mother, satisfying her vengeance by striking Izdubar with a loathsome disease.
Hea-bani, the friend of Izdubar, is now killed, and Izdubar, mourning his double affliction, abandons his kingdom and wanders into the desert to seek the advice of Xisuthrus his ancestor, who had been translated for his piety and now dwelt with the gods.
Izdubar now had a dream, and after this wandered to the region where gigantic composite monsters held and controlled the rising and setting sun: from these he learned the road to the region of the blessed, and, passing across a great waste of sand, arrived at a region where splendid trees were laden with jewels instead of fruit.
Izdubar then met two females, named Siduri and Sabitu, after an adventure with whom he found a boatman named Nes-Hea, who undertook to navigate him to the region where Xisuthrus dwelt.
Coming near the dwelling of the blessed, he found it surrounded by the waters of death, which he had to cross in order to reach the land of which he was in search.
On arriving at the other side, Izdubar was met by Mu-seri-ina-namari, “the waters of dawn at daybreak,” who engaged him in conversation about Hea-bani, and then Xisuthrus, taking up the conversation, described to him the Deluge. Izdubar was afterwards cured of his illness and returned with Nes-Hea to Erech, where he mourned anew for his friend Hea-bani, and on intercession with the gods the ghost of Hea-bani arose from the ground where the body had lain.
The details of this story, and especially the accounts of the regions inhabited by the dead, are very striking, and illustrate, in a wonderful manner, the religious views of the people.
It is worth while here to pause, and consider the evidence of the existence of the legends recounted in the preceding pages from the close of the mythical period down to the seventh century B.C.
We have first the seals: of these there are some hundreds in European museums, and among the earliest are many specimens carved with scenes from the Genesis legends; some of these are a good deal older than B.C. 2000, others may be ranged at various dates down to B.C. 1500.
With three exceptions, which are of Assyrian origin, all the seals engraved in the present volume are Babylonian. One very fine and early example is photographed as the frontispiece of the book. The character and style of the cuneiform legend which accompanies this shows it to be one of the most ancient specimens; it is engraved on a hard jasper cylinder in bold style, and is a remarkable example of early Babylonian art. Many other similar cylinders of the same period are known; the relief on them is bolder than on the later seals, on which from about B.C. 1600 or 1700, a change in the inscriptions becomes general.
The numerous illustrations to the present work, which have been collected from these early Babylonian seals, will serve to show that the legends were well known, and formed part of the literature of the country before the second millennium B.C.
After B.C. 1500, the literature of Babylonia is unknown, and we lose sight of all evidence of its legends for some centuries. In the meantime Egypt supplies a few notices bearing on the subject, which serve to show that knowledge of them was still kept up. Nearly thirteen hundred years before the Christian era one of the Egyptian poems likens a hero to the Assyrian chief, Kazartu, a great hunter. Kazartu probably means a “strong” or “powerful” one, and it has already been suggested that the reference is to the hero Nimrod. A little later, in the period extending from B.C. 1000 to 800, we have in Egypt several persons named Namurot, which seems to be an echo of the name of the mighty hunter.
On the revival of the Assyrian empire, about B.C. 990, we come again to numerous references to the Genesis legends, and these continue through almost every reign down to the close of the empire. The Assyrians carved the sacred tree and cherubim on their walls, they depicted in the temples the struggle between Merodach and the dragon, they decorated their portals with the figure of Izdubar strangling a lion, and carved the struggles of Izdubar and Hea-bani with the lion and the bull even on their stone vases.
Just as the sculptures of the Greek temples, the paintings on the vases and the carving on their gems were taken from their myths and legends, so the series of myths and legends belonging to the valley of the Euphrates furnished materials for the sculptor, the engraver, and the painter, among the ancient Babylonians and Assyrians.
In this way we have continued evidence of the existence of these legends down to the time of Assur-bani-pal, B.C. 673 to 626, who caused the present known copies to be made for his library at Nineveh.
Search in Babylonia would, no doubt, yield much earlier copies of all these works, but that search has not yet been instituted, and for the present we have to be contented with our Assyrian copies. Looking, however, at the world-wide interest of the subjects, and at the important evidence which perfect copies of these works would undoubtedly give, there can be no doubt that further progress will be made in research and discovery, and that all that is here written will one day be superseded by newer texts and fuller and more perfect light.
INDEX.
Abel, 316.
Abram, 317.
Abydenus, 40.
Accad or Akkad, 20.
Adam, 83, 315.
Adrakhasis, 288.
Agané, 313.
Age of documents, 21.
Alaparus, 39.
Alexander Polyhistor, 32, 43.
Alexander the Great, 1.
Alorus, 39, 40, 187.
Amarda, 313.
Amempsin, 40.
Amillarus, 40.
Ammenon, 41.
