The Religion of Babylonia and Assyria Part 44

He splits her lengthwise.

The one half he fas.h.i.+oned as a covering for the heavens, Attaching a bolt and placing there a guardian, With orders not to permit the waters to come out.

It is evident that the canopy of heaven is meant. Such is the enormous size of Tiamat that one-half of her body flattened out so as to serve as a curtain, is stretched across the heavens to keep the 'upper waters'--'the waters above the firmament' as the Book of Genesis puts it--from coming down. To ensure the execution of this design, a bolt is drawn in front of the canopy and a guardian placed there, like at a city wall, to prevent any one or anything from coming out.

This act corresponds closely to the creation of a "firmament" in the first chapter of Genesis. The interpretation is borne out by the statement of Alexander Polyhistor who, quoting from Berosus, states that out of one-half of Tiamat the heavens were made.[732] The further statement that out of the other half the earth was fas.h.i.+oned is not definitely stated in our version of the creation. The narrative proceeds as follows:

He pa.s.sed through the heavens, he inspected the expanse.[733]

To understand this phrase, we must consider the general character of the "epic," which is, as we have already seen, a composite production, formed of popular elements and of more advanced speculations. The popular element is the interpretation of the storms and rains that regularly visit the Euphrates Valley before the summer season sets in, as a conflict between a monster and the solar deity Marduk. After a struggle, winds at last drive the waters back; Tiamat is vanquished by the entrance of the 'bad wind' into her body. The sun appears in the heavens and runs across the expanse, pa.s.sing in his course over the entire vault. The conflict, which in the scholastic system of the theologians is placed at the beginning of things, is in reality a phenomenon of annual occurrence. The endeavor to make Marduk more than what he originally was--a solar deity--leads to the introduction of a variety of episodes that properly belong to a different cla.s.s of deities. For all that, the original role of Marduk is not obscured.

Marduk's pa.s.sage across the heavens is a trace of the popular phases of the nature myth, and while in one sense, it is appropriately introduced after the fas.h.i.+oning of the expanse, it more properly follows immediately upon the conflict with Tiamat. In short, we have reached a point in the narrative where the nature myth symbolizing the annual succession of the seasons blends with a cosmological system which is the product of comparatively advanced schools of thought, in such a manner as to render it difficult to draw the line where myth ends and cosmological system begins. For the moment, the nature myth controls the course of the narrative. The sun, upon running its course across the heavens, appears to drop into the great ocean, which the Babylonians, in common with many ancient nations, imagined to surround and to pa.s.s underneath the earth.

Hence the next act undertaken by Marduk is the regulation of the course of this subterranean sea. The name given to this sea was Apsu. Marduk however does not create the Apsu. It is in existence at the beginning of things, but he places it under the control of Ea.

In front of Apsu, he prepared the dwelling of Nu-dimmud.[734]

This Apsu, as we learn from other sources,[735] flows on all sides of the earth, and since it also fills the hollow under the earth, the latter in reality rests upon the Apsu. Ea is frequently called "the lord of Apsu," but the creation epic, in a.s.signing to Marduk the privilege of preparing the dwelling of Ea, reverses the true order of things, which may still be seen in the common belief that made Marduk the son of Ea.

Marduk, the sun rising up out of the ocean, becomes the offspring of Ea, and even the political supremacy of Marduk could not set aside the prerogatives of Ea in the popular mind. In the cosmological system, however, as developed in the schools, such an attempt was made. While recognizing the 'deep' as the domain of Ea, the theologians saved Marduk's honor by having him take a part in fixing Ea's dwelling and in determining its limitations.

With the carca.s.s of Tiamat stretched across the upper firmament and safely guarded, and with the Apsu under control, the way is clear for the formation of the earth. This act in the drama of creation is referred to in the following lines, though in a manner, that is not free from obscurity. The earth is pictured as a great structure placed over the Apsu and corresponding in dimension with it--at least in one direction.

