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THE CHALDEAN ACCOUNT 
 
 OF GENESIS. 
 
Digitized by the Internet Archive 
 ^n 2007 with funding from 
 IVIicrosoft Corporation 
 
 http://www.archive.org/details/chaldeanaccountoOOsmitrich 
 
^^ ^ I^ H A U \ 
 
 ^^^^^- '•■'.•>, TV 
 
izDT nIMrod) in conflict with a lion. 
 
 FROM AN EARLY BABYLONIAN CYLINDER. 
 
JONFLICT WITH A LION. 
 
 M EARLY BABYfiONIAN CYLINDER. 
 

 »' .A u y 
 
THE 
 
 CHALDEAN ACCOUNT OF GENESIS. 
 
 CONTAINING 
 
 THE DESCRIPTION OF THE CREATION, THE FALL OF MAN, 
 
 THE DELUGE, THE TOWER OF BABEL, THE 
 
 TIMES OF THE PATRIARCHS, 
 
 AND NIMROD; 
 
 BABYLONUN FABLES, AND LEGENDS OP THE GODS ; 
 
 FROM THE CUNEIFORM INSCRIPTIONS. 
 
 BY GEORGE SMITH, 
 
 OF THE DEPARTMENT OP ORIENTAL ANTIQUITIES, BRITISH MUSEUM, 
 
 AUTHOR OP " HISTORY OP AS8URBANIPAL," 
 
 "ASSYRIAN DISCOVERIES," 
 
 ETC. ETC. 
 
 WITH ILLUSTRATIONS. 
 
 LI BKA !: V 
 
 UNIVEIISIT^^ o 
 
 OAIJFOUNIA 
 
 LONDON: ^"^ 
 SAMPSON LOW, MARSTON, SEARLE, AND RIVINGTON, 
 CROWN BUILDINGS, FLEET STREET. 
 
 1879. 
 
 {All Bights Reserved.) 
 
CHISWICK PRESS : — C. WHITTINGHAM, TOOKS COUKT, 
 CHANCERY LANE. 
 
TO 
 
 SIR HENRY CRESWICKE RAWLINSON, 
 
 K.C.B., D.C.L., ETC. ETC. ETC., 
 
 MY TBACHEE AND PREDECESSOR IN MY PRESENT 
 
 LINE OP RESEARCH, 
 
 IN REMEMBRANCE OF MANY FAVOURS, 
 
 THIS WORK IS 
 
 2Detitcat0Q« 
 
^ 
 
 ^ 
 
 K^^' 
 
 y 
 
 ■ji'/^/ 
 
 ^ 
 
INTRODUCTION. 
 
 OME explanation is necessary in intro- 
 ducing my present work* Little time 
 has elapsed since I discovered the most 
 important of these inscriptions, and in 
 the intervening period I have had, amidst other work, 
 to collect the various fragments of the legends, copy, 
 compare, and translate, altering my matter from time 
 to time, as new fragments turned up. Even now I 
 have gone to press with one of the fragments of the 
 last tablet of the Izdubar series omitted. 
 
 The present condition of the legends and their 
 recent discovery alike forbid me to call this anything 
 more than a provisional work; but there was so 
 general a desire to see the translations that I have 
 published them, hoping my readers will take them 
 with the same reserve with which I have given them. 
 I have avoided some of the most important com- 
 parisons and conclusions with respect to Genesis, as 
 my desire was first to obtain the recognition of the 
 evidence without prejudice. 
 
viii INTBOBUGTION. 
 
 The chronological notes in the book are one of its 
 weak points, but I may safely say that I have placed 
 the various dates as low as I fairly could, considering 
 the evidence, and I have aimed to do this rather than 
 to establish any system of chronology. 
 
 I believe that time will show the Babylonian tradi- 
 tions of Genesis to be invaluable for the light they wiU 
 throw on the Pentateuch, but at present there are so 
 many blanks in the evidence that positive conclusions 
 on several points are impossible. I may add in con- 
 clusion that my present work is intended as a popular 
 account, and I have introduced only so much expla- 
 nation as seems necessary for the proper understand- 
 ing of the subject. I have added translations of some 
 parts of the legends which I avoided in my last work, 
 desiring here to satisfy the wish to see them as 
 perfect as possible ; there still remain however some 
 passages which I have omitted, but these are of small 
 extent and obscure. 
 
 October 26, 1875. 
 
CONTENTS, 
 
 fHAPTEK I. — The Discoveey op the Genesis 
 Legends. 
 
 Cosmogony of Berosus. — Discovery of Cunei- 
 form Inscriptions. — Historical Texts. — Babylonian 
 origin of Assyrian literature. — Mythological tablets. 
 — Discovery of Deluge texts. — Izdubar, his exploits. — Mutilated 
 condition of tablets. — Lecture on Deluge tablets. — " Daily Tele- 
 graph" offer. — Expedition to Assyria. — Fragments of Creation 
 tablets. — Solar Myth. — Second journey to Assyria. — Tower of 
 Babel. — Clay records. — Account of creation in "Telegraph." — 
 "Daily Telegraph" collection. — Interest of Creation legends. — The 
 Fall. — New fragments. — List of texts . . . page 1 
 
 Chapter II. — Babylonian and Assyrian Literature. 
 
 Babylonian literature. — Kouyunjik library. — Fragmentary con- 
 dition. — Arrangement of tablets. — Subjects. — Dates. — Babylonian 
 source of literature. — Literary period. — Babylonian Chronology. — 
 Akkad. — Sumir. — Urukh, king of Ur. — Hammurabi. — Babylonian 
 astrology. — War of Gods. — Izdubar legends. — Creation and fall. — 
 Syllabaries and bilingual tablets. — Assyrian copies. — Difficulties as 
 to date. — Mutilated condition. — Babylonian library. — Assyrian 
 empire. — City of Assur. — Library at Calah. — Sargon of Assyria. — 
 Sennacherib. — ^Removal of Library to Nineveh. — Assurbanipal or 
 . Sardanapalus. — His additions to library. — Description of contents. 
 — ^Later Babylonian libraries . . . . • .19 
 
X CONTENTS. 
 
 Chaptee III. — Chaldean Legends transmitted through 
 Berosus and other Ancient Authors. 
 
 Berosus and his copyists. — Cory's translation. — Alexander Poly- 
 histor. — Babylonia. — Cannes, his teaching. — Creation. — Belus. — 
 Chaldean kings. — Xisuthrus. — Deluge. — The Ark. — Keturn to 
 Babylon. — ApoUodorus. — Pantibiblon. — Larancha. — Abydenus. — 
 Alorus, first king. — Ten kings. — Sisithrus. — Deluge. — Armenia. — 
 Tower of Babel. — Cronos and Titan. — Nicolaus Damascenus. — 
 Dispersion from Hestieeus. — Babylonian colonies. — Tower of Babel. 
 — The Sibyl. — Titan and Prometheus. — Damascius. — Tauthe. — 
 Moymis. — Kissare and Assorus. — Triad. — Bel ... 37 
 
 Chapter IV. — Babylonian Mythology. 
 
 Greek accounts. — Mythology local in origin. — Antiquity. — Con- 
 quests. — Colonies. — Three great gods. — Twelve great gods. — 
 Angels.— Spirits. — Anu. — Anatu. — Vul. — Ishtar. — Equivalent to 
 Venus. — Hea. — Cannes. — Merodach. — Bel or Jupiter. — Zirat- 
 banit, Succoth Benoth. — Elu. — Sin the moon god. — Ninip. — Sha- 
 mas. — Nergal. — Anunit. — Table of gods . . . .51 
 
 Chapter V. — Babylonian Legend or the Creation. 
 
 Mutilated condition of tablets. — List of subjects. — Description 
 of chaos. — Tiamat. — Generation of gods. — Damascius. — Compari- 
 son with Genesis. — Three great gods. — Doubtful fragments. — Fifth 
 tablet. — Stars. — Planets. — Moon. — Sun. — Abyss or chaos. — Crea- 
 tion of moon. — Creation of animals. — Man. — His duties. — Dragon 
 of sea. — Fall. — Curse for disobedience. — Discussion. — Sacred tree. 
 — Dragon or serpent. — War with Tiamat. — Weapons. — Merodach. 
 — Destruction of Tiamat. — Mutilation of documents. — Parallel 
 Biblical account. — Age of story . . . . .61 
 
 Chapter VI, — Other Babylonian Accounts op the Creation. 
 Cuneiform accounts originally traditions. — Variations. — Ac- 
 count of Berosus. — Tablet from Cutha. — Translation. — Composite 
 animals, — Eagle-headed men. — Seven brothers. — Destruction of 
 men. — Seven wicked spirits. — War in heaven. — Variations of 
 story. — ^Poetical account of Creation .... 101 
 Chapter VII. — The Sin of the God Zu. 
 
 God Zu. — Obscurity of legend. — Translation. — Sin of Zu. — 
 
CONTENTS. xi 
 
 Anger of the gods. — Speeches of Anu to Vul Vul's answer. 
 
 Speech of Anu to Nebo. — Answer of Nebo. — Sarturda. — Changes 
 
 to a bird. — The Zn bird. — Bird of prey Sarturda lord of 
 
 Amarda ......... 113 
 
 Chapter VIII. — The Exploits of Lubaba. 
 
 Lubara. — God of Pestilence. — Itak. — ^The Plague. — Seven 
 warrior gods. — Destruction of people. — Anu. — Goddess of Karrak. 
 — Speech of Elu. — Sin and destruction of Babylonians.— Shamas. — 
 Sin and destruction of Erech. — Ishtar. — The great god and 
 Duran. — Cutha. — Internal wars. — Itak goes to Syria. — Power 
 and glory of Lubara. — Song of Lubara. — Blessings on his worship. 
 — God Ner. — Prayer to arrest the Plague . . . 123 
 
 Chapter IX. — Babylonian Fables. 
 
 Fables. — Common in the East. — Description. — Power of speech 
 in animals. — Story of the eagle. — Serpent. — Shamas. — The eagle 
 caught. — Eats the serpent. — Anger of birds. — Etana. — Seven 
 gods. — Third tablet. — Speech of eagle — Story of the fox. — His 
 cunning. — Judgment of Shamas. — His show of sorrow. — His 
 punishment. — Speech of fox. — Fable of the horse and ox. — They 
 consort together. — Speech of the ox. — ^His good fortune. — Con- 
 trast with the horse. — Hunting the ox. — Speech of the horse. — 
 Offers to recount story. — Story of Ishtar. — Further tablets . 137 
 
 Chapter X. — ^Fragments of Miscellaneous Texts. 
 
 Atarpi. — Sin of the world. — Mother and daughter quarrel. — ^Zamu. 
 — Punishment of world. — Hea. — Calls his sons. — Orders drought. 
 — Famine. — Building. — Nusku. — Riddle of wise man. — Nature 
 and universal presence of air. — Gods. — Sinuri. — Divining by frac- 
 ture of reed. — Incantation. — Dream. — Tower of Babel. — Obscurity 
 of legend. — Not noticed by Berosus. — Fragmentary tablet.— De- 
 struction of Tower. — ^Dispersion. — Locality of Babylon.— Birs Nim- 
 rud. — ^Babil. — Assyrian representations .... 153 
 
 Chapter XI. — The Izdubar Legends. 
 
 Account of Deluge. — Nimrod. — Izdubar. — ^Age of Legends. — 
 Babylonian cylmders.— Notices of Izdubar. — Surippak.— Ark City. 
 
xii CONTENTS. 
 
 — Twelve tablets. — Extent of Legends. — Description. — Introduc- 
 tion. — Meeting of Heabani and Izdubar. — Destruction of tyrant 
 Humbaba. — Adventures of Tsbtar. — Illness and wanderings of 
 Izdubar. — Description of Deluge and conclusion. — First Tablet. — 
 Kingdom of Nimrod. — Traditions. — Identifications. — Translation. 
 — Elamite Conquest. — Dates . . . . .167 
 
 Chaptee XII. — Meeting of Heabani and Izdubar. 
 
 Dream of Izdubar. — Heabani. — His wisdom. — His solitary life. 
 — Izdubar's petition. — Zaidu. — Harimtu and Sambat. — Tempt 
 Heabani. — Might and fame of Izdubar. — Speech of Heabani. — 
 His journey to Erech. — The midannu or tiger. — Festival at Erech. 
 — Dream of Izdubar. — Friendship with Heabani . . 193 
 
 Chaptee XIII. — Destruction of the Tyrant Humbaba. 
 
 Elamite dominion. — Forest region. — Humbaba. — Conversation. 
 — ^Petition to Shamas. — Journey to forest. — Dwelling of Hum- 
 baba. — Entrance to forest. — Meeting with Humbaba. — Death of 
 Humbaba. — Izdubar king . . . . . . .207 
 
 Chapter XIY. — The Adventures op Ishtar. 
 
 Triumph of Izdubar. — Ishtar's love. — Her offer of marriage. — 
 Her promises. — Izdubar's answer. — Tammuz. — Amours of Ishtar. 
 — His refusal. — Ishtar's anger. — Ascends to Heaven. — The bull. — 
 Slain by Izdubar. — Ishtar's curse. — Izdubar's triumph. — The 
 feast. — Ishtar's despair. — Her descent to Hades. — Description. — 
 The seven gates. — The curses. — Uddusunamir. — Sphinx. — Release 
 of Ishtar. — Lament for Tammuz ..... 217 
 
 Chapter XV. — Illness and Wanderings of Izdubar. 
 
 Heabani and the trees. — Illness of Izdubar. — Death of Hea- 
 bani. — Journey of Izdubar. — His dream. — Scorpion men. — The 
 Desert of Mas. — The paradise. — Siduri and Sabitu. — Urhamsi. — 
 Water of death. — Ragmu. — The conversation. — Hasisadra 241 
 
 Chapter XYI. — The Story of the Flood and Conclusion. 
 Eleventh tablet. — The gods. — Sin of the world. — Command to 
 build the ark. — Its contents. — The building. — The Flood. — De- 
 struction of people. — Fear of the gods. — End of Deluge. — Nizir. — 
 
CONTENTS, xiii 
 
 Resting of Ark. — The birds. — The descent from the ark. — The 
 sacrifice. — Speeches of gods. — Translation of Hasisadra. — Cure of 
 Izdubar. — His return. — Lament over Heabani. — Resurrection of 
 Heabani. — Burial of warrior. — Comparison with Genesis. — Syrian 
 nation. — Connection of legends. — ^Points of contact. — Duration of 
 deluge. — Mount of descent. — Ten generations. — ^Early cities. — 
 Age of Izdubar 263 
 
 Chapter XVII. — Conclusion. 
 
 Notices of Genesis. — Correspondence of names. — Abram. — Ur 
 of Chaldees. — Ishmael. — Sargon. — His birth. — Concealed in ark. 
 
 ^Age of Nimrod. — Doubtful theories. — Creation. — Garden of 
 
 Eden. — Cannes. — Berosus. — Izdubar legends. — ^Urukh of Ur. — 
 Babylonian seals. — ^Egyptian names. — Assyrian sculptures . 295 
 
LIST OF ILLUSTRATIONS. 
 
 RONTISPIECE, Photograph. Izdubar (Nimrod) in 
 conflict with a lion, from an early Babylonian 
 cylinder. 
 2. Beverse of inscribed terra cotta tablet, containing 
 the account of the Deluge, showing the various 
 fragments of which it is composed, 10. 
 
 3. Cannes and other Babylonian mythological figures, from cylin- 
 
 der, 39. 
 
 4. Composite animals, fi'om cylinder, 41. 
 
 5. Fight between Merodach (Bel) and the dragon, to face p. 62. 
 
 6. Sacred tree or grove, with attendant cherubim, from Assyrian 
 
 cylinder, 89. 
 
 7. Sacred tree, seated figure on each side and serpent in background, 
 
 from an early Babylonian cylinder, 91. 
 
 8. Bel encountering the dragon, from Babylonian cylinder, 95. 
 
 9. Merodach or Bel armed for the conflict with the dragon, from 
 
 Assyrian cylinder, 99. 
 
 10. Fight between Bel and the dragon, from Babylonian cylinder, 
 
 102. 
 
 11. Eagle-headed men, from Nimroud sculpture, to face p. 102. 
 
 12. Sacred tree, attendant figures and eagle-headed men, from the 
 
 seal of a Syrian chief, ninth century b.c, 106. 
 