Anatu, 49.
Anementus, 41.
Animals, creation of, 71.
Antiquity of legends, 22.
Anu, 48, 49, 108, 120.
Anus, 44.
Apason, 43.
Apollodorus, 39.
Ararat, 307.
Ardates, 36, 311.
Arioch, 172.
Ark, 42, 280, 281, 309, 319.
Armenia, 42.
Arnold, Mr. E., 6.
Arrangement of tablets, 14, 15.
Asherim, 244.
Assorus, 44.
Assur, 26, 313.
Assur-bani-pal, 6, 27.
Assur-nazir-pal, 36.
Assyrian excavations, 6.
Atarpi, story of, 155, 156.
Aus, 44.
Babel, 161, 163, 168.
Babil mound, 171.
Babylon, 39, 42, 313.
Babylonia, 38.
Babylonian cities, 293. legends, 3. seals, 178, 330. sources of literature, 16.
Bel, 47, 53, 113.
Belat, 53.
Belus, 36, 44.
Berosus, 1, 32.
Birs Nimrud, 167.
Borsippa, 313.
Bull, destruction of, 231.
Cainan, 316.
Calah, 313.
Calneh, 75, 313.
Cara-indas, 18.
Casdim, 318.
Cedars, 216.
Chaldean account of deluge, 6. astrology, 20. dynasties, 195.
Change in Assyrian language, 17.
Chaos, 60.
Chedor-laomer, 172.
Chronology, 18, 198, 199.
Clay records, 16.
Coming of deluge, 279.
Comparison of accounts of creation, 66-69. of deluge, 284-289.
Composite creatures, 34, 35, 93, 97.
Conclusion, 295.
Conquest of Babylon, 19, 195. of Erech, 198. of Khumbaba, 224.
Constellations, creation of, 64.
Contents of library, 28-30.
Copies of texts, 305.
Cory, translations of, 31-43.
Creation, 1, 7, 11, 56, 92, 323.
Creation of animals, 71. of man, 36, 72, 81, 93.
Creation of moon, 65. of stars, 64. of sun, 70.
Cure of Izdubar, 291.
Cush, 185.
Cutha, 23, 92, 299, 313.
Dache, 44, 60.
Dachus, 44, 60.
Dæsius, month, 41.
“Daily Telegraph,” 6.
Damascius, 43.
Dannat, 207.
Daonus, 39.
Daos, 41.
Date of Nimrod, 302.
Davce, 44.
Davkina, 52.
Death of Hea-bani, 276.
Delitzsch, Dr., 316.
Deluge, 1, 4, 5, 37, 41, 177, 301. tablet, 9. predicted, 279. commencement of, 283. destruction wrought by, 284. end of, 285. variant accounts of, 301. comparison with Genesis, 302, &c. length of, 306.
Descent to Hades, 239.
Description of Hades, 239. of Izdubar legends, 180-183.
Dibbara, 11. exploits of, 125.
Domestic animals, 323.
Dragon, 112, 113.
Dreams of Izdubar, 204, 258.
Eagle, 11.
Eagle-headed men, 97.
Eagle, fable of, 141.
Eden, 3, 72, 84, 311.
Elamites, 18, 138, 196.
Eneuboulus, 41.
Eneugamus, 41.
Enoch, 309.
Enos, 310.
Erech, 130, 192, 313.
Eridu, 46, 72, 80, 85, 105, 313.
Esarhaddon, 27.
Etana, 11, 141, 146.
Euedocus, 41.
Euedorachus, 39.
Euedoreschus, 41.
Evil spirits, legend of, 99, 104.
Expedition to Assyria, 7.
Exploits of Dibbara, 125.
Fables, 140.
Fall, 8, 72, 75.
Filling the ark, 282.
First tablet of the creation, 57.
Flaming sword, 86.
Folk-lore, Babylonian, 160.
Forest of Khumbaba, 222, 272.
Fox, fable of, 147.
Fox Talbot, Mr., 249.
Ganganna, 193, 313.
Generation of the gods, 61.
Genesis, 1, 3, 304. stories, 155.
Hea, 51, 106, 177.
Hea-bani, 6, 204, 205.
Hea-bani comes to Erech, 206.
Herakles, 177.
Hesperides, 177.
Hittites, 311.
Horse and ox, fable of, 150.
Illinus, 44.
Ishmael, 318.
Istar, 11, 49, 51, 137, 226. loves Izdubar, 227. amours of, 229. anger of, 230. descent to Hades, 239. in Hades, 243. return of, 245.
Itak, 125, 138.