The lord measured out the structure of Apsu.

Corresponding to it, he fas.h.i.+oned a great structure[736] Esharra.

Esharra is a poetical designation of the earth and signifies, as Jensen has satisfactorily shown, "house of fullness"[737] or "house of fertility." The earth is regarded as a great structure, and placed as it is over the Apsu, its size is dependent upon the latter. Its measurement from one end to the other cannot exceed the width of the Apsu, nor can it be any narrower. The ends of the earth span the great Apsu. The following line specifies the shape given to Esharra:

The great structure Esharra, which he made as a heavenly vault.

The earth is not a sphere according to Babylonian ideas, but a hollow hemisphere having an appearance exactly like the vault of heaven, but placed in position beneath the heavenly canopy. As a hemisphere it suggests the picture of a mountain, rising at one end, mounting to a culminating point, and descending at the other end. Hence by the side of Esharra, another name by which the earth was known was Ekur, that is, 'the mountain house.'

Diodorus Seculus, in speaking of the Babylonian cosmology, employs a happy ill.u.s.tration. He says that according to Babylonian notions the world is a "boat turned upside down." The kind of boat meant is, as Lenormant recognized,[738] the deep-bottomed round skiff with curved edges that is still used for carrying loads across and along the Euphrates and Tigris, the same kind of boat that the compilers of Genesis had in view when describing Noah's Ark. The appearance in outline thus presented by the three divisions of the universe--the heavens, the earth, and the waters--would be that of two heavy rainbows, one beneath the other at some distance apart, resting upon a large body of water that flows around the horizons of both rainbows, and also fills the hollow of the second one.[739] The upper 'rainbow' is formed by one-half of the carca.s.s of Tiamat stretched across in semi-circular shape; the lower one is the great structure Esharra made by Marduk, while the Apsu underneath is the dwelling of Ea. The creation epic, it may be noted once more, takes much for granted. Its chief aim being to glorify Marduk, but little emphasis is laid upon details of interest to us. The parcelling out of these three divisions among Anu, Bel, and Ea is therefore merely alluded to in the closing line of the fourth tablet:

He established the districts[740] of Anu, Bel, and Ea.

The narrative a.s.sumes what we know from other sources, that the heavens const.i.tute the domain of Anu, Esharra belongs to Bel, while Apsu belongs to Ea.

The mention of the triad takes us away from popular myth to the scholastic system as devised by the theologians. The establishment of the triad in full control marks the introduction of fixed order into the universe. All traces of Tiamat have disappeared. Anu, Bel, and Ea symbolize the eternal laws of the universe.

There are, as we have seen, two factors involved in the role a.s.signed to Marduk in the version of the creation epic under consideration,--one the original character of the G.o.d as a solar deity, the other the later position of the G.o.d as the head of the Babylonian pantheon. In the 'epic,' the fight of Marduk with Tiamat belongs to Marduk as a solar deity. The myth is based, as was above suggested,[741] upon the annual phenomenon witnessed in Babylonia when the whole valley is flooded and storms sweep across the plains. The sun is obscured. A conflict is going on between the waters and storms, on the one hand, and the sun, on the other hand. The latter finally is victorious. Marduk subdues Tiamat, fixes limitations to the 'upper and lower waters,' and triumphantly marches across the heavens from one end to the other, as general overseer.

This nature myth was admirably adapted to serve as the point of departure for the enlargement of the role of Marduk, rendered necessary by the advancement of the G.o.d to the head of the pantheon. Everything had to be ascribed to Marduk. Not merely humanity, but the G.o.ds also had to acknowledge, and acknowledge freely, the supremacy of Marduk.

The solar deity thus becomes a power at whose command the laws of the universe are established, the earth created and all that is on it. In thus making Marduk the single creator, the theologians were as much under the influence of Marduk's political supremacy, as they helped to confirm that supremacy by their system. With this object in view, the annual phenomenon was transformed into an account of what happened 'once upon a time.'

What impressed the thinkers most in the universe was the regular working of the laws of nature. Ascribing these laws to Marduk, they naturally pictured the beginnings of things as a lawless period. Into the old and popular Marduk-Tiamat nature myth, certain touches were thus introduced that changed its entire character. This once done, it was a comparatively simple matter to follow up the conflict of Marduk and Tiamat by a series of acts on Marduk's part, completing the work of general creation. The old nature myth ended with the conquest of the rains and storm and the establishment of the sun's regular course, precisely as the deluge story in Genesis, which contains echoes of the Marduk-Tiamat myth, ends with the promulgation of the fixed laws of the universe.[742]

What follows upon this episode in the Babylonian epic is the elaboration of the central theme, worked out in the schools of Babylonian thought and intended, on the one hand, to ill.u.s.trate Marduk's position as creator and, on the other, to formulate the details of the cosmological system.

With the fifth tablet, therefore, we leave the domain of popular myth completely and pa.s.s into the domain of cosmological speculation.

Fragmentary as the fifth tablet is, enough is preserved to show that it a.s.sumes the perfection of the zodiacal system of the Babylonian schools and the complete regulation[743] of the calendar. In this zodiacal system, as has been intimated and as will be more fully set forth in a special chapter, the planets and stars are identified with the G.o.ds. The G.o.ds have their 'stations' and their 'pictures' in the starry sky. The stars are the 'drawings' or 'designs of heaven.' It is Marduk again who is represented as arranging these stations:

He established the stations for the great G.o.ds.[744]

The stars, their likeness,[745] he set up as constellations.[746]

He fixed the year and marked the divisions.[747]

The twelve months he divided among three stars.

From the beginning of the year till the close (?) He established the station of Nibir[748] to indicate their boundary.

So that there might be no deviation nor wandering away from the course He established with him,[749] the stations of Bel and Ea.

An epitome of the astronomical science of the Babylonians is comprised in these lines. The G.o.ds being identified with stars and each of the latter having its place in the heavens 'to establish the stations for the great G.o.ds' is equivalent to putting the stars in position. The regulation of the year forms part of the astronomical science. The three stars that const.i.tute 'divisions' to aid in marking off the months are Nibir, Bel, and Ea. That the Babylonians had such a system as is here outlined is confirmed by Diodorus Seculus.[750] The position of Nibir, or Jupiter, whose course keeps closer to the ecliptic than that of any other planet, served as an important guide in calendrical calculations.

The stars are represented as clinging to their course through maintaining their relations.h.i.+p to Nibir, while at the side of Nibir and as additional guides, Bel is identified with the north pole of the equator and Ea with a star in the extreme southern heavens, to be sought for, perhaps, in the constellation Argo. The description concludes:

He attached large gates to both sides, Made the bolt secure to the left and right.

The heavens are thus made firm by two gates, fastened with bolts and placed at either end. Through one of these gates the sun pa.s.ses out in the morning, and at evening enters into the other. But the most important body in the heavens is the moon. Its functions are described in an interesting way:

In the midst[751] he made the zenith[752] (?) Nannar[753] he caused to go forth and handed over to him[5] the night.

He fixed him[754] as the luminary of night to mark off the days.

The pa.s.sage is made clear by a reference to the Book of Genesis, i. 16, where we are told that the moon was created 'for the rule of night.' A distinction between the Biblical and the cuneiform cosmology at this point is no less significant. While according to Babylonian ideas, the moon alone, or at most the moon with the stars, regulates the days, the Hebrew version makes the moon and sun together the basis for the regulation of the 'days and years.' The sun according to Babylonian notions does not properly belong to the heavens, since it pa.s.ses daily beyond the limits of the latter. The sun, therefore, plays an insignificant part in the calendrical system in comparison with the moon.

Marduk addresses the moon, specifying its duties, what position it is to occupy towards the sun at certain periods during the monthly course, and the like. The tablet at this point becomes defective, and before the address comes to an end, we are left entirely in the lurch. To speculate as to the further contents of the fifth tablet and of the sixth (of which nothing has as yet been found) seems idle. Zimmern supposes that after the heavenly phenomena had been disposed of, the formation of the dry land and of the seas was taken up, and Delitzsch is of the opinion that in the sixth tablet the creation of plants and trees and animals was also recounted. I venture to question whether the creation of the 'dry land and seas' was specifically mentioned. Esharra, the earth, is in existence and the Apsu appears to include all waters, but that the epic treated of the creation of plant and animal life and then of the creation of man is eminently likely. We have indeed a fragment of a tablet[755] in which the creation of the 'cattle of the field, beasts of the field, and creeping things of the field' is referred to; but since it is the 'G.o.ds who in unison' are there represented as having created the animal kingdom, it is hardly likely that the fragment forms part of our 'epic' in which all deeds are ascribed to Marduk. It belongs in all probability to a different cosmological version, but so much can be concluded from it, that the Babylonians ascribed the creation of animals to some divine power or powers; and that therefore our 'epic' must have contained a section in which this act was a.s.signed to Marduk.

A similar variation exists with reference to the tradition of the creation of mankind. There are distinct traces that the belief was current in parts of Babylonia which made Ea the creation of mankind.[756] Ea, it will be recalled, is the 'G.o.d of humanity' _par excellence_, and yet in the seventh (and probably closing) tablet of the series, Marduk is spoken of as the one "who created mankind."[757]

Variant traditions of this kind point to the existence of various centers of culture and thought in rivalry with one another. The great paean to Marduk would have been sadly incomplete had it not contained an account of the creation of mankind--the crowning work of the universe--by the head of the Babylonian pantheon. It is possible, therefore, that a tablet containing the address of a deity to mankind belongs to our series[758] and embodies orders and warnings given by Marduk after the creation of man, just as he addresses the moon after establis.h.i.+ng it in the heavens. Purity of heart is enjoined as pleasing to the deity. Prayer and supplication and prostration are also commanded. It is said that

Fear of G.o.d begets mercy, Sacrifice prolongs life, And prayer dissolves sin.

The tablet continues in this strain. It is perhaps not the kind of address that we would expect Marduk to make after the act of creation, but for the present we must content ourselves with this conjecture, as also with the supposition that the creation of mankind const.i.tuted the final act in the great drama in which Marduk is the hero.

When Marduk's work is finished, the Igigi gather around him in adoration. This scene is described in a tablet which for the present we may regard[759] as the close of the series. No less than fifty names are bestowed upon him by the G.o.ds, the number fifty corresponding according to some traditions to the number of the Igigi. Marduk accordingly absorbs the qualities of all the G.o.ds. Such is the purpose of this tablet. The diction is at times exceedingly impressive.

G.o.d of pure life, they called [him] in the third place, the bearer of purification.

G.o.d of favorable wind,[760] lord of response[761] and of mercy, Creator of abundance and fullness, granter of blessings, Who increases the things that were small, Whose favorable wind we experienced in sore distress.

Thus let them[762] speak and glorify and be obedient to him.

The G.o.ds recall with grat.i.tude Marduk's service in vanquis.h.i.+ng Tiamat.

Marduk is also praised for the mercy he showed towards the a.s.sociates of Tiamat, whom he merely captured without putting them to death.

As the G.o.d of the s.h.i.+ning crown in the fourth place, let them [_i.e._, mankind] exalt him.

The lord of cleansing incantation, the restorer of the dead to life, Who showed mercy towards the captured G.o.ds, Removed the yoke from the G.o.ds who were hostile to him.

A later fancy identified the 'captured G.o.ds' with eleven of the heavenly constellations.[763]

Mankind is enjoined not to forget Marduk

Who created mankind out of kindness towards them, The merciful one, with whom is the power of giving life.

May his deeds remain and never be forgotten By humanity, created by his hands.