 13. Men engaged in building, from Babylonian cylinder, 158. 
 
 14 and 15. Men engaged in building, from Babylonian cylinders, 159. 
 
xvi LIST OF ILLUSTRATIONS. 
 
 16. View of Birs Nimrud, the supposed site of the Tower of Bahel, 
 
 162. 
 
 17. View of the Babil mound at Babylon, the site of the temple of 
 
 Bel, 163. 
 
 18. Tower in stages, from an Assyrian bas-relief, 164. 
 
 19. Izdubar strangling a lion, from Khorsabad sculpture, to face 
 
 p. 174. 
 
 20. Migration of Eastern tribe, from early Babylonian cylinder, 188. 
 
 21. Bowareyeh Mound at Warka (Erech), site of the temple of 
 
 Ishtar, 237. 
 
 22. Izdubar and Heabani in conflict with the lion and bull, 239. 
 
 23. Izdubar, composite figures, and Hasisadra (Noah) in the ark, 
 
 from early Babylonian cylinder, 257. 
 
 24. Composite figures (scorpion men), from an Assyrian cyhnder, 
 
 262. 
 
 25. Hasisadra, or Noah, and Izdubar, from an early Babylonian 
 
 cyhnder, 283. 
 
 26. Mugheir, the site of Ur of the Chaldees, 297. 
 
 27. Cannes, from Nimroud sculpture, to face p. 306. 
 
1. I r> RAK Y 
 
 UN I \ i: US l'^^• ok 
 
 Chapter I. 
 
 THE DISCOVERY OF THE GENESIS LEGENDS. 
 
 Cosmogony of Berosus. — Discovery of Cuneiform Inscriptions. 
 
 — Historical texts. — Babylonian origin of Assyrian literature. 
 
 Mythological tablets. — Discovery of Deluge texts. — Izdubar, his 
 exploits. — Mutilated condition of tablets. — Lecture on Deluge 
 tablets. — "Daily Telegraph" offer. — Expedition to Assyria. — 
 Fragments of Creation tablets. — Solar Myth. — Second journey to 
 Assyria. — Tower of Babel. — Clay records. — Account of creation 
 in " Telegraph." — " Daily Telegraph " collection. — Interest of 
 Creation legends. — The Fall. — New fragments. — List of texts. 
 
 f ^gNf^^^ gjg fragments of the Chaldean historian, 
 Berosus, preserved in the works of 
 various later writers, have shown that 
 the Babylonians were acquainted with 
 traditions referring to the Creation, the period before 
 the Flood, the Deluge, and other matters forming 
 parts of Genesis. 
 
 Berosus, however, who recorded these events, 
 lived in the time of Alexander the Great and his 
 successors, somewhere about B.C. 330 to 260; and, as 
 this was three hundred years after the Jews were 
 carried captive to Babylon, his works did not prove 
 
 B 
 
2 THE DI8G0VEBY OF 
 
 that these traditions were in Babylonia before the 
 Jewish captivity, and could not afford testimony in 
 favour of the great antiquity of these legends. 
 
 On the discovery and decipherment of the cunei- 
 form inscriptions, Oriental scholars hoped that copies 
 of the Babylonian histories and traditions would one 
 day be discovered, and we should thus gain earlier 
 and more satisfactory evidence as to these primitive 
 histories. 
 
 In the mound of Kouyunjik, opposite the town of 
 Mosul, Mr. Layard discovered part of the Royal 
 Ass3n:-ian library, and further collections, also forming 
 parts of this library, have been subsequently found 
 by Mr. H. Rassam, Mr. Loftus, and myself Sir 
 Henry Rawlinson, who made the preliminary exami- 
 nation of Mr. Layard's treasures, and who was the 
 first to recognize their value, estimated the number 
 of these fragments of inscriptions at over twenty 
 thousand. 
 
 The attention of decipherers was in the first in- 
 stance drawn to the later historical inscriptions, par- 
 ticularly to those of the Assyrian kings contemporary 
 with the Hebrew monarchy ; and in this section of 
 inscriptions a very large number of texts of great 
 importance rewarded the toil of Assyrian scholars. 
 Inscriptions of Tiglath Pileser, Shalmaneser, Sargon, 
 Sennacherib, Esarhaddon, Nebuchadnezzar, Naboni- 
 dus, and numerous other ancient sovereigns, bearing 
 directly on the Bible, and giving new light upon 
 parts of ancient history before obscure, for a long 
 
THE GENESIS LEGENDS. 3 
 
 time occupied almost exclusively the attention of 
 students, and overshadowed any work in other divi- 
 sions of Assyrian literature. 
 
 Although it was known that Assyria borrowed its 
 civilization and written characters from Babylonia, 
 yet, as the Assj^ian nation was mostly hostile to the 
 southern and older kingdom, it could not be guessed 
 beforehand that the peculiar national traditions of 
 Babylonia would be transported to Assyria. 
 
 Under these circumstances, for some years after 
 the cuneiform inscriptions were first deciphered, 
 nothing was looked for or discovered bearing upon 
 the events of Genesis ; but, as new texts were brought 
 into notice, it became evident that the Assyrians 
 copied their literature largely from Babylonian 
 sources, and it appeared likely that search among 
 the fragments of Assyrian inscriptions would yield 
 traces at least of some of these ancient Babylonian 
 legends. 
 
 Attention was early drawn to these points by Sir 
 Henry Rawlinson, who pointed out several coinci- 
 dences between the geography of Babylonia and the 
 account of Eden in Genesis, and suggested the great 
 probability that the accounts in Genesis 'had a Baby- 
 lonian origin. 
 
 When at work preparing the fourth volume of 
 Cuneiform Inscriptions, I noticed references to the 
 Creation in a tablet numbered K 63 in the Museum 
 collection, and allusions in other tablets to similar 
 legends ; I therefore set about searching through the 
 
4 THU BISGOYERY OF 
 
 collection, which I had previously selected under the 
 head of '' Mythological tablets," to find, if possible, 
 some of these legends. This mythological collection 
 was one of six divisions into which I had parted the 
 Museum collection of cuneiform inscriptions for con- 
 venience of working. By placing all the tablets and 
 fragments of the same class together, I had been 
 able to complete several texts, to easily find any sub- 
 ject required, and at any time to get a general idea 
 of the contents of the collection. 
 
 The mythological division contained all tablets 
 relating to the mythology, and all the legends in 
 which the gods took a leading part, together with 
 prayers and similar subjects. 
 
 - Commencing a steady search among these frag- 
 ments, I soon found half of a curious tablet which 
 had evidently contained originally six columns of 
 text; two of these (the third and fourth) were still 
 nearly perfect; two others (the second and fifth) 
 were imperfect, about half remaining, while the 
 remaining columns (the first and sixth) were entirely 
 lost. On looking down the third column, my eye 
 caught the statement that the ship rested on the 
 mountains of Nizir, followed by the account of the 
 sending forth of the dove, and its finding no resting- 
 place and returning. I saw at once that I had here 
 discovered a portion at least of the Chaldean account 
 of the Deluge. I then proceeded to read through 
 the document, and found it was in the form of a 
 speech from the hero of the Deluge to a person 
 
THE GENESIS LEGENDS. 5 
 
 whose name appeared to be Izdubar. I recollected | 
 
 a legend belonging to the same hero Izdubar K. 231, 
 which, on comparison, proved to belong to the same 
 series, and then I commenced a search for any miss- " ^ 
 ing portions of the tablets. 
 
 This search was a long and heavy work, for ther^ 
 were thousands of fragments to go over, and, while 
 on the one side I had gained as yet only two frag- 
 ments of the Izdubar legends to judge from, on the 
 other hand, the unsorted fragments were so small, 
 and contained so little of the subject, that it was 
 extremely difficult to ascertain their meaning. My 
 search, however, proved successful. I found a frag- 
 ment of another copy of the Deluge, containing again 
 the sending forth of the birds, and gradually col- 
 lected several other portions of this tablet, fitting 
 them in one after another until I had completed the 
 greater part of the second column. Portions of a 
 third copy next turned up, which, when joined 
 together, completed a considerable part of the first 
 and sixth columns. I now had the account of the 
 Deluge in the state in which I published it at the 
 meeting of the Society of Biblical Archaeology, 
 December 3rd, 1872. I had discovered that the 
 Izdubar series contained at least twelve tablets, and 
 I afterwards found this to be their exact number. 
 Of this series the tablet describing the Deluge was 
 the eleventh and K 231. the sixth. Numerous other 
 fragments turned up at the same time; but these, 
 while they increased my knowledge of the legends, 
 
e TEE DISGOVEBY OF 
 
 could not be arranged in order from want of indica^ 
 tion of the particular tablets to which they belonged. 
 Some other fragmentary legends, including the 
 war of the gods and three fables, I also found at the 
 same time, but these were in such mutilated condi- 
 tion that I could not make a connected translation 
 of them. 
 
 In my lecture on the Deluge tablets, I gave a 
 sketch of the Izdubar legends, and expressed my 
 belief that the Chaldean inscriptions contained 
 various other similar stories bearing upon the Book 
 of Genesis, which would prove of the highest interest. 
 Just at this time happened the intervention of the 
 proprietors of the " Daily Telegraph " newspaper. 
 Mr. E. Arnold, who is on the direction of that paper, 
 had already sent to me expressing his interest in 
 these discoveries, and immediately after my lecture 
 he came armed with a proposition from the pro- 
 prietors of the " Daily Telegraph " to re-open, at 
 their cost, the excavations in Assyria, and gain some 
 new information on the subject of these legends. 
 This proposition was submitted to the trustees of 
 the British Museum, and they directed me to go to 
 j Assyria and make a short excavation, leave of 
 ; absence for six months being granted to me for this 
 purpose. I have related, in my work, ''Assyrian 
 discoveries," the history of this expedition, which 
 brought me the next fragments of these legends. 
 I Soon after I commenced excavating at Kouyunjik, 
 j on the site of the palace of Assurbanipal, I found a 
 
TEE GENESIS LEGENDS. 7 
 
 new fragment of the Chaldean account of the Deluge \ 
 belonging to the first column of the tablet, relating / 
 the command to build and fill the ark, and nearly j 
 filling up the most considerable blank in the story. 
 Some other fragments, which I found afterwardsT; 
 still further completed this tablet, which was already ^ 
 the most perfect one in the Izdubar series. The 
 trench in which I found the fi'agment in question 
 must have passed very near the place where the 
 Assyrians kept a series of inscriptions belonging 
 to the early history of the world. Soon after I 
 discovered the fragment of the Deluge tablet, I 
 came upon a fragment of the sixth tablet of the 
 same series in this trench, and not far from the place 
 of the Deluge fragment. This fragment described 
 the destruction of the bull of Ishtar by Izdubar and 
 Heabani, an incident often depicted on early Baby- 
 lonian gems. My next discovery here was a frag- 
 ment evidently belonging to the creation of the 
 world; this was the upper corner of a tablet, and 
 gave a fragmentary account of the creation of 
 animals. Further on in this trench I discovered 
 two other portions of this legend, one giving the 
 Creation and fall of man ; the other having part of 
 the war between the gods and evil spirits. At that 
 time I did not recognize the importance of these 
 fragments, excepting the one with the account of the 
 creation of animals, and, as I had immediately after- 
 wards to return to England, I made no further dis- 
 coveries in this direction. 
 
8 THE DISCOVERY OF 
 
 On my return from the east, I published some of 
 the discoveries I had made, and I now found, on 
 joining the fragments of the Deluge or Izdubar series, 
 that they formed exactly twelve tablets. The fact 
 that these legends covered twelve tablets led to the 
 impression that they were a form of the solar myth, 
 that is, that they symboHzed the passage of the sun 
 through the heavens, each tablet representing a 
 separate sign of the zodiac. This opinion, first 
 started by Sir Henry Rawlinson, was at once ac- 
 cepted by M. Lenormant, Rev. A. H. Sayce, and 
 other scholars; but I think myself it rests on too 
 insecure a basis to be true. In a subsequent chapter 
 I will give as nearly as I can the contents of the 
 Izdubar legends, which I think do not warrant this 
 view. Some months further passed, during which 
 I was engaged in my second journey to Assyria, and 
 in realizing the results of that expedition. I again 
 brought from Assyria several fragments of the 
 Genesis legends which helped to complete these 
 curious stories, and in January, 1875, I commenced 
 once more a regular search for these fi:*agments. 
 Very soon afterwards I succeeded in discovering a 
 notice of the building of the tower of Babel, which 
 at once attracted attention, and a notice of it, which 
 appeared in the '' Athenaeum," No. 2468, was copied 
 into several of the papers. I was, however, at that 
 time hardly prepared to publish these legends, as I 
 had not ascertained how far they could be completed 
 from our present collections. 
 
THE GENESIS LEGENDS, 9 
 
 Subsequent search did not show that any further 
 fragments of the Babel tablet were in the British 
 Museum, but I soon added several fresh portions to 
 the fragmentary history of the Creation and Fall. 
 The greatest difficulty with which I had to contend 
 in all these researches was the extremely mutilated 
 and deficient condition in which the tablets were 
 found. There can be no doubt that, if the inscrip- 
 tions were perfect, they would present very little dif- 
 ficulty to the translator. 
 
 The reason why these legends are in so many 
 fragments, and the different parts so scattered, may 
 be explained from the nature of the material of 
 which the tablets are composed, and the changes 
 undergone by them since they were written. These 
 tablets were composed of fine clay and were inscribed 
 with cuneiform characters while in a soft state ; they 
 were then baked in a furnace until hard, and after- 
 wards transferred to the library. These texts appear 
 to have been broken up when Nineveh was destroyed, 
 and many of them were cracked and scorched by the 
 heat at the burning of the palace. Subsequently the 
 ruins were turned over in search of treasure, and the 
 tablets still further broken ; and then, to complete 
 their ruin, the rain, every spring soaking through the 
 ground, saturates them with water containing 
 chemicals, and these chemicals form crystals in every 
 available crack. The growth of the crystals further 
 splits the tablets, some of them being literally 
 shivered. 
 
10 
 
 THE DI 8 GO VERY OF 
 
 Some idea of the mutilated condition of the Assy- 
 rian tablets, and of the work of restoring a single 
 text, will be gained from the engraving below, which 
 exhibits the present appearance of one of the Deluge 
 tablets. In this tablet there are sixteen fragments. 
 
 
 
 
 , ., jI'^-sj, 
 
 
 
 vte^'? 
 
 
 Keverse of Inscribed Terra Cotta Tablet coNXAiNmo the Account 
 OF THE Deluge, showing the various fragments of which it 
 
 IS COMPOSED. 
 
 The clay records of the Assyrians are by these 
 means so broken up, that they are in some cases 
 divided into over one hundred fragments ; and it is 
 only by collecting and joining together the various 
 fragments that these ancient texts can be restored. 
 Many of the old fragmentary tablets which have been 
 twenty years in the British Museum have been added 
 to considerably by fragments which I found during 
 
THE GENESIS LEGENDS. 11 
 
 my two journeys, and yet there remain at least 20,000 
 fragments buried in the ruins without the recovery 
 of which it is impossible to complete these valuable 
 Assyrian inscriptions. 
 
 Being now urged by many friends who were 
 interested in the subject, I sent the following account 
 to the editor of the '' Daily Telegraph," which was 
 printed in that paper on the 4th of March, 1875 : — 
 
 *' Having recently made a series of important dis- 
 coveries relating to the Book of Genesis, among some 
 remarkable texts, which form part of the collection 
 presented to the British Museum by the proprietors 
 of ' The Daily Telegraph,^ I venture once more 
 to bring Assyrian subjects before your readers. 
 
 '' In my lecture on the Chaldean Account of the 
 Deluge, which I delivered on Dec. 3, 1872, I stated 
 my conviction that all the earlier narratives of 
 Genesis would receive new light from the inscrip- 
 tions so long buried in the Chaldean and Assyrian 
 mounds ; but I little thought at that time that I was 
 so near to finding most of them. 
 
 " My lecture, as your readers know, was soon fol- 
 lowed by the proposal of your proprietors and the 
 organizing of ' The Daily Telegraph ' expedition to 
 Assyria. When excavating at Kouyunjik during 
 that expedition, I discovered the missing portion of 
 the first column of the Deluge tablet, an account of 
 which I sent home ; and in the same trench I sub- 
 sequently found the fragment which I afterwards 
 recognized as part of the Chaldean story of the 
 
12 THE DISC VERY OF 
 
 Creation, which relic I have noticed already in your 
 columns. I excavated later on, while still working 
 under your auspices, another portion belonging to 
 this story, far more precious — in fact, I think, to the 
 general public, the most interesting and remarkable 
 cuneiform tablet yet discovered. This turns out to 
 contain the story of man's original innocence, of the 
 temptation, and of the fall. I was, when I found it, 
 on the eve of departing, and had not time to properly 
 examine my great prize. I only copied the two or 
 three first lines, which (as I had then no idea of the 
 general subject of the tablet) did not appear very 
 valuable, and I forthwith packed it in the box for 
 transport to England, where it arrived safely, and 
 was presented by the proprietors of 'The Daily 
 Telegraph,' with the rest of their collection, to the 
 British Museum. On my return to England I made 
 some other discoveries among my store, and in the 
 pursuit of these this fragment was overlooked. I 
 subsequently went a second time to Assyria, and re- 
 turned to England in June, 1874 ; but I had no 
 leisure to look again at those particular legends until 
 the end of January in this year. Then, starting 
 with the fragment of the Creation in ' The Daily 
 Telegraph' collection, which I had first noticed, I 
 began to collect other portions of the series, and 
 among these I soon found the overlooked fragment 
 which I had excavated at Kouyunjik, the first lines 
 of which I took down in the note-book of my first 
 expedition. I subsequently found several smaller 
 
THE GENESIS LEGENDS. 
 
 13 
 
 pieces in the old Museum collection, and all join or 
 form parts of a continuous series of legends, givino- 
 the history of the world from the Creation down to 
 some period after the Fall of Man. Linked with 
 these, I found also other series of legends on pri- 
 mitive history, including the story of the building 
 of the Tower of Babel and of the Confusion of 
 Tongues. 
 
 " The first series, which I may call ' The Story of 
 the Creation and Fall,' when complete must have 
 consisted of nine or ten tablets at least, and the his- 
 tory upon it is much longer and fuller than the 
 corresponding account in the Book of Genesis. 
 With respect to these Genesis narratives a furious 
 strife has existed for many years; every word has 
 been scanned by eager scholars, and every possible 
 meaning which the various passages could bear has 
 been suggested; while the age and authenticity of 
 the narratives have been discussed on all sides. In 
 particular, it may be said that the account of the fall 
 of man, the heritage of all Christian countries, has 
 been the centre of this controversy, for it is one of 
 the pivots on which the Christian religion turns. 
 The world-wide importance of these subjects will 
 therefore give the newly discovered inscriptions, and 
 especially the one relating to the Fall, an un- 
 paralleled value, and I am glad, indeed, that such a 
 treasure should have resulted from your expedi- 
 tion. 
 
 *' Whatever the primitive account may have been 
 
14 THE BISOOVEBY OF 
 
 from which the earlier part of the Book of Genesis 
 was copied, it is evident that the brief narration given 
 in the Pentateuch omits a number of incidents and 
 explanations — for instance, as to the origin of evil, 
 the fall of the angels, the wickedness of the ser- 
 pent, &c. Such points as these are included in the 
 Cuneiform narrative; but of course I can say little 
 about them until I prepare full translations of the 
 legends. 
 
 *'The narrative on the Assyrian tablets commences 
 with a description of the period before the world 
 was created, when there existed a chaos or confusion. 
 The desolate and empty state of the universe and 
 the generation by chaos of monsters are vividly 
 given. The chaos is presided over by a female 
 power named Tisalat and Tiamat, corresponding to 
 the Thalatth of Berosus; but, as it proceeds, the 
 Assyrian account agrees rather with the Bible than 
 with the short account from Berosus. We are told, 
 in the inscriptions, of the fall of the celestial being 
 who appears to correspond to Satan. In his am- 
 bition he raises his hand against the sanctuary of the 
 God of heaven, and the description of him is really 
 magnificent. He is represented riding in a chariot 
 through celestial space, surrounded by the storms, 
 with the lightning playing before him, and wielding 
 a thunderbolt as a weapon. 
 
 " This rebellion leads to a war in heaven and the 
 conquest of the powers of evil, the gods in due 
 course creating the universe in stages, as in the 
 
TEE GENESIS LEGENDS. 15 
 
 Mosaic narrative, surveying each step of the work 
 and pronouncing it good. The divine work culmi- 
 nates in the creation of man, who is made upright 
 and free from evil, and endowed by the gods with 
 the noble faculty of speech. 
 
 " The Deity then dehvers a long address to the 
 newly created being, instructing him in all his duties 
 and privileges, and pointing out the glory of his 
 state. But this condition of blessing does not last 
 long before man, yielding to temptation, falls ; and 
 the Deity then pronounces upon him a terrible 
 curse, invoking on his head all the evils which have 
 since afflicted humanity. These last details are, as 
 I have before stated, upon the fragment which I 
 excavated during my first journey to Assyria, and 
 the discovery of this single relic in my opinion in- 
 creases many times over the value of ' The Daily 
 Telegraph' collection. 
 
 " I have at present recovered no more of the story, 
 and am not yet in a position to give the full transla- 
 tions and details; but I hope during the spring to 
 find time to search over the collection of smaller 
 fragments of tablets, and to light upon any smaller 
 parts of the legends which may have escaped me. 
 There will arise, besides, a number of important 
 questions as to the date and origin of the legends, 
 their comparison with the Biblical narrative, and 
 as to how far they may supplement the Mosaic 
 account." 
 
 This will serve to exhibit the appearance these 
 
16 TEE DI8G0VEBT OF 
 
 legends presented to me soon after I discovered 
 them. 
 
 On comparing this account with the translations 
 and notes I have given in this book, it will be evident 
 that my first notice was inaccurate in several points, 
 both as to the order and translation of the legends ; 
 but I had not expected it to be otherwise, for there 
 had not been time to collect and translate the frag- 
 ments, and, until that was done, no satisfactory- 
 account of them could be given, the inaccuracies 
 in the account being due to the broken state of 
 the tablets and my recent knowledge of them. It is 
 a notable fact that the discovery of these legends 
 was one of the fruits of the expedition organized by 
 the proprietors of the " Daily Telegraph," and these 
 legends and the Deluge fragments form the most 
 valuable results of that expedition. 
 
 After I had published this notice in the " Daily 
 Telegraph " I set to work to look over the fragments 
 in the collection, in search of other minor fragments, 
 and found several, but these added little to my 
 knowledge, only enabling me to correct my notice. 
 A little later I discovered a new fragment of the 
 tenth tablet of the Deluge series, and last of all a 
 further portion of the sixth tablet of these legends. 
 This closed my discoveries so far as the fragments 
 of the tablets were concerned, and I had then to copy 
 and translate the tablets as far as their mutilated 
 condition would allow. 
 
 The Genesis legends which I had collected from 
 
THE GENESIS LEGENDS. 17 
 
 the various Assyrian fragments included numerous 
 other stories beside those which parallel the account 
 in the Book of Genesis. All these stories are similar 
 in character, and appear to belong to the same early 
 literary age. So far as I have made out they are as 
 follows : — 
 
 1. A long account of the origin of the world, the 
 creation of the animals and man, the fall of man from 
 a sinless state, and a conflict between the gods and 
 the powers of evil. 
 
 2. A second account of the creation having a 
 closer correspondence with the account of Berosus. 
 
 3. A Bihngual legend of the history of the seven 
 evil spirits, apparently part of a third version of the 
 creation. 
 
 4. Story of the descent of the goddess Ishtar or 
 Yenus into Hades, and her return. 
 
 5. Legend of the sin of the God Zu, who insults 
 Elu, the father of the gods. 
 
 6. Collection of five tablets giving the exploits of 
 Lubara the god of the pestilence. 
 
 7. Legend of the god Sarturda, who turned into a 
 bird. 
 
 8. Story of the wise man who put forth a riddle to 
 the gods. 
 
 9. Legend of the good man Atarpi, and the 
 wickedness of the world. 
 
 10. Legend of the tower of Babel, and dispersion. 
 
 11. Story of the Eagle and Etana. 
 
 12. Story of the ox and the horse. 
 
 c 
 
18 THE GENESIS LEGENDS. 
 
 13. Story of the fox. 
 
 14. Legend of Sinuri. 
 
 15. Izdubar legends: twelve tablets, with the his- 
 tory of Izdubar, and an account of the flood. 
 
 16. Various fragments of other legends. These 
 show that there was a considerable collection of such 
 primitive stories almost unrepresented in our present 
 collection. 
 
t/ 
 
 4- 
 
 Chapter II. 
 
 Ca 
 
 /,> 
 
 /V 
 
 BABYLONIAN AND ASSYEIAN LITEKATURE. O/* . , 
 
 Babylonian literature. — Konynnjik library. — Fragmentary 
 condition. — Arrangement of tablets. — Subjects. — Dates. — Baby- 
 lonian source of literature. — Literary period. — Babylonian Chro- 
 nology. — Akkad. — Sumir. — Urukh, king of Ur. — Hammurabi. — 
 Babylonian astrology. — War of Gods. — Izdubar legends. — 
 Creation and fall. — Syllabaries and bilingual tablets. — Assyrian 
 copies. — Difficulties as to date. — Mutilated condition. — Babylo- 
 nian library. — Assyrian empire. — City of Assur. — Library at 
 Calah. — Sargon of Assyria. — Sennacherib. — Removal of Library 
 to Nineveh. — Assurbanipal or Sardanapalus. — His additions to 
 library. — Description of contents. — Later Babylonian libraries. 
 
 N order to understand the position of 
 these legends it is necessary to give some 
 account of the wonderful literature of 
 the Ancient Babylonians and their 
 copyists, the Assyrians. The fragments of terra 
 cotta tablets containing these legends were found in 
 the debris which covers the palaces called the South 
 West Palace and the North Palace at Kouyunjik; 
 the former building being of the age of Sennacherib, 
 the latter belonging to the time of Assurbanipal. 
 The tablets, which are of all sizes, from one inch long 
 to over a foot square, are nearly all in fragments, and 
 
 '''}' 
 
 o 
 
 /. 
 
 4 
 
20 BABYLONIAN AND 
 
 in consequence of the changes which have taken 
 place in the ruins the fragments of the same tablet 
 are sometimes scattered widely apart. It appears 
 from a consideration of the present positions of the 
 fragments that they were originally in the upper 
 chambers of the palace, and have fallen on the de- 
 struction of the building. In some of the lower 
 chambers they lay covering the whole floor, in other 
 cases they lay in groups or patches on the pavement, 
 and there are occasional clusters of fragments at 
 various heights in the earth which covers the build- 
 ings. The other fragments are scattered singly 
 through all the upper earth which covers the floors 
 and walls of the palace. Different fragments of the 
 same tablets and cylinders are found in separate 
 chambers which have no immediate connection with 
 each other, showing that the present distribution of 
 the fragments has nothing to do with the original 
 position of the tablets. 
 
 A consideration of the inscriptions shows that 
 these tablets have been arranged according to their 
 subjects in various positions in the libraries. Stories 
 or subjects were commenced on tablets and continued 
 on other tablets of the same size and form, in some 
 cases the number of tablets in a series and on a 
 single subject amounting to over one hundred. 
 
 Each subject or series of tablets had a title, the 
 title being formed by the first phrase or part of 
 phrase in the subject. Thus, the series of Astrolo- 
 gical tablets, numbering over seventy tablets, bore the 
 
ASSYRIAN LITERATURE. 21 
 
 title '' When the gods Anu, Elu," this being the 
 commencement of the first tablet. At the end of 
 every tablet in each series was written its number in 
 the work, thus : "the first tablet of When the gods 
 Anu, Elu," the second tablet of ''When the gods 
 Anu, Elu," &c. &c. ; and, further to preserve the 
 proper position of each tablet, every one except the 
 last in a series had at the end a catch phrase, consist- 
 ing of the first fine of the following tablet. There 
 were beside, catalogues of these documents written 
 like them on clay tablets, and other small oval 
 tablets with titles upon them, apparently labels for 
 the various series of works. All these arrangements 
 show the care taken with respect to literary matters. 
 There were regular libraries or chambers, probably 
 on the upper floors of the palaces, appointed for the 
 store of the tablets, and custodians or Hbrarians to 
 take charge of them. It is probable that all these 
 regulations were of great antiquity, and were copied 
 like the tablets from the Babylonians. 
 
 Judging from the fragments discovered, it appears 
 probable that there were in the Eoyal Library at 
 Nineveh over 10,000 inscribed tablets, including 
 almost every subject in ancient literature. 
 
 In considering a subject like the present one it is 
 a point of the utmost importance to define as closely 
 as possible the date of our present copies of the 
 legends, and the most probable period at which the 
 original copies may have been inscribed. By far the 
 greatest number of the tablets brought from Nineveh 
 
22 BABYLONIAN AND 
 
 belong to tlie age of Assurbanipal, wlio reigned over 
 Assyria B.C. 670, and every copy of tlie Genesis 
 legends yet found was inscribed during his reign. 
 The statements on the present tablets are conclusive 
 on this point, and have not been called in question, 
 but it is equally stated and acknowledged on all 
 hands that these tablets are not the originals, but are 
 only copies from earlier texts. It is unfortunate that 
 the date of the original copies is never preserved, and 
 thus a wide door is thrown open for difference of 
 opinion on this point. The Assyrians acknowledge 
 themselves that this literature was borrowed from 
 Babylonian sources, and of course it is to Babylonia 
 we have to look to ascertain the approximate dates 
 of the original documents. The difficulty here is 
 increased by the following considerations : it appears 
 that at an early period in Babylonian history a great 
 literary development took place, and numerous works 
 were produced which embodied the prevailing myths, 
 religion, and science of that day. Written many of 
 them in a noble style of poetry, and appealing to the 
 strongest feelings of the people on one side, or regis- 
 tering the highest efforts of their science on the 
 other, these texts became the standards for Babylo- 
 nian literature, and later generations were content 
 to copy these writings instead of making new works 
 for themselves. Clay, the material on which they 
 were written, was everywhere abundant, copies were 
 multiplied, and by the veneration in which they 
 were held these texts fixed and stereotyped the style 
 
ASSYRIAN LITEBATUBE, 23 
 
 of Babylonian literature, and the language in which 
 they were written remained the classical style in the 
 country down to the Persian conquest. Thus it 
 haj^pens that texts of Rim-agu, Sargon, and Hammu- 
 rabi, who were one thousand years before Nebuchad- 
 nezzar and Nabonidus, show the same language as 
 the texts of these later kings, there being no sensible 
 difference in style to match the long interval between 
 them. 
 
 There is, however, reason to believe that, although 
 the language of devotion and literature remained 
 fixed, the speech of the bulk of the people was 
 gradually modified ; and in the time of Assurbanipal, 
 when the Assyrians copied the Genesis legends, 
 the common speech of the day was in very different 
 style. The private letters and despatches of this 
 age which have been discovered differ widely from 
 the language of the contemporary pubhc documents 
 and religious writings, showing the change the lan- 
 guage had undergone since the style of these was 
 fixed. We have a slightly similar case in England, 
 where the language of devotion and the style of the 
 Bible differ in several respects from those of the 
 English of to-day. 
 
 These considerations show the difficulty of fixing 
 the age of a document from its style, and the diffi- 
 culty is further increased by the uncertainty which 
 hangs over all Babylonian chronology. 
 ^ Chronology is always a thorny subject, and dry 
 and unsatisfactory to most persons beside; some 
 
24 BABYLONIAN AND 
 
 notice must, however, be taken of it here, in order to 
 show the reasons for the dates and epochs fixed upon 
 for the Genesis legends. 
 
 In this case the later chronology is not in question, 
 and it is best to start with the generally received 
 date of about B.C. 1300 for the conquest of Babylonia 
 by Tugultininip, king of Assyria. Before this date 
 we have a period of about 250 years, during which a 
 foreign race ruled at Babylon. Berosus calls these 
 foreigners Arabs, but nothing is known as to their 
 original home or race. It is supposed that this race 
 came into Babylonia, or obtained dominion there 
 under a king named Hammurabi, whose date is thus 
 fixed about B.C. 1550. Many scholars do not agree 
 to this, and consider Hammurabi much more ancient ; 
 no one, however, fixes him later than the sixteenth 
 century B.C., so that the date B.C. 1550 may be 
 accepted as the most moderate one possible for the 
 epoch of Hammurabi. The date of Hammurabi is of 
 consequence in the question, because there is no 
 evidence of these legends being written after his 
 epoch. 
 
 This circumstance may be accounted for by the 
 fact that during the period following the conquest of 
 Hammurabi the government was in the hands of 
 foreigners, and was much more centralized than it 
 had been before, Babylon being, so far as we know, 
 the sole capital, the great cities which had been 
 centres of Hterature suffering a decline. 
 
 Before the time of Hammurabi, there ruled several 
 
ASSYRIAN LITERATURE. 25 
 
 races of kings, of whom we possess numerous monu- 
 ments. These monarchs principally reigned at the 
 cities of Ur, Karrak, Larsa, and Akkad. Their inscrip- 
 tions do not determine the length of their rule, but they 
 probably covered the period from b.c. 2000 to 1550. 
 The name of the* monarch in whose time we have the 
 first satisfactory evidence of contemporary monu- 
 ments is read Urukh, and in the present state of our 
 researches he may be fixed B.C. 2000. It must, 
 however, be remarked that many scholars place him 
 at a much earlier date. From the time of Urukh to 
 that of Hammurabi the title of honour principally 
 taken by the kings is " King of Sumir and Akkad," 
 that is, King of Lower and Upper Babylonia. It 
 appears probable that previous to the reign of Urukh 
 the two divisions of Sumir and Akkad were separate 
 monarchies ; and it is therefore likely that any lite- 
 rature written before B.C. 2000 will show evidences 
 of this division. 
 
 The rough outlines of Babylonian chronology at 
 this period may be arranged as follows, always bear- 
 ing in mind that the difi'erent dates are the lowest 
 we can fairly assume, and that several of them may 
 be much more ancient : — 
 
 Down to B.C. 2000 epoch of independent king- 
 doms in Babylonia ; the principal centre of activity 
 being Akkad, a region on the Euphrates, somewhere 
 between latitudes 32° and 33°. 
 
 B.C. 2000. Era of Urukh, king of Ur, rise of Sumir, 
 the southern part of the country, Ur the metropolis. 
 
26 BABYLONIAN AND 
 
 B.C. 1850. Era of Ismi-dagan, king of Karrak, 
 Karrak the metropolis. 
 
 B.C. 1700. Kise of Larsa as metropolis. 
 
 B.C. 1600. Era of Sargon, king of Akkad; revival 
 of the power of Akkad. 
 
 B.C. 1550. Era of Hammurabi, king of Babylon. 
 Babylon the metropoHs. 
 
 Although we cannot ^x the dates of any monu- 
 ments before the time of Urukh, B.C. 2000, it is quite 
 certain that there were buildings and inscriptions 
 before that date ; and there are two literary works 
 which I should judge to be certainly older than this 
 epoch, namely, the great Chaldean work on Astrology, 
 and a legend which, for want of a better title, I call 
 the Exploits of Lubara. 
 
 The Chaldean work, containing the bulk of their 
 astrology, appears to belong to the northern half of 
 the country, that is to Akkad, and always speaks 
 of Akkad as a separate state, and implies it to be the 
 leading state. It mentions besides, the kingdoms of 
 Subartu, Martu, or Syria, Gutim or Goim, and Elam, 
 and some parts, perhaps of later date than the body 
 of the work, give also the kingdoms of Kassi, Kissati, 
 or the peoples, Nituk or Asmun, Sumir, Yamutbal, 
 and Assan. In the body of the work there appear 
 glosses, apparently later additions, mentioning kings 
 of the period B.C. 2000 to 1850. I have not noticed 
 any gloss containing a royal name later than the 
 kings of Ur. 
 
 The work I have pro vis-ion ally called " The Ex- 
 
ASSYRIAN LITEBATUBE. 27 
 
 ploits of Lubara," and which also bears evidence of 
 great antiquity, is a much shorter one, for while 
 there are over seventy large tablets of the astrology, 
 this, on the other hand, only contained five small 
 tablets. This work notices a large number of peoples 
 or states, the principal being the people of the coast, 
 Subartu, Assyria, Elam, Kassi, Sutu, Goim, Lullubu, 
 Akkad ; the uniting of Sumir and Akkad, which was 
 accomplished at least B.C. 2000, is not mentioned, but 
 the notice of the Assyrians is rather an argument 
 for a later date than I have chosen. 
 
 The Izdubar legends, containing the story of the 
 Flood, and what I beheve to be the history of Mmrod, 
 were probably written in the south of the country, 
 and at least as early as B.C. 2000. These legends 
 were, however, traditions before they were committed 
 to writing, and were common in some form to all the 
 country. The story of the Creation and Fall belongs 
 to the upper or Akkad division of the country, and 
 may not have been committed to writing so early as 
 the Izdubar legends; but even this is of great 
 antiquity. 
 
 About the same time as the account of the Crea- 
 tion, a series of tablets on evil spirits, which contained 
 a totally different tradition of the Creation, was 
 probably written; and there is a third account from 
 the City of Cutha, closely agreeing in some respects 
 with the account handed down by Berosus, which I 
 should provisionally place about the same date. It 
 seems, from the indications in the inscriptions, that 
 
28 BABYLONIAN AND 
 
 there happened in the interval B.C. 2000 to 1850 a 
 general collecting and development of the various 
 traditions of the Creation, Flood, Tower of Babel, and 
 other similar legends. 
 
 A little later, about B.C. 1600, a new set of astro- 
 logical tablets was written, together with a long work 
 on terrestrial omens ; these appear to belong to the 
 kingdom and period of Sargon, king of Akkad. 
 
 Some at least, and probably most of the syllabaries, 
 bilingual and explanatory tablets, grammars and 
 vocabularies, belong to this period also ; but a few 
 are of later date. 
 
 In spite of the indications as to pecuharities of 
 worship, names of states and capitals, historical allu- 
 sions and other evidence, it may seem hazardous to 
 many persons to fix the dates of original documents 
 so high, when our only copies in many cases are 
 Assyrian transcripts made in the reign of Assurbani- 
 pal, in the seventh century B.C. ; but one or two con- 
 siderations may show that this is a perfectly reasonable 
 view, and no other likely period can be found for 
 the original composition of the documents unless we 
 ascend to a greater antiquity. In the first place, it 
 must be noticed that the Assyrians themselves state 
 that the docunients were copied from ancient Baby- 
 lonian copies, and in some cases state that the old 
 copies were partly illegible even in their day. Again, 
 in one case there is actual proof of the antiquity of a 
 text, an Assyrian copy of part of which is published 
 in " Cuneiform Inscriptions," vol. ii. plate 54, Nos. 
 
ASSYRIAN LITEBATFBE, 29 
 
 3 & 4. In a collection of tablets discovered by Mr. 
 Loftus at Senkereh, belonging, according to the 
 kings mentioned in it, to about b.c. 1600, is part of 
 an ancient Babylonian copy of this very text, the 
 Babylonian copy being about one thousand years 
 older than the Assyrian one. 
 
 It is, however, probable that most of the legends 
 treated of in the present volume had existed as 
 traditions in the country long before they were com- 
 mitted to writing, and some of these traditions, as 
 embodied in the various works, exhibit great diffe- 
 rence in details, showing that they had passed 
 through many changes. 
 
 Taking the period of literary development in 
 Babylonia as extending from B.C. 2000 to 1550, we 
 may say, it roughly synchronizes with the period 
 from Abraham to Moses, according to the ordinary 
 chronology of our Bibles, and during this period it 
 appears that traditions of the creation of the 
 universe, and human history down to the time of 
 Nimrod, existed parallel to, and in some points 
 identical with, those given in the Book of Genesis. 
 
 Many of the documents embodying these tradi- 
 tions have been discovered in sadly mutilated con- 
 dition, but there can be no doubt that future 
 explorations will reveal more perfect copies, and 
 numerous companion and explanatory texts, which 
 will one day clear up the difficulties which now 
 meet us at every step of their consideration. 
 
 So far as known contemporary inscriptions are 
 
30 BABYLONIAN AND 
 
 concerned, we cannot consider our present researches 
 and discoveries as anything like sufficient to give a 
 fair view of the literature of Assyria and Babylonia, 
 and, however numerous and important are the Genesis 
 legends, they form but a small portion of the whole 
 literature of the country. 
 
 It is generally considered that the earliest inscrip- 
 tions of any importance which we now possess belong 
 to the time of Urukh, king of Ur, whose age may be 
 placed with great probability about two thousand 
 years before the Christian era. 
 
 The principal inscriptions of this period consist of 
 texts on bricks and on signet cylinders, and some of 
 the latter may be of much greater antiquity. Passing 
 down to the period of the kingdoms of Karrak, Larsa, 
 and Akkad, we find a great accession of literary 
 material, almost every class of writing being repre- 
 sented by contemporary specimens. It is certain 
 that even then the inscribed clay tablets were not 
 isolated, but already they were arranged in collec- 
 tions or libraries, and these collections were placed at 
 some of the principal cities. From Senkerch and its 
 neighbourhood have come our earliest specimens of 
 these literary tablets, the following being some of the 
 contents of this earliest known library : — 
 
 1. Mythological tablets, including lists of the gods, 
 and their manifestations and titles. 
 
 2. Grammatical works, lists of words, and explana- 
 tions. 
 
 3. Mathematical works, calculations, tables, cube 
 and square root, measures. 
 
ASSYRIAN LITERATURE. 31 
 
 4. Astronomy, astrology, and omens. 
 
 5. Legends and short Historical inscriptions. 
 
 6. Historical cylinders, one of Kudur-mabuk, b.c. 
 1600 (the earliest known cylinder), being in the British 
 Museum. 
 
 7. Geographical tablets, and lists of towns and 
 countries. 
 
 8. Laws and law cases, sale and barter, wills and 
 loans. 
 
 Such are the inscriptions from the libraries of the 
 early inhabitants of Babylonia, and beside these there 
 are numerous texts, only known to us through later 
 copies, but which certainly had their origin as early 
 as this period. 
 
 Passing down from this period, for some centuries 
 we find only detached inscriptions, accompanied by 
 evidence of the gradual shifting both of the political 
 power and literary activity from Babylonia to 
 Assyria. 
 
 In Assyria the first centre of Literature and seat 
 of a library was the city of Assur (Kileh Shergat), 
 and the earliest known tablets date about B.C. 1500. 
 
 Beyond the scanty records of some of the monarchs 
 nothing of value remains of this library for several 
 centuries, and the Assyrian literary works are only 
 known from later copies. 
 
 A revival of the Assyrian empire began under 
 Assur-nazir-pal, king of Assyria, who ascended the 
 throne B.C. 885. He rebuilt the city of Calah (Nim- 
 roud), and this city became the seat of an Assyrian 
 library. Tablets were procured from Babylonia by 
 
32 BABYLONIAN AND 
 
 Shalmaneser, son of Assur-nazir-pal, B.C. 860, during 
 the reign of Nabu-bal-idina, king of Babylon, and these 
 were copied by the Assyrian scribes, and placed in 
 the royal library. Yul-nirari, grandson of Shalma- 
 neser, B.C. 812, added to the Calah library, and had 
 tablets written at Nineveh. Assurnirari, B.C. 755, 
 continued the literary work, some mythological 
 tablets being dated in his reign. 
 
 Tiglath Pileser, B.C. 745, enlarged the library, and 
 placed in it various copies of historical inscriptions. 
 It was, however, reserved for Sargon, who founded 
 the last Assyrian dynasty, B.C. 722, to make the 
 Assyrian royal Hbrary worthy of the empire. Early 
 in his reign he appointed Nabu-suqub-gina principal 
 librarian, and this officer set to work making new 
 copies of all the standard works of the day. During 
 the whole of his term of office copies of the great 
 literary works were produced, the majority of the 
 texts preserved belonging to the early period previous 
 to B.C. 1600. 
 
 In the period which followed there was a general 
 revival of all the ancient works which had escaped 
 destruction, and the study of this early literature 
 became a marked feature of the time. 
 
 Sennacherib, son of Sargon, B.C. 705, continued to 
 add to his father's library at Calah, but late in his 
 reign he removed the collection from that city to 
 Nineveh, where from this time the national library 
 remained until the fall of the empire. 
 
 Esarhaddon, son of Sennacherib, B.C. 681, further 
 
ASSYRIAN LITEBATUBE. 33 
 
 increased the national collection, most of his works 
 being of a religious character. 
 
 Assurbanipal, son of Esarhaddon, the Sardanapalus 
 of the Greeks, B.C. 673, was the greatest of the 
 Assyrian sovereigns, and he is far more memorable 
 on account of his magnificent patronage of learning 
 than on account of the greatness of his empire or the 
 extent of his wars. 
 
 Assurbanipal added more to the Assyrian royal 
 library than aU the kings who had gone before him, 
 and it is to tablets written in his reign that we owe 
 almost all our knowledge of the Babylonian myths 
 and early history, beside many other important 
 matters. 
 
 The agents of Assurbanipal sought everywhere for 
 inscribed tablets, brought them to Nineveh, and 
 copied them there; thus the literary treasures of 
 Babylon, Borsippa, Cutha, Akkad, Ur, Erech, Larsa, 
 Nipur and various other cities were transferred to 
 the Assyrian capital to enrich the great collection 
 there. 
 
 The fragments brought over to Europe give us a 
 good idea of this library and show the range of the 
 subjects embraced by this collection of inscriptions. 
 Among the different classes of texts, the Genesis 
 stories and similar legends occupied a prominent 
 place ; these, as they will be further described in the 
 present volume, need only be mentioned here. Ac- 
 companying them we have a series of mythological 
 tablets of various sorts, varying from legends of the 
 
34 BABYLONIAN AND ' 
 
 gods, psalms, songs, prayers, and hymns, down to 
 mere allusions and lists of names. Many of these 
 texts take the form of charms to be used in sickness 
 and for the expulsion of evil spirits ; some of them 
 are of great antiquity, being at least as old as the 
 creation and Izdubar legends. One fine series con- 
 cerns the cure of witchcraft, a superstition fully 
 believed in in those days. Izdubar is mentioned in 
 one of these tablets as lord of the oaths or pledges 
 of the world. 
 
 Some of the prayers were for use on special occa- 
 sions, such as on starting on a campaign, on the 
 occurrence of an eclipse, &c. Astronomy and 
 Astrology were represented by various detached 
 inscriptions and reports, but principally by the great 
 work on these subjects covering over seventy tablets 
 which was borrowed from the early Chaldeans, and 
 many copies of which were in the Library of Assur- 
 banipal. This work on Astrology and Astronomy 
 was, as I have already stated, one of the most ancient 
 texts in the Euphrates valley. 
 
 There were also numerous copies of a long work 
 on Terrestrial omens, which appears to date from 
 the time of Sargon, king of Akkad, about B.C. 1600. 
 In this work everything in nature is supposed to 
 portend some coming event. 
 
 There is a fragment of one Astrological tablet 
 which professes to be copied from an original of the 
 time of Izdubar. 
 
 Historical texts formed another section of the 
 
ASSYRIAN LITEBATUB:BJ. 35 
 
 library, and these included numerous copies of inscrip- 
 tions of early Babylonian kings ; there were beside 
 chronological tablets with lists of kings and annual 
 officers, inscriptions of various Assyrian monarchs, 
 histories of the relations between Assyria and Baby- 
 lonia, Elam, and Arabia, treaties, despatches, procla- 
 mations, and reports on the state of the empire and 
 military affairs. 
 
 Natural history was represented by tables of 
 animals ; mammals, birds, reptiles, fishes, insects, and 
 plants, trees, grasses, reeds, and grains, earths, stones, 
 &c. These lists are classified according to the sup- 
 posed nature and affinities of the various species, 
 and show considerable advance in the sciences. Mathe- 
 matics had a place in the library, there being pro- 
 blems, figures, and calculations; but this branch of 
 learning was not studied so fully as in Babylonia. 
 
 Grammar and Lexicography were better repre- 
 sented, there being many works on these subjects, 
 including lists of the signs and explanations, declen- 
 sion of nouns, conjugation of verbs, examples of 
 syntax, bihngual tables, explanatory fists, &c. All 
 these tablets were copied from the Babylonians. In 
 law and civil matters the library was also rich, and 
 the tablets serve to show that the same laws and 
 customs prevailed in Assyria as in Babylonia. There 
 are codes of laws, law cases, sale, barter, loans, lists 
 of property, fists of titles and trades, tribute, and 
 taxes, &c. 
 
 In Geography the Assyrians were not very forward ; 
 
36 AS8YBIAN LITEBATUEE. 
 
 but there are lists of countries and their productions, 
 of cities, rivers, mountains, and peoples. 
 
 Such are some of the principal contents of the 
 great library from which we have obtained our copies 
 of the Creation and Flood legends, most of the tablets 
 were copied from early Babylonian inscriptions, the 
 original copies of the works have in most cases 
 disappeared ; but these remarkable inscriptions have 
 preserved to us texts which show the wonderful 
 advance made by the people of Chaldea before the 
 time of Moses. Babylonian literature, which had 
 been the parent of Assyrian writing, revived after 
 the fall of Nineveh, and Nebuchadnezzar and his 
 successors made Babylon the seat of a library rival- 
 ling that of Assurbanipal at Nineveh. Of this later 
 development of Babylonian literature we know very 
 little, explorations being still required to bring to 
 light the texts of this epoch. Few fragments only, 
 discovered by wandering Arabs or recovered by 
 chance travellers, have yet turned up, but there is in 
 them evidence enough to promise a rich reward to 
 future excavators. 
 
Chapter III. 
 
 CHALDEAN LEGENDS TRANSMITTED THROUGH 
 
 BEROSUS AND OTHER ANCIENT 
 
 AUTHORS. 
 
 Berosus and his copyists. — Cory's translation. — Alexander 
 Polyhistor. — Babylonia. — Oannes, his teaching. — Creation. — 
 Belns. — Chaldean kings. — Xisnthrus. — Deluge. — The Ark. — 
 Return to Babylon. — Apollodorus. — Pantibiblon. — Larancha. — 
 Abydenus. — Alorns, first king. — Ten kings. — Sisithrus. — De- 
 Inge. — Armenia. — Tower of Babel. — Cronos and Titan. — ^Nico- 
 laus Damascenus. — Dispersion from Hestiseus. — Babylonian 
 colonies. — Tower of Babel. — The Sibyl. — Titan and Prometheus. 
 — Damascius. — Tauthe. — Moymis. — Kissare and Assorus. — 
 Triad.— Bel. 
 
 HAVE included in this chapter the 
 principal extracts from ancient authors 
 respecting the Babylonian accounts of 
 Genesis. Many others are known, but 
 
 are of doubtful origin, and of less immediate interest 
 
 to my subject. 
 
 Berosus, from whom the principal extracts are 
 
 copied, lived, as I have mentioned in Chapter I., 
 
 about B.C. 330 to 260, and, from his position as a 
 
38 CHALDEAN LEGENDS. 
 
 Babylonian priest, had. the best means of knowing the 
 Babylonian traditions. 
 
 The others are later writers, who copied in the 
 main from Berosus, and whose notices may be taken 
 as giving abridgments of his statements. 
 
 I have preferred as usual, the translations of Cory 
 as being standard ones, and made without prejudice 
 from recent discoveries. 
 
 Extract I. from Alexander Polyhistor 
 (Cory, p. 21). 
 
 Berosus, in the first book of his history of Baby- 
 lonia, informs us that he lived in the age of Alexander, 
 the son of Philip. And he mentions that there 
 were written accounts, preserved at Babylon with 
 the greatest care, comprehending a period of above 
 fifteen myriads of years; and that these writings 
 contained histories of the heaven and of the sea ; of 
 the birth of mankind ; and of the kings, and of the 
 memorable actions which they had achieved. 
 
 And in the first place he describes Babylonia as a 
 country situated between the Tigris and the Eu- 
 phrates; that it abounded with wheat, and barley, 
 and ocrus, and sesame ; and that in the lakes were 
 produced the roots called gongae, which are fit for 
 food, and in respect to nutriment similar to barley. 
 That there were also palm-trees and apples, and a 
 variety of fruits; fish also and birds, both those 
 which are merely of flight, and those which frequent 
 the lakes. He adds that those parts of the country 
 
GHALDEAN LEGENDS. 89 
 
 which bordered upon Arabia were without water, 
 and barren; but that the parts which lay on the 
 other side were both hilly and fertile. 
 
 At Babylon there was (in these times) a great 
 resort of people of various nations, who inhabited 
 Chaldea, and lived in a lawless manner like the 
 beasts of the field. 
 
 In the first year there appeared, from that part of 
 the Erythraean sea which borders upon Babylonia, 
 an animal endowed with reason, by name Cannes, 
 
 Oannes and other Babylonian Mythological Figures 
 FROM Cylinder. 
 
 whose whole body (according to the account of 
 ApoUodorus) was that of a fish; that under the fish's 
 head he had another head, with feet also below 
 similar to those of a man, subjoined to the fish's 
 tail. His voice, too, and language were articulate 
 and human ; and a representation of him is preserved 
 even to this day. 
 
 This being was accustomed to pass the day among 
 men, but took no food at that season; and he gave 
 them an insight into letters and sciences, and arts of 
 every kind. He taught them to construct cities, to 
 
-40 CHALDEAN LEGENDS. 
 
 found temples, to compile laws, and explained to 
 them the principles of geometrical knowledge. He 
 made them distinguish the seeds of the earth, and 
 showed them how to collect the fruits ; in short, he 
 instructed them in every thing which could tend to 
 soften manners and humanize their lives. From that 
 time, nothing material has been added by way of 
 improvement to his instructions. And when the 
 sun had set this being Oannes retired again into the 
 sea, and passed the night in the deep, for he was 
 amphibious. After this there appeared other animals 
 like Oannes, of which Berosus proposes to give an 
 account when he comes to the history of the kings. 
 Moreover, Oannes wrote concerning the generation 
 of mankind, and of their civil polity; and the fol- 
 lowing is the purport of what he said : — 
 
 " There was a time in which there existed nothing 
 but darkness and an abyss of waters, wherein 
 resided most hideous beings, which were produced 
 of 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 a goat ; some had 
 horses' feet, while others united the hind quarters 
 of a horse with the body of a man, resembling in 
 shape the hippocentaurs. Bulls likewise were bred 
 there with the heads of men ; and dogs with fourfold 
 
GHALBEAN LEGENDS. 
 
 41 
 
 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. 
 
 Composite Animals from Ctlindkr. 
 
 Of all which were preserved delineations in the 
 temple of Belus at Babylon. 
 
 " The person who presided over them was a woman 
 named Omoroca, 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 (or 
 in the abyss). 
 
 " All this" (he says) " was an allegorical description 
 of nature. For, the whole universe consisting of 
 
42 CHALDEAN LEGENDS. 
 
 moisture, and animals being continually generated 
 therein, tlie deity above-mentioned took off his own 
 head ; upon which the other gods mixed the blood, 
 as it gushed out, and from thence formed men. On 
 this account it is that they are rational, and partake 
 of divine knowledge. 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 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.) 
 
 (In the second book was contained the history of 
 the ten kings of the Chaldeans, and the periods of 
 the continuance of each reign, which consisted col- 
 lectively of an hundred and twenty sari, or four 
 hundred and thirty-two thousand years ; reaching to 
 the time of the Deluge. For Alexander, enumerating 
 the kings from the writings of the Chaldeans, after 
 the ninth Ardates, proceeds to the tenth, who is 
 called by them Xisuthrus, in this manner) : — 
 
 "After the death of Ardates, his son Xisuthrus 
 reigned eighteen sari. In his time happened a great 
 
GHALDEAN LEGENDS. 43 
 
 deluge ; the history of which is thus described. The 
 deity Cronos appeared to him in a vision, and 
 warned him that upon the fifteenth day of the 
 month Dsesius there would be a flood, by which 
 mankind would be destroyed. He therefore enjoined 
 him to write a history of the beginning, procedure, 
 and conclusion of all things, and to bury it in the 
 city of the Sun at Sippara; and to build a vessel, 
 and take with him into it his friends and relations ; 
 and to convey on board every thing necessary to 
 sustain life, together with all the different animals, 
 both birds and quadrupeds, and trust himself fear- 
 lessly to the deep. Having asked the Deity whither 
 he was to sail, he was answered, ' To the Gods ; ' 
 upon which he offered up a prayer for the good of 
 mankind. He then obeyed the divine admonition, 
 and built a vessel five stadia in length, and two in 
 breadth. Into this he put everything which he had 
 prepared, and last of all conveyed into it his wife, 
 his children, and his friends. ^ 
 
 After the flood had been upon the earth, and was 
 in time abated, Xisuthrus sent out birds from the 
 vessel ; which not finding any food, nor any place 
 whereupon they might rest their feet, returned to 
 him again. After an interval of some days, he sent 
 them forth a second time; and they now returned 
 with their feet tinged with mud. He made a trial a 
 third time with these birds ; but they returned to 
 him no more: from whence he judged that the 
 surface of the earth had appeared above the waters. 
 
U CHALDEAN LEGENDS. 
 
 He therefore made an opening in the vessel, and 
 upon looking out found that it was stranded upon 
 the side of some mountain; upon which he imme- 
 diately quitted it with his wife, his daughter, and 
 the pilot. Xisuthrus then paid his adoration to the 
 earth : and, having constructed an altar, offered 
 sacrifices to the gods, and, with those who had 
 come out of the vessel with him, disappeared. 
 
 They, who remained within, finding that their 
 companions did not return, quitted the vessel with 
 many lamentations, and called continually on the 
 name of Xisuthrus. Him they saw no more ; but 
 they could distinguish his voice in the air, and could 
 hear him admonish them to pay due regard to re- 
 ligion ; and likewise informed them that it was upon 
 account of his piety that he was translated to live 
 with the gods, that his wife and daughter and the 
 pilot had obtained the same honour. To this he 
 added that they should return to Babylonia, and, 
 as it was ordained, search for the writings at Sip- 
 para, which they were to make known to all man- 
 kind; moreover, that the place wherein they then 
 were was the land of Armenia. The rest having 
 heard these words offered sacrifices to the gods, and, 
 taking a circuit, journeyed towards Babylonia. 
 
 The vessel being thus stranded in Armenia, some 
 part of it yet remains in the Corcyrsean mountains 
 of Armenia, and the people scrape off* the bitumen 
 with which it had been outwardly coated, and make 
 use of it by way of an alexipharmic and amulet. 
 
CHALDEAN LEGENDS, 45 
 
 And when they returned to Babylon and had found 
 the writings at Sippara they built cities and erected 
 temples, and Babylon was thus inhabited again.— 
 SynceL Chron, xxviii. ; Euseh. Chron. v. 8, 
 
 Berosus, from Apollodorus (Cory, p. 30). 
 This is the history which Berosus has transmitted 
 to us. He tells us that the first king was Alorus of 
 Babylon, a Chaldean, he reigned ten sari; and after- 
 wards Alaparus and Amelon, who came from Pante- 
 biblon ; then Ammenon the Chaldean, in whose time 
 appeared the Musarus Cannes, the Annedotus from 
 the Erythraean sea. (But Alexander Polyhistor, 
 anticipating the event, has said that he appeared in 
 the first year, but Apollodorus says that it was after 
 forty sari; Abydenus, however, makes the second 
 Annedotus appear after twenty-six sari.) Then 
 succeeded Megalarus from the city of Pantibiblon, 
 and he reigned eighteen sari ; and after him Daonus, 
 the shepherd from Pantibiblon, reigned ten sari; in 
 his time (he says) appeared again from the Erythraean 
 sea a fourth Annedotus, having the same form with 
 those above, the shape of a fish blended with that of 
 a man. Then reigned Euedorachus from Pantibiblon 
 for the term of eighteen sari; in his days there 
 appeared another personage from the Erythraean 
 sea like the former, having the same complicated 
 form between a fish and a man, whose name was 
 Odacon. (All these, says Apollodorus, related 
 particularly and circumstantially whatever Cannes 
 
46 CHALDEAN LEGENDS. 
 
 had informed them of; concerning these Abydenus 
 has made no mention.) Then reigned Amempsinus, 
 a Chaldean from Larancha ; and he being the eighth 
 in order reigned ten sari. Then reigned Otiartes, a 
 Chaldean, from Larancha; and he reigned eight sari. 
 And, upon the death of Otiartes, his son Xisuthrus 
 reigned eighteen sari ; in his time happened the great 
 Deluge. So that the sum of all the kings is ten ; and 
 the term which they collectively reigned an hundred 
 and twenty sari. — SynceL Chron, xxxix. ; Euseh, 
 Chron. V. 
 
 Berosus, from Abydenus (Cory, p. 32). 
 
 So much concerning the wisdom of the Chaldeans. 
 
 It is said that the first king of the country was 
 Alorus, and that he gave out a report that God had 
 appointed him to be the shepherd of the people, he 
 reigned ten sari ; now a sarus is esteemed to be three 
 thousand six hundred years, a neros six hundred, 
 and a sossus sixty. 
 
 After him Alaparus reigned three sari; to him 
 succeeded Amillarus from the city of Pantibiblon, who 
 reigned thirteen sari ; in his time came up from the 
 sea a second Annedotus, a semi-demon very similar 
 in his form to Cannes ; after Amillarus reigned Am- 
 menon twelve sari, who was of the city of Panti- 
 biblon; then Megalarus of the same place reigned 
 eighteen sari ; then Daos the shepherd governed for 
 the space of ten sari, he was of Pantibiblon ; in his 
 time four double-shaped personages came up out 
 
CHALDEAN LEGENDS. 4^7 
 
 of the sea to land, whose names were Euedocus, 
 Eneugamus, Eneuboulus, and Anementus ; after- 
 wards in the time of Euedoreschus appeared another, 
 Anodaphus. After these reigned other kings, and 
 last of all Sisithrus, so that in the whole the number 
 amounted to ten kings, and the term of their reigns 
 to an hundred and twenty sari. (And among other 
 things not irrelative to the subject he continues thus 
 concerning the Deluge) : After Euedoreschus some 
 others reigned, and then Sisithrus. To him the 
 deity Cronos foretold that on the fifteenth day of 
 the month Dsesius there would be a deluge of rain : 
 and he commanded him to deposit all the writings what- 
 ever which were in his possession in the city of the 
 sun in Sippara. Sisithrus, when he had complied 
 with these commands, sailed immediately to Armenia, 
 and was presently inspired by God. Upon the third 
 day after the cessation of the rain Sisithrus sent out 
 bu-ds by way of experiment, that he might judge 
 whether the flood had subsided. But the birds, 
 passing over an unbounded sea without finding any 
 place of rest, returned again to Sisithrus. This he 
 repeated with other birds. And when upon the third 
 trial he succeeded, for the birds then returned with 
 their feet stained with mud, the gods translated him 
 from among men. With respect to the vessel, which 
 yet remains in Armenia, it is a custom of the inha- 
 bitants to form bracelets and amulets of its wood.— 
 SynceL Chron. xxxviii.; Euseb. Prc^p. Evan, lib. ix.; 
 Euseh, Chron, v. 8. 
 
48 CHALDEAN LEGENDS. 
 
 Of the Tower of Babel (Cory, p. 34). 
 
 They say that the first inhabitants of the earth, 
 glorying in their own strength and size and despising 
 the gods, undertook to raise a tower whose top should 
 reach the sky, in the place in which Babylon now 
 stands; but when it approached the heaven the 
 winds assisted the gods, and overthrew the work 
 upon its contrivers, and its ruins are said to be 
 still at Babylon; and the gods introduced a diversity 
 of tongTies among men, who till that time had all 
 sj)oken the same language ; and a war arose between 
 Cronos and Titan. The place in which they built 
 the tower is now called Babylon on account of the 
 confusion of tongues, for confusion is by the He- 
 brews called Babel. — Eiiseb, Prcep, Evan. lib. ix.; 
 SynceL Chron. xliv. ; Euseh. Chron. xiii. 
 
 Of the Ark, from Nicolaus Damascenus (Cory, 
 
 p. 49). . 
 
 There is above Minyas in the land of Armenia a 
 very great mountain which is called Baris, to which 
 it is said that many persons retreated at the time 
 of the Deluge and were saved, and that one in par- 
 ticular was carried thither in an ark and was landed 
 on its summit, and that the remains of the vessel 
 were long preserved upon the mountain. Perhaps 
 this was the same individual of whom Moses, the 
 legislator of the Jews, has made mention. — Jos, Ant, 
 Jud, i. 3 ; Euseh, Prcep, Evan. ix. 
 
CHALDEAN LEGENDS. 
 
 49 
 
 Of the Dispersion, from Hesti^us (Cory, p. 50). 
 
 The priests who escaped took with them the imple- 
 ments of the worship of the Enyalian Jove, and came 
 to Senaar in Babylonia. But they were again driven 
 from thence by the introduction of a diversity of 
 tongues ; upon which they founded colonies in various 
 parts, each settling in such situations as chance or 
 the direction of God led them to occupy. — Jos, Ant. 
 Jud, i. c. 4; Euseb. Proep, Evan. ix. 
 
 Of the Tower of Babel, from Alexander Poly- 
 HisTOR (Cory, p. 50). 
 
 The Sibyl says : That when all men formerly spoke 
 the same language some among them undertook to 
 erect a large and lofty tower, that they might climb 
 up into heaven. But God sending forth a whirlwind 
 confounded their design, and gave to each tribe a 
 particular language of its own, which is the reason 
 that the name of that city is Babylon. After the 
 deluge lived Titan and Prometheus, when Titan 
 undertook a war against Cronus. — Sync, xliv.; Jos. 
 Ant Jud. i. c. 4 ; Euseb. Proep. Evan. ix. 
 
 The Theogonies, from Damascius (Cory, p. 318). 
 
 But the Babylonians, like the rest of the barba- 
 rians, pass over in silence the One principle of the 
 universe, and they constitute two, Tauthe and Apa- 
 son, making Apason the husband of Tauthe, and 
 
 E 
 
50 CHALDEAN LEGENDS. 
 
 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 
 them also another progeny is derived, Dache and 
 Dachus; and again a third, Kissare and Assorus, 
 from which last three others proceed, Anus, and 
 minus, and Aus. And of Aus and Davce is born a 
 son called Belus, who, they say, is the fabricator of 
 the world, the Demiurgus. 
 
Chapter IY. . 
 
 BABYLONIAN MYTHOLOGY. 
 
 Greek accounts. — Mythology local in origin. — Antiquity. — 
 Conquests. — Colonies. — Three great gods. — Twelve great gods. 
 — Angels. — Spirits. — Ann. — Anatu. — Vul. — Ishtar. — Equiva- 
 lent to Venus. — Hea. — Oannes. — Merodach. — Bel or Jupiter. 
 
 Zirat-banit, Succoth Benoth. — Elu. — Sin the moon god.— Ninip. 
 — Shamas. — Nergal. — Anunit. — Table of gods. 
 
 N their accounts of the Creation and of 
 the early history of the human race the 
 Babylonian divinities figure very promi- 
 nently, but it is difficult in many cases 
 to identify the deities mentioned by the Greek 
 authors, because the phonetic reading of the names 
 of the Babylonian gods is very obscure, and the 
 classical writers often mention these divinities by the 
 terms in their own mythology, which appeared to 
 them to correspond with the Babylonian names. 
 
 In this chapter it is only proposed to give a 
 general account of some parts of the Babylonian 
 mythology, to show the relationship between the 
 deities and their titles and work. 
 
52 BABYLONIAN MYTHOLOGY. 
 
 Babylonian mythology was local in origin ; each 
 of the gods had a particular city which was the seat 
 of his worship, and it is probable that the idea of 
 weaving the gods into a system, in which each should 
 have his part to play, only had its origin at a later 
 time. The antiquity of this mythology may be seen 
 by the fact, that two thousand years before the 
 Christian era it was already completed, and its deities 
 definitely connected into a system which remained 
 with little change down to the close of the kingdom. 
 
 It is probable that the gods were in early times 
 only worshipped at their original cities or seats, the 
 various cities or settlements being independent of 
 each other ; but it was natural as wars arose, and 
 some cities gained conquests over others, and kings 
 gradually united the country into monarchies, that the 
 people of conquering cities should claim that their 
 gods were superior to those of the cities they con- 
 quered, and thus came the system of different ranks or 
 grades among the gods. Again, colonies were sent out 
 of some cities, and the colonies, as they considered 
 themselves sons of the cities they started from, also 
 considered their gods to be sons of the gods of the 
 mother cities. PoHtical changes in early times led 
 to the rise and fall of various cities and consequently 
 of their deities, and gave rise to numerous myths 
 relating to the different personages in the mythology. 
 In some remote age there appear to have been three 
 great cities in the country, Erech, Eridu, and Nipur, 
 and their divinities Anu, Hea, and Bel were considered 
 
BABYLONIAN MYTHOLOGY. 53 
 
 the "great gods" of the country. Subsequent 
 changes led to the decline of these cities, but their 
 deities still retained their position at the head of the 
 Babylonian system. 
 
 These three leading deities formed members of a 
 circle of twelve gods, also called great. These gods 
 and their titles are given as : 
 
 1. Anu, king of angels and spirits, lord of the 
 city of Erech. 
 
 2. Bel, lord of the world, father of the gods, 
 creator, lord of the city of Mpur. 
 
 3. Hea, maker of fate, lord of the deep, god of 
 wisdom and knowledge, lord of the city of 
 Eridu. 
 
 4. Sin, lord of crowns, maker of brightness, lord 
 of the city of Ur. 
 
 5. Merodach, just prince of the gods, lord of 
 birth, lord of the city of Babylon. 
 
 6. Yul, the strong god, lord of canals and atmo- 
 sphere, lord of the city of Muru. 
 
 7. Shamas, judge of ^heaven and earth, director 
 of all, lord of the cities of Larsa and Sippara. 
 
 8. Ninip, warrior of the warriors of the gods, 
 destroyer of wicked, lord of the city of Nipur. 
 
 9. Nergal, giant king of war, lord of the city of 
 Cutha. 
 
 10. Nusku, holder of the golden sceptre, the lofty 
 
 god. 
 
 11. Belat, wife of Bel, mother of the great gods, 
 
 lady of the city of Nipur. 
 
54 BABYLONIAN MYTHOLOGY. 
 
 12. Ishtar, eldest of heaven and earth, raising the 
 face of warriors. 
 
 Below these deities there was a large body of gods 
 forming the bulk of the pantheon, and below these 
 were arranged the Igege, or angels of heaven, and the 
 Anunnaki, or angels of earth. Below these again 
 came various classes of spirits or genii called Sedu, 
 Yadukku, Ekimu, Gallu, and others ; some of these 
 were evil, some good. 
 
 The relationship of the various principal gods and 
 their names, titles, and offices will be seen by the 
 following remarks. 
 
 At the head of the Babylonian mythology stands a 
 deity who was sometimes identified with the heavens, 
 sometimes considered as the ruler and god of heaven. 
 This deity is named Anu, his sign is the simple star, 
 the symbol of divinity, and at other times the Maltese 
 cross. Anu represents abstract divinity, and he 
 appears as an original principle, perhaps as the ori- 
 ginal principle of nature. He represents the universe 
 as the upper and lower regions, and when these were 
 divided the upper region or heaven was called Anu, 
 while the lower region or earth was called Anatu ; 
 Anatu being the female principle or wife of Anu. 
 Anu is termed the old god, and the god of the whole 
 of heaven and earth; one of the manifestations of 
 Anu was as the two forms Lahma and Lahama, 
 which probably correspond to the Greek forms Dache 
 and Dachus, see p. 50. These forms are said to 
 have sprung out of the original chaos, and they are 
 
BABYLONIAN MYTHOLOGY. 55 
 
 followed by the two forms sar and kisar (the Kissare 
 and Assorus of the Greeks), sar means the upper 
 hosts or expanse, kisar the lower hosts or expanse; 
 these are also forniis of manifestations of Ann and his 
 wife. Anu is also lord of the old city, and he bears 
 the names Alalu and Papsukul. His titles generally 
 indicate height, antiquity, purity, divinity, and he 
 may be taken as the general type of divinity. Anu 
 was originally worshipped at the city of Erech, 
 which was called the city of Anu and Anatu, and the 
 great temple there was called the " house of Anu," 
 or the '' house of heaven." 
 
 Anatu, the wife or consort of Anu, is generally only 
 a female form of Anu, but is sometimes contrasted 
 with him; thus, when Anu represents height and 
 heaven, Anatu represents depth and earth; she is 
 also lady of darkness, the mother of the god Hea, 
 the mother producing heaven and earth, the female 
 fish-god, and she is one of the many goddesses called 
 Istar or Venus. 
 
 Anu and Anatu have a numerous family; among 
 their sons are numbered Sar-ziri, the king of the 
 desert, Latarak, Abgula, Kusu, and the air-god, whose 
 name is uncertain. The air-god is usually called 
 Vul, he has also the name Pur, and the epithets 
 Ramman or Rimmon, the self-existent, and Uban or 
 Ben. Vul is god of the region of the atmosphere, or 
 space between the heaven and earth, he is the 
 god of rain, of storms and whirlwind, of thunder 
 and lightning, of floods and watercourses. Vul was 
 
56 BABYLONIAN MYTHOLOGY. 
 
 in high esteem in Syria and Arabia, where he bore 
 the name of Daddi; in Armenia he was called 
 Teiseba. Yul is always considered an active deity, 
 and was extensively worshipped. 
 
 Another important god, a son of Ann, was the 
 god of fire ; his name may be read Bil-kan, with the 
 possibility of some connection with the Biblical 
 Tubal Cain and the classical Vulcan. The fire-god 
 takes an active part in the numerous mythological 
 tablets and legends, and he is considered to be the 
 most potent deity in relation to witchcraft and spells 
 generally. 
 
 The most important of the daughters of Anu was 
 named Istar ; she was in some respects the equivalent 
 of the classical Venus. Her worship was at first sub- 
 ordinate to that of Anu, and as she was goddess of 
 love, while Anu was god of heaven, it is probable 
 that the first intention in the mythology was only to 
 represent love as heaven-born ; but in time a more 
 sensual view prevailed, and the worship of Istar 
 became one of the darkest features in Babylonian 
 mythology. As the worship of this goddess increased 
 in favour, it gradually superseded that of Anu, until 
 in time his temple, the house of heaven, came to be 
 regarded as the temple of Venus. 
 
 The planet Venus, as the evening star, was iden- 
 tified with the Ishtar of Erech, while the mornino- 
 star was Anunit, goddess of Akkad. 
 
 There were various other goddesses called Istar, 
 among which may be noticed Istar, daughter of Sin 
 
BABYLONIAN MYTHOLOGY. 57 
 
 the moon-god, who is sometimes confounded with the 
 daughter of Anu. 
 
 A comi^anion deity with Anu is Hea, who is god of 
 the sea and of Hades, in fact of all the lower regions. 
 He has two features, and corresponds in some respects 
 to the Saturn or Cronos of the ancients, in others to 
 their Poseidon or Neptune. Hea is called god of the 
 lower region, he is lord of the sea or abyss; he is 
 lord of generation and of all human beings, he bears 
 the titles lord of wisdom, of mines and treasures ; he 
 is lord of gifts, of music, of fishermen and sailors, 
 and of Hades or hell. It has been supposed that the 
 serpent was one of his emblems, and that he was the 
 Oannes of Berosus; these things do not, however, 
 appear in the inscriptions. The wife of Hea was 
 Dav-kina, the Davke of Damascius, who is the goddess 
 of the lower regions, the consort of the deep; and 
 their principal son was Maruduk or Merodach, the 
 Bel of later times. 
 
 Merodach, god of Babylon, appears in all the 
 earlier inscriptions as the agent of his father Hea ; he 
 goes about in the world collecting information, and 
 receives commissions from his father to set right all 
 that appears wrong. Merodach is an active agent in 
 creation, but is always subordinate to his father Hea. 
 In later times, after Babylon had been made the 
 capital, Merodach, who was god of that city, was raised 
 to the head of the Pantheon. Merodach or Bel was 
 identified with the classical Jupiter, but the name 
 Bel, " the lord," was only given to him in times sub- 
 
68 BABYLONIAN MYTHOLOGY, 
 
 sequent to the rise of Babylon. The wife of Mero- 
 dach was Zirat-banit, the Succoth Benoth of the 
 Bible. 
 
 Nebo, the god of knowledge and literature, who 
 was worshipped at the neighbouring city of Borsippa, 
 was a favourite deity in later times, as was also his 
 consort Tasmit. Beside Merodach Hea had a nume- 
 rous progeny, his sons being principally river gods. 
 
 A third great god was united with Anu and Hea, 
 his names were Enu, Elu, Kaptu, and Bel; he was the 
 original Bel of the Babylonian mythology, and was 
 lord of the surface of the earth and the affairs of men. 
 Elu was lord of the city of Nipur, and had a consort 
 named Belat or Beltis. Elu, or Bel, is the most 
 active of the gods in the general affairs of mankind, 
 and was so generally worshipped in early times that 
 he came to be regarded as the national divinity, and 
 his temple at the city of Nipur was regarded as the 
 type of all temples. The extensive worship of Bel, 
 and the high honour in which he was held, seem to 
 point to a time when his city, Nipur, was the metro- 
 polis of the country. 
 
 Belat, or Beltis, the wife of Bel, is a famous deity 
 celebrated in all ages, but as the title Belat was 
 only '' lady," or " goddess," it was a common one 
 for many goddesses, and the notices of Beltis pro- 
 bably refer to several different personages. The 
 same remark may be applied to the name Istar, or 
 Ishtar, meaning " goddess," which is applied to any 
 female divinity. 
 
BABYLONIAN MYTHOLOGY. 59 
 
 Elu had, like the other gods, a numerous family ; his 
 eldest son was the moon-god called Ur, Aguor Aku, 
 Sin and Itu, in later times generally termed Sin. 
 Sin was presiding deity of the city of Ur, and early 
 assumed an important place in the mythology. The 
 moon-god figures prominently in soifie early legends, 
 and during the time the city of Ur was capital of the 
 country his worship became very extensive and 
 popular in the whole of the country. 
 
 Ninip, god of hunting and war, was another cele- 
 brated son of Elu ; he was worshipped with his father 
 at Nipur. Ninip was also much worshipped in 
 Assyria as well as Babylonia, his character as pre- 
 siding genius of war and the chase making him a 
 favourite deity with the warlike kings of Assur. 
 
 Sin the moon-god had a son Shamas, or Samas, 
 the sun-god, and a daughter, Istar or Yenus. 
 Shamas is an active deity in some of the Izdubar 
 legends and fables, but he is generally subordinate- 
 to Sin. In the Babylonian system the moon takes 
 precedence of the sun, and the Shamas of Larsa was 
 probably considered a different deity to Shamas of 
 Sippara. 
 
 Among the other deities of the Babylonians may 
 be counted Nergal, god of Cutha, who, like Ninip, 
 presided over hunting and war, and Anunit, the 
 deity of one city of Sippara, and of the city of 
 Akkad. 
 
 The following table will exhibit the relationship of 
 the principal deities; but it must be noted that the 
 
60 
 
 BABYLONIAN MYTHOLOGY, 
 
 Assyrian inscriptions are not always consistent, either 
 as to the sex or paternity of the gods : — 
 
 Tavtn 
 (the sea). 
 
 Absu (Apason ?) 
 (the deep). 
 
 MTunnm 
 (chaos ?) 
 
 Lahma 
 (force or growth). 
 
 Lahama 
 
 Kasar (Kisare) 
 (lower expanse). 
 
 Sar (Assare) 
 (upper expanse). 
 
 Ann (Ouranns 
 (heaven). 
 
 Anatu 
 (earth). 
 
 Elu, or Bel. Beltis. 
 
 Vul Bil-kan (Ynlcan) Hea (Saturn). Istar (Venus), 
 
 (atmosphere), (fire-god). 
 
 Hea (Satnm). 
 
 Davkina (Davke). 
 
 I , 
 
 Elu. Beltis. 
 
 Merodach. 
 
 Zirat-banit. Sin. Xingal. Ninip. 
 
 Kebo. 
 
 Tasmit. 
 
 Samas. 
 
 Istar. 
 
Chapter V. 
 
 BABYLONIAN LEGEND OF THE CREATION. 
 
 Mutilated condition of tablets. — List of subjects. — Description 
 of chaos. — Tiamat. — Generation of gods. — Damascias. — Compari- 
 son with Genesis. — Three great gods. — ^Doubtful fragments. — 
 Fifth tablet. — Stars. — Planets. — Moon. — Snn. — Abyss or chaos. 
 — Creation of moon. — Creation of animals. — Man. — His duties. — 
 Dragon of sea. — ^Fall. — Curse for disobedience. — ^Discussion. — 
 Sacred tree. — Dragon or serpent. — War with Tiamat. — Weapons. 
 — Merodach. — Destruction of Tiamat. — Mutilation of docu- 
 ments. — Parallel Biblical account. — Age of storj. 
 
 HAVE related in the first chapter the 
 history of the discovery of this legend ; 
 the tablets composing it are in muti- 
 lated condition, and too fragmentary to 
 enable a single tablet to be completed, or to give more 
 than a general view of the whole subject. The story, 
 so far as I can judge from the fragment, agrees 
 generally with the account of the Creation^in' the 
 Book of Genesis, but shows traces of having originally 
 included very much more matter. The fragments 
 of the story which I have arranged are as follows : — 
 
62 BABYLONIAN LEGEND 
 
 1. Part of the first tablet, giving an account of the 
 Chaos and the generation of the gods. 
 
 2. Fragment of subsequent tablet, perhaps the 
 second on the foundation of the deep. 
 
 3. Fragment of tablet placed here with great 
 doubt, probably referring to the creation of land. 
 
 4. Part of the fifth tablet, giving the creation of the 
 heavenly bodies. 
 
 5. Fragment of seventh? tablet, giving the creation 
 of land animals. 
 
 6. Fragments of three tablets on the creation and 
 fall of man. 
 
 7. Fragments of tablets relating to the war 
 between the gods and evil spirits. 
 
 These fragments indicate that the series included 
 at least twelve tablets, the writing on each tablet 
 being in one column on the front and back, and 
 probably including over one hundred lines of 
 text. 
 
 The first fragment in the story is the upper part 
 of the first tablet, giving the description of the void 
 or chaos, and part of the generation of the gods. 
 The translation is : 
 
 1. When above, were not raised the heavens: 
 
 2. and below on the earth a plant had not grown 
 ap; 
 
 3. the abyss also had not broken open their 
 boundaries : 
 
 4. The chaos (or water) Tiamat (the sea) was the 
 producing-mother of the whole of them. 
 

OF TEE CREATION', 63 
 
 5. Those waters at the beginning were ordained ; 
 but 
 
 6. a tree had not grown, a flower had not unfolded. 
 
 7. When the gods had not sprung up, any one of 
 them; 
 
 8. a plant had not grown, and order did not exist ; 
 
 9. Were made also the great gods, 
 
 10. the gods Lahmu and Lahamu they caused to 
 come 
 
 11. and they grew 
 
 12. the gods Sar and Kisar were made .... 
 
 13. A course of days, and a long time passed . . . 
 
 14. the god Anu 
 
 15. the gods Sar and 
 
 16 
 
 On the reverse of this tablet there are only frag- 
 ments of the eight Hues of colophon, but the restora- 
 tion of the passage is easy, it reads : — 
 
 1. First tablet of " When above" (name of Creation 
 series). 
 
 2. Palace of Assurbanipal king of nations, king of 
 Assyria, 
 
 3. to whom Nebo and Tasmit attentive ears have 
 given : 
 
 4. he sought with diligent eyes the wisdom of the 
 inscribed tablets, 
 
 5. which among the kings who went before me, 
 
 6. none those writings had sought. 
 
 7. The wisdom of Nebo, the impressions? of the god 
 my instructor? all dehghtful. 
 
64 BABYLONIAN LEGEND 
 
 8. on tablets I wrote, I studied, I observed, and 
 
 9. for the inspection of my people within my 
 palace I placed 
 
 This colophon will serve to show the value attached 
 to the documents, and the date of the present copies. 
 
 The fragment of the obverse, broken as it is, is 
 precious as giving the description of the chaos or 
 desolate void before the Creation of the world, and 
 the first movement of creation. This corresponds 
 to the first two verses of the first chapter of Genesis. 
 
 1. "In the beginning God created the heaven and 
 the earth. 
 
 2. And the earth was without form and void; and 
 darkness was upon the face of the deep. And the 
 spirit of God moved upon the face of the waters." 
 
 On comparing the fragment of the first tablet of the 
 Creation with the extract from Damascius, we do not 
 find any statement as to there being two principles 
 at first called Tauthe and Apason, and these produc- 
 ing Moymis, but in the Creation tablet the first exist- 
 ence is called Mummu Tiamatu, a name meaning the 
 "sea- water" or "sea chaos." The name Mummu 
 Tiamatu combines the two names Moymis and Tauthe 
 of Damascius. Tiamatu appears also as Tisallat and 
 agrees with the Thalatth of Berosus, which we are 
 expressly told was the sea. It is evident that, accord- 
 ing to the notion of the Babylonians, the sea was 
 the origin of all things, and this also agrees with 
 the statement of Genesis, i. 2. where the chaotic 
 waters are called mnn, " the deep," the same word as 
 
OF THE CREATION, 65 
 
 the Tiamat of the Creation text and the Tauthe of 
 Damascius. 
 
 The Assyrian word Mummu is probably connected 
 with the Hebrew 7\r:i\ni2, confusion, and one of its 
 equivalents is Umun^ equal to the Hebrew i^-on 
 noise or tumult. Beside the name of the chaotic 
 deep called oinn in Genesis, which is, as I have said, 
 evidently the Tiamat of the Creation text, we have 
 in Genesis the word inn, waste, desolate, or formless, 
 applied to this chaos. This appears to be the tehuta 
 of the Assyrians — a name of the sea-water (" History 
 of Assurbanipal," p. 59); this word is closely con- 
 nected with the word tiamat or tamtu, the sea. The 
 correspondence between the inscription and Genesis 
 is here complete, both stating that a watery chaos 
 preceded the creation, and formed, in fact, the origin 
 and groundwork of the universe. We have here not 
 only an agreement in sense, but, what is rarer, the 
 same word used in both narratives as the name of 
 this chaos, and given also in the account of Damascius. 
 Berosus has certainly the slightly different form 
 Thalatth, with the same sense however, and it might 
 be suspected that this word was a corruption of 
 Tiamat, but the Babylonian word is read Tiamtu, 
 Tiamat, and Tisallat, which last is more probably the 
 origin of the word Thalatth of Berosus. 
 
 Next we have in the inscription the creation of 
 the gods Lahma or Lahmu, and Lahama or Lahamu ; 
 these are male and female personifications of motion 
 and production, and correspond to the Dache and 
 
66 BABYLONIAN LEGEND 
 
 Dachus of Damascius, and the moving nn, wind, 
 or spirit of Genesis. The next stage in the inscrip- 
 tion gives the production of Sar or Ilsar, and Kisar, 
 representing the upper expanse and the lower ex- 
 panse, and corresponding to the Assorus and Kissare 
 of Damascius. The resemblance in these names is 
 probably closer than here represented, for Sar or 
 Ilsar is generally read Assur as a deity in later times, 
 being an ordinary sign for the supreme god of the 
 Assyrians. 
 
 Here the cuneiform text becomes so mutilated 
 that little can be made out from it, but it appears 
 from the fragment of line 14 that the next step 
 was (as in Damascius) the generation of the three 
 great gods, Anu, Elu, and Hea, the Anus, Illinus, 
 and Aus of that writer. Anu represents the heaven, 
 Elu the earth, and Hea the sea, in this new form of 
 the universe. 
 
 It is probable that the inscription went on to 
 relate the generation of the other gods, and then 
 passed to the successive acts of creation by which 
 the world was fashioned. 
 
 The successive forms Lahma and Lahama, Sar and 
 Kisar, are represented in some of the god Hsts as 
 names or manifestations of Anu and Anatu. In each 
 case there appears to be a male and female principle, 
 which principles combine in the formation of the 
 universe. 
 
 The resemblance between the extract from Da- 
 mascius and the account in the Creation tablet as to 
 
OF THE GBEATION. 67 
 
 these successive stages or forms in the Creation, is 
 striking, and leaves no doubt that there was a con- 
 nection between the two. 
 
 The three next tablets in the Creation series are 
 absent, there being only two doubtful fragments of this 
 part of the story. Judging from the analogy of the 
 Book of Genesis, we may conjecture that this part of 
 the narrative contained the description of the creation 
 of light, of the atmosphere or firmament, of the dry 
 land, and of plants. One fragment to which I have 
 alluded as probably belonging to this space is a small 
 portion of the top of a tablet referring to the fixing of 
 the dry land ; but it may belong to a later part of the 
 story, for it is part of a speech to one of the gods. 
 This fragment is — 
 
 1. When the foundations of the ground of rock 
 [thou didst make] 
 
 2. the foundation of the ground thou didst call . . 
 
 3. thou didst beautify the heaven 
 
 4. to the face of the heaven 
 
 ^ 5. thou didst give 
 
 6 
 
 There is a second more doubtful fragment which 
 appears to belong to this space, and, like the last, 
 seems to relate part of the creation of the dry land. 
 I give it here under reserve — 
 
 1. The god Sar . . . pan .... 
 
 2. When to the god .... 
 
 3. Certainly I will cover? ... 
 
 4. from the day that thou .... 
 
68 BABYLONIAN LEGEND 
 
 5. angry thou didst speak .... 
 
 6. Sar (or Assur) his mouth opened and spake, 
 to the god .... 
 
 7. Above the sea which is the seat of ... . 
 
 8. in front of the esara (firmament?) which I 
 have made .... 
 
 9. below the place I strengthen it ... . 
 
 10. Let there be made also e-lu (earth?) for the 
 dwelling of [man?J 
 
 11. Within it his city may he build and .... 
 
 12. When from the sea he raised .... 
 
 13. the place .... lifted up ... . 
 
 14. above .... heaven .... 
 
 15. the place .... lifted up ... . 
 
 16 Pal-bi-ki the temples of the great 
 
 gods .... 
 
 17 his father and his .... of him 
 
 18. the god .... thee and over all which thy 
 hand has made 
 
 19 thee, having, over the earth which thy 
 
 hand has made 
 
 20 having, Pal-bi-ki which thou hast called 
 
 its name 
 
 21 made? my hand for ever 
 
 22 may they carry 
 
 23. the place .... anyone the work which . . . 
 
 24. he rejoiced .... to after .... 
 
 25. the gods 
 
 26. which in 
 
 27. he opened .... 
 
OF THE GBEATION. 69 
 
 This fragment is both mutilated and obscure; in 
 the eighth line I have translated firmament with a 
 query, the sound and meaning of the word being 
 doubtful ; and in line 10, 1 translate earth for a com- 
 bination of two characters more obscure still, my 
 translation being a conjecture grounded on some 
 meanings of the individual monograms. Pal-bi-ki 
 are the characters of one name of the city of Assur ; 
 but I do not understand the introduction of this 
 name here. 
 
 The next recognizable portion of the Creation 
 legends is the upper part of the fifth tablet, which 
 gives the creation of the heavenly bodies, and runs 
 parallel to the account of the fourth day of creation 
 in Genesis. 
 
 This tablet opens as follows : — 
 
 Fifth Tablet of Creation Legend. 
 
 Obverse. 
 
 1. It was delightful, aU that was fixed by the great 
 gods. 
 
 2. Stars, their appearance [in figures] of animals 
 he arranged. 
 
 3. To fix the year through the observation of their 
 constellations, 
 
 4. twelve months (or signs) of stars in three rows 
 he arranged, 
 
 5. from the day when the year commences unto 
 the close. 
 
70 BABYLONIAN LEGEND 
 
 6. He marked the positions of the wandering stars 
 (planets) to shine in their courses, 
 
 7. that they may not do injury, and may not 
 trouble any one, 
 
 8. the positions of the gods Bel and Hea he fixed 
 with him. 
 
 9. And he opened the great gates in the darkness 
 shrouded 
 
 10. the fastenings were strong on the left and right. 
 
 11. In its mass (i.e. the lower chaos) he made 
 a boiling, 
 
 12. the god Uru (the moon) he caused to rise out, 
 the night he overshadowed, 
 
 13. to fix it also for the light of the night, until 
 the shining of the day, 
 
 14. That the month might not be broken, and in 
 its amount be regular. 
 
 1 5. At the beginning of the month, at the rising of 
 the night, 
 
 16. his horns are breaking through to shine on the 
 heaven. 
 
 17. On the seventh day to a circle he begins to 
 swell, 
 
 18. and stretches towards the dawn further. 
 
 19. When the god Shamas (the sun) in the horizon 
 of heaven, in the east, 
 
 20 formed beautifully and .... 
 
 21. to the orbit Shamas was perfected 
 
 22 the dawn Shamas should change 
 
 23 going on its path 
 
OF TEE CBEATION. 71 
 
 24 giving judgment 
 
 25 to tame 
 
 26 a second time 
 
 27 
 
 Reverse. 
 
 1. 
 
 2 he fixed 
 
 3. ... of the gods on his hearing. 
 
 4. Fifth tablet of ''When above" (Creation 
 series). 
 
 5. Country of Assurbanipal king of nations king 
 of Assyria. 
 
 This fine fragment is a typical specimen of the 
 style of this series, and shows a marked stage in the 
 Creation, the appointment of the heavenly orbs. It 
 parallels the fourth day of Creation in the first chapter 
 of Genesis, where we read : " And God said. Let there 
 be lights in the firmament of the heaven to divide the 
 day from the night ; and let them be for signs, and 
 for seasons, and for days, and years : 
 
 "15. And let them be for lights in the firmament 
 of the heaven to give light upon the earth : and it 
 was so. 
 
 ''''\^. And God made two great lights ; the greater 
 light to rule the day, and the lesser light to rule the 
 night; he made the stars also. 
 
 ''17. And God set them in the firmament of the 
 heaven to give light upon the earth, 
 
 " 18. And to rule over the day and over the night, 
 
72 BABYLONIAN LEGEND 
 
 and to divide the light from the darkness : and God 
 saw that it was good. 
 
 "19. And the evening and the morning were the 
 fourth day." 
 
 The fragment of the first tablet of the Creation 
 series showed that that was rather introductory, and 
 dealt with the generation of the gods more than the 
 creation of the universe, and the fact that the fifth 
 tablet contains the Creation given in Genesis, under 
 the fourth day, while a subsequent tablet, probably 
 the seventh, gives the creation of the animals which, 
 according to Genesis, took place on the sixth day, 
 leads to the inference that the events of each of the 
 days of Genesis were recorded on a separate tablet, 
 and that the numbers of the tablets generally followed 
 in the same order as the days of Creation in Genesis, 
 thus: 
 
 Genesis, Chap. I. 
 
 V. 1 & 2 agree with Tablet 1. 
 
 V. 3 to 5 1st day probably with tablet 2. 
 
 V. 6 to 8 2nd day probably with tablet 3. 
 
 V. 9 to 13 3rd day probably with tablet 4. 
 
 v. 14 to 19 4th day agree with tablet 5. 
 
 V. 20 to 23 5th day probably with tablet 6. 
 
 V. 24 & 25 6th day probably with tablet 7. 
 
 Y. 26 and following, 6th and 7th day, probably 
 with tablet 8. 
 
 The tablet which I think to be the eighth appears 
 to give the Creation and Fall of Man, and is followed 
 by several other tablets giving apparently the war 
 
OF TEE CREATION. 73 
 
 between tlie gods and the powers of evil, but all of 
 these are very mutilated, and no number can be 
 positively proved beyond the fifth tablet. There is, 
 however, fair reason to suppose that there was a clo^e 
 agreement in subjects and order between the text of 
 the Chaldean legend and Genesis, while there does 
 not appear to be anything like the same agreement 
 between these inscriptions and the accounts trans- 
 mitted to us through Berosus (see pp. 37-50). 
 
 The fifth tablet commences with the statement 
 that the previous creations were "delightful," or 
 satisfactory, agreeing with the oft-repeated state- 
 ment of Genesis, after each act of creative power, that 
 " God saw that it was good." The only difierence 
 here is one of detail. It appears that the Chaldean 
 record contains the review and expression of satisfac- 
 tion at the head of each tablet, while the Hebrew has 
 it at the close of each act. 
 
 We then come to the creation of the heavenly orbs, 
 which are described in the inscription as arranged 
 like animals, while the Bible says they were set as 
 " lights in the firmament of heaven," and just as the 
 book of Genesis says they were set for signs and 
 seasons, for days and years, so the inscription de- 
 scribes that the stars were set in courses to point out 
 the year. The twelve constellations or signs of the 
 zodiac, and two other bands of constellations are 
 mentioned, just as two sets of twelve stars each are 
 mentioned by the Greeks, one north and one south 
 of the zodiac. I have translated one of these names 
 
74 BABYLONIAN LEGEND 
 
 nibir, " wandering stars" or " planets," but this is not 
 the usual word for planet, and there is a star called 
 Nibir near the place where the sun crossed the 
 boundary between the old and new years, and this 
 star was one of twelve supposed to be favourable to 
 Babylonia. It is evident, from the opening of the in- 
 scription on the first tablet of the Chaldean astrology 
 and astronomy, that the functions of the stars were 
 according to the Babylonians to act not only as regu- 
 lators of the seasons and the year, but to be also used 
 as signs, as in Genesis i. 14, for in those ages it was 
 generally believed that the heavenly bodies gave, by 
 their appearance and positions, signs of events which 
 were coming on the earth. 
 
 The passage given in the eighth line of the inscrip- 
 tion, to the effect that the God who created the stars 
 fixed places or habitations for Bel and Hea with him- 
 self in the heavens, points to the fact that Anu, god 
 of the heavens, was considered to be the creator of 
 the heavenly hosts ; for it is he who shares with Bel 
 and Hea the divisions of the face of the sky. 
 
 The ninth line of the tablet opens a curious view 
 as to the philosophical beliefs of the early Babylo- 
 nians. They evidently considered that the world 
 was drawn together out of the waters, and rested or 
 reposed upon a vast abyss of chaotic ocean which 
 filled the space below the world. This dark infernal 
 lake was shut in by gigantic gates and strong fasten- 
 ings, which prevented the floods from overwhelming 
 the world. When the deity decided to create the 
 
OF TEE CREATION. 75 
 
 moon, he is represented as drawing aside the gates of 
 this abyss, and creating a whirling motion like boil- 
 ing in the dark ocean below; then, at his bidding, 
 from this turmoil, arose the moon like a giant bubble, 
 and, passing through the open gates, mounted on its 
 destined way across the vaults of heaven. 
 
 The Babylonian account continues with the regu- 
 lation of the motions of the moon to overshadow the 
 night, to regulate and give light until the dawn of 
 day. The phases of the moon are described : its com- 
 mencing as a thin crescent at the evening on the first 
 day of the month, and its gradually increasing and 
 travelling further into the night. After the moon 
 the creation of the sun is recorded, its beauty and 
 perfection are extolled, and the regularity of its orbit, 
 which led to its being considered the type of a judge, 
 and the regulator of the world. 
 
 The Babylonian account of the Creation gives the 
 creation of the moon before that of the sun, in reverse 
 order to that in Genesis, and evidently the Babylo- 
 nians considered the moon the principal body, while 
 the Book of Genesis makes the sun the greater light. 
 Here it is evident that Genesis is truer to nature 
 than the Chaldean text. 
 
 The details of the creation of the planets and 
 stars, which would have been very important to us, 
 are unfortunately lost, no further fragment of this 
 tablet having been recovered. 
 
 The colophon at the close of tablet Y. gives us, 
 however, part of the first line of the sixth tablet, but 
 
76 BABYLONIAN LEGEND 
 
 not enougli to determine its subject. It is probable 
 that this dealt with the creation of creatures of the 
 water and fowls of the air, and that these were the 
 creation of Bel, the companion deity to Anu. 
 
 The next tablet, the seventh in the series, is pro- 
 bably represented by a curious fragment, which I 
 first found in one of the trenches at Kouyunjik, and 
 recognized at once as a part of the description of the 
 Creation. 
 
 This fragment is like some of the others, the upper 
 portion of a tablet much broken, and only valuable 
 from its generally clear meaning. The translation of 
 this fragment is : 
 
 1. When the gods in their assembly had created 
 
 2. were delightful the strong monsters 
 
 3. they caused to be living creatures 
 
 4. cattle of the field, beasts of the field, and creep- 
 ing things of the field 
 
 5. they fixed for the living creatures 
 
 6 cattle and creeping things of the city 
 
 they fixed ..... 
 
 7 the assembly of the creeping things 
 
 the whole which were created 
 
 8 which in the assembly of my family 
 
 9 and the god Nin-si-ku (the lord of 
 
 noble face) caused to be two 
 
 10 the assembly of the creeping things 
 
 he caused to go 
 
OF TEE GBEATION. 77 
 
 11 flesh beautiful? 
 
 12 pure presence . 
 
 13 pure presence . 
 
 14 pure presence in the assembly .... 
 
 15 
 
 This tablet corresponds to the sixth day of Creation 
 (Genesis, i. 24-25) : "And God said, Let the earth bring 
 forth the living creature after his kind, cattle, and 
 creeping thing, and beast of the earth after his kind : 
 and it was so. 
 
 " And God made the beast of the earth after his 
 kind, and cattle after their kind, and everything that 
 creepeth upon the earth after his kind : and God saw 
 that it was good." 
 
 The Assyrian tablet commences with a statement 
 of the satisfaction a former creation, apparently that 
 of the monsters or whales, had given ; here referring 
 to Genesis i. 23. It then goes on to relate the creating 
 of living animals on land, three kinds being distin- 
 guished, exactly agreeing with the Genesis account, 
 and then we have in the ninth line a curious but 
 broken account of Nin-si-ku (one of the names of 
 Hea), creating two beings to be with the animals, the 
 wording of the next fragmentary lines leading to the 
 suspicion that this was the opening of the account of 
 the creation of man. This, however, is only a suspi- 
 cion, for the lines are so mutilated and obscure that 
 nothing can be fairly proved from them. It is 
 curious here, however, to notice a tablet which refers 
 
78 BABYLONIAN LEGEND 
 
 to the creation of man. In this tablet, K 63, the cre- 
 ation of the human race is given to Hea, and all the 
 references in other inscriptions make this his work. 
 
 In considering the next fragments, those which 
 really relate to man, there is great difficulty; for, in 
 the first fragment to be noticed, on one side the mu- 
 tilation of the tablet renders the sense totally un- 
 certain ; in the space lost there may be a string of 
 negatives which would entirely reverse the meaning. 
 It is probable that the other side of the fragment 
 is a discourse to the first woman on her duties. 
 I think it to be the reverse of the tablet which, so 
 far as it can be translated, appears to give the speech 
 of the deity to the newly created pair (man and 
 woman) instructing them in their duties. 
 
 K 3364 obverse. 
 (Many lines lost.) 
 
 1. evil .... 
 
 2. which is eaten by the stomach .... 
 
 3. in growing .... 
 
 4. consumed .... 
 
 5. extended, heavy, .... 
 
 6. firmly thou shalt speak .... 
 
 7. and the support of mankind .... thee 
 
 8. Every day thy god thou shalt approach (or 
 invoke) 
 
 9. sacrifice, prayer of the mouth and instruments 
 
 10. to thy god in reverence thou shalt carry. 
 
OF THE GBEATION. 79 
 
 11. "Whatever shall be suitable for divinity, 
 
 12. supplication, humility, and bowing of the face, 
 
 13. fire? thou shalt give to him, and thou shalt 
 bring tribute, 
 
 14. and in the fear also of god thou shalt be holy. 
 
 15. In thy knowledge and afterwards in the tablets 
 (writing) 
 
 16. worship and goodness shall be raised? 
 
 17. Sacrifice saving .... 
 
 18. and worship .... 
 
 19. the fear of god thou shalt not leave .... 
 
 20. the fear of the angels thou shalt live in ... . 
 
 21. With friend and enemy? speech thou shalt 
 make? .... 
 
 22. under? speech thou shalt make good .... 
 
 23. When thou shalt speak also he will give . . • . 
 
 24. When thou shalt trust also thou .... 
 
 25. to enemy? also , . . . 
 
 26 thou shalt trust a friend .... 
 
 27 thy knowledge also 
 
 Eeverse. 
 (Many lines lost.) 
 
 1. Beautiful place also .... divide .... 
 
 2. in beauty and .... thy hand .... 
 
 3. and thou to the presence .... thou shalt fix ... . 
 
 4. and not thy sentence .... thee to the end? 
 
 5. in the presence of beauty and .... thou 
 shalt speak 
 
 6. of thy beauty and .... 
 
80 BABYLONIAN LEGEND 
 
 7. beautiful and .... to give drink? 
 
 8. circle I fill? .... his enemies 
 
 9. his rising? he seeks .... the man .... 
 
 10. with the lord of thy beauty thou shalt be 
 faithful, 
 
 11. to do evil thou shalt not approach him, 
 
 12. at thy illness .... to him 
 
 13. at thy distress .... 
 
 The obverse of this tablet is a fragment of the 
 address from the deity to the newly created man on 
 his duties to his god, and it is curious that while, in 
 other parts of the story, various gods are mentioned 
 by name, here only one god is mentioned, and simply 
 as the "God." The fragments of this tablet might 
 belong to the purest system of religion ; but it would 
 in this case be wrong to ground an argument on a 
 single fragment. 
 
 The reverse of the tablet appears, so far as the 
 sense can be ascertained, to be addressed to the 
 woman, the companion of the man, informing her of 
 her duties towards her partner. 
 
 The next fragment is a small one ; it is the lower 
 corner of a tablet with the ends of a few lines. It 
 may possibly belong to the tablet of the Fall to be 
 mentioned later. 
 
 This fragment is of importance, small as it is, 
 because it mentions a speech of Hea to man, and 
 alludes to the Karkartiamat, or dragon of the sea, in 
 connection with a revolt against the deity. The 
 fragment is, however, too mutilated to give more 
 than a general idea of its contents. 
 
OF THE CREATION, 81 
 
 Obverse. 
 
 1 seat her 
 
 2 all the lords f r ? 
 
 3 his might ^'^ *> ^^ A U Y 
 
 4 the gods, lord lofty'K^\ [ A' y, j > s | ^|^ y ^^ 
 
 5. . . . . kingdom exalted 
 
 6 in multitudes increase ^^^-*^J-i' X>)liN.lA. 
 
 Reverse. 
 
 1 Hea called to his man 
 
 2 height of his greatness 
 
 3 the rule of any god 
 
 4 Sartulku knew it 
 
 5 his noble .... 
 
 6 his fear? Sartulku 
 
 7 his might 
 
 8 to them, the dragon of the sea 
 
 9 against thy father fight 
 
 Connected with this fragment is the account of 
 the curse after the Fall, on the remarkable fragment 
 which I brought over from my first expedition to 
 Assyria. 
 
 This fornas about half a tablet, being part of the 
 obverse and reverse, both in fair preservation; and 
 so far as they go, fairly perfect, but containing at 
 present many obscurities in the speeches of the gods. 
 Before the commencement of lines 1, 5, 11, 19, 27, 
 and 29 on the obverse, there are glosses stating that 
 the divine titles commencing these lines all apply to 
 the same deity. These explanatory glosses show 
 
 G 
 
82 BABYLONIAN LEGEND 
 
 that even in the Assyrian time there were difficulties 
 in the narrative. 
 
 Obverse. 
 
 1. The god Zi 
 
 2. which he had fixed 
 
 3. their account 
 
 4. may not fail in preparing ? 
 
 5. The god Ziku (Noble life) quickly called; 
 Director of purity, 
 
 6. good kinsman, master of perception and right, 
 
 7. causer to be fruitful and abundant, establisher 
 of fertility, 
 
 8. another to us has come up, and greatly increased, 
 
 9. in thy powerful advance spread over him good, 
 
 10. may he speak, may he glorify, may he exalt 
 his majesty. 
 
 11. The god Mu'-ku (noble crown) in concern, 
 raised a protection? 
 
 12. lord of noble lips, saviour from death 
 
 13. of the gods imprisoned, the accomplisher of 
 restoration, 
 
 14. his pleasure he established he fixed upon the 
 gods his enemies, 
 
 15. to fear them he made man, 
 
 16. the breath of life was in him. 
 
 17. May he be estabhshed, and may his will not fail, 
 
 18. in the mouth of the dark races which his hand 
 has made. 
 
 19. The god of noble lips with his Hye fingers sin 
 may he cut off; 
 
OF THE GBEATION. 83 
 
 20. who with his noble charms removes the evil 
 curse. 
 
 21. The god Libzu wise among the gods, who 
 had chosen his possession, 
 
 22. the doing of evil shall not come out of him, 
 
 23. established in the company of the gods, he re- 
 joices their heart. 
 
 24. Subduer of the unbeliever 
 
 25. director of right 
 
 26. of corruption and 
 
 27. The god Mssi 
 
 28. keeper of watch 
 
 29. The god Suhhab, swiftly 
 
 30. the pourer out to them 
 
 31. in 
 
 32. like . . . 
 33 
 
 Eeverse. 
 
 1 
 
 2 the star 
 
 3. may he take the tail and head 
 
 4. because the dragon Tiamat had 
 
 5. his punishment the planets possessing .... 
 
 6. by the stars of heaven themselves may they . . 
 
 7. like a sheep may the gods tremble all of them 
 
 8. may he bind Tiamat her prisons may he shut 
 up and surround. 
 
 9. Afterwards the people of remote ages 
 
 10. may she remove, not destroy ... for ever. 
 
84 BABYLONIAN LEGEND 
 
 11. to the place he created, he made strong. 
 
 12. Lord of the earth his name called out, the 
 father Elu 
 
 13. in the ranks of the angels pronounced their 
 curse. 
 
 14. The god Hea heard and his liver was angry, 
 
 15. because his man had corrupted his purity. 
 
 16. He like me also Hea may he punish him, 
 
 17. the course of my issue all of them may he 
 remove, and 
 
 18. all my seed may he destroy. 
 
 19. In the language of the fifty great gods 
 
 20. by his fifty names he called, and turned away in 
 anger from him : 
 
 21. May he be conquered, and at once cut off*. 
 
 22. Wisdom and knowledge hostilely may they 
 injure him. ^ 
 
 23. May they put at enmity also father and son 
 and may they plunder. 
 
 24. to king, ruler, and governor, may they bend 
 their ear. 
 
 25. May they cause anger also to the lord of the 
 gods Merodach. 
 
 26. His land may it bring forth but he not touch it ; 
 
 27. his desire shall be cut off, and his will be un- 
 answered ; 
 
 28. the opening of his mouth no god shall take 
 notice of; 
 
 29. his back shall be broken and not be healed; 
 
 30. at his urgent trouble no god shall receive him ; 
 
OF THE CREATION. 85 
 
 31. his heart shall be poured out, and his mind 
 shall be troubled ; 
 
 32. to sin and wrong his face shall come 
 
 33 front 
 
 34 
 
 In a second copy which presents several variations 
 lines 14 to 19 are omitted. 
 
 This valuable fragment is unfortunately obscure 
 in some parts, especially on the obverse, but the 
 general meaning is undoubted, and the approximate 
 position of the fragment in the story is quite clear. 
 It evidently follows the fragment giving the creation 
 of the land animals, and either forms a further 
 portion of the same, or part of the following 
 tablet. 
 
 The obverse gives a series of speeches and state- 
 ments respecting the newly created man, who was 
 supposed to be under the especial care of the deities. 
 It happens in this case that there is no clue to the 
 reason for these speeches, the key portions of the in- 
 scription being lost, but a point is evidently made of 
 the purity of the man, who is said to be established 
 in the company of the gods and to rejoice their 
 hearts. The various divine titles or names, " the 
 god of noble life," " the god of noble crown," and 
 " the god of noble lips," are all most probably titles 
 of Hea. 
 
 It appears from line 18 that the race of human 
 beings spoken of is the zalmat-qagadi, or dark race, 
 and in various other fragments of these legends they 
 
86 BABYLONIAN LEGEND 
 
 are called Admi or Adami, which is exactly the name 
 given to the first man in Genesis. 
 
 The word Adam used in these legends for the first 
 human being is evidently not a proper name, but is 
 only used as a term for mankind. Adam appears as 
 a proper name in Genesis, but certainly in some pas- 
 sages is only used in the same sense as the Assyrian 
 word, and we are told on the creation of human beings 
 (Genesis, v. 1) : "In the day that God created man, 
 in the likeness of God made he him ; male and female 
 created he them ; and blessed them, and called their 
 name Adam, in the day when they were created." 
 
 It has already been pointed out by Sir Henry 
 Eawlinson that the Babylonians recognized two 
 principal races : the Adamu, or dark race, and the 
 Sarku, or light race, probably in the same manner 
 that two races are mentioned in Genesis, the sons of 
 Adam and the sons of God. It appears incidentally 
 from the fragments of inscriptions that it was the 
 race of Adam, or the dark race, which was believed 
 to have fallen, but there is at present no clue to the 
 position of the other race in their system. We are 
 informed in Genesis that when the world became 
 corrupt the sons of God intermarried with the race 
 of Adam, and thus spread the evils which had com- 
 menced with the Adamites (see Genesis, ch. vi.). 
 
 The obverse of the tablet giving the