Izdubar, 5, 175, &c. legends, 6, 11, 21, 175, &c. same as Nimrod, 176. parentage, 183. exploits of, 184, &c. conquers Khumbaba, 217. loved by Istar, 227. struck with disease, 253. meets scorpion men, 259. meets Sabitu and Siduri, 265. meets Nis-Hea, 265. sees Xisuthrus, 269. hears the story of the flood, 279. cured of his illness, 290. returns to Erech, 294. mourns for Hea-bani, 295. author of Epic, 12.
Jared, 311.
Jewish traditions, 303.
Karrak, 25, 128, 313.
Kazartu, 331.
Khammuragas, 19, 190, 198.
Kharsak-kalama, 299.
Khumbaba, 216, &c.
Kissare, 44.
Kisu, 299, 313.
Kouyunjik, 2, 13.
Kudur-mabuk, 25.
Laban, 316.
Lamech, 310, 316.
Lament of Izdubar, 295.
Language of inscriptions, 17, 21.
Larancha, 40, 313.
Larsa, 25, 313.
Layard, Sir A. H., 2.
Lecture on the deluge, 5.
Lenormant, M. F., 59, 249, 307.
Libraries, 15.
Library of Assur-bani-pal, 27.
Lig-Bagas, 24, 195.
Literature, Babylonian and Assyrian, 13.
Local mythology, 46.
Lot, 174.
Lugal-turda, 121, 124, 202, 234.
Mammetu, 276.
Man, creation of, 72.
Mas, mountain of, 259, 261, 276.
Media, 196.
Megalarus, 39.
Merodach, 52, 86, 103, 190.
Methuselah, 310, 315.
Moon, creation of, 65.
Moymis, 43.
Mummu-tiamatu, 59.
Müller, Prof. Max, 250.
Mu-seri-ina-namari or Mua, 270, &c., 283.
Mythology, 45.
Nabu-bal-idina, 26.
Names in Genesis, 295.
Naram-Sin, 19.
Natural history, 29.
Nebo, 52, 120.
Nebuchadnezzar, 30, 171.
Ner, 141.
Nergal, 47, 54.
Nes-Hea or Ur-Hea, 265, 267, 268, 291, &c.
Nimrod, 176, 184-186, 321.
Nineveh, 313.
Ninip, 47, 54.
Ninsun, 297.
Nipur, 313.
Nis-Sin, 141.
Nizir, 4, 137, 285, 307.
Noah, 316.
Nusku, 48.
Oannes, 12, 33, 39, 40, 106, 324.
Odacon, 40.
Omoroca, 35.
Oppert, Prof., 65, 76, 249, 316.
Orion, 64.
Otiartes, 40.
Pantibiblon, 39.
Paradise, 72, 84.
Patriarchs, 290.
Pinches, Mr., 273.
Pine trees, 216.
Prometheus, 43, 123.
Rassam, Mr. Hormuzd, 7, 278.
Rawlinson, Sir H. C., 2, 3, 84, 85, 137, 169, 171, 176, 188, 246, 323.
Resen, 185, 313.
Resurrection of Hea-bani, 298.
Riddle of the wise man, 159.
Rim-Agu, 17.
Sabbath, 89, 308.
Sabitu, 264.
Sacrifice, 286.
Samas, 47, 54, 100, 205, 301.
Sargon, 19, 27, 82, 319. saved in ark, 319.
Sar-tuli-elli, 74, 75, 164, 166.
Satyrs, 204.
Scorpion men, 259.
Semitic race, 19, 83.
Senaar, 42.
Sending out birds, 286.
Sennacherib, 27.
Serpent, 88, 141, 142.
Seven evil spirits, 99, 104.
Shalmaneser II., 26.
Sibyl, 43.
Siduri, 264.
Sin, 47, 53.
Sin of Zu, 123.
Sin-lici-unnini, 12.
Sinuri, 160.
Sippara, 37, 39, 313.
Sisithrus, 41.
Sisythes, 311.
Society of Biblical Archæology, 5.
Sodom and Gomorrah, destruction of, 172, 173.
Sons of God, 83.
Speaking trees, 257.
Stars, creation of, 64.
Sumir, 20.
Sun, creation of, 70.
Surippak, 313.
Table of gods, 55.
Tablets, mutilation of, 9.
Tammuz, 64, 85, 192, 229, 238, 245, 246, 247.
Tauthe, 43.
Thalassa, 35.
Thalatth, 35.
Tiamat, 11, 43, 59, 60, 109, 113.
Tiglath Pileser, 26.
Titan, 43, 146.
Tower in stages, 169, 170.
Tower of Babel, 7, 42, 161-172.
Ur, 20, 24, 313, 318.
War in heaven, 113.
Xisuthrus, 36, 37, 40, 279, &c.
Zaidu, 208, 209.
Zibanit, 156.
Zillah, 316.
Zirat-banit, 52.
Zirghul, 313.
Zodiac, 68, 176, 301.
Zu, 115, 123.
* * * * *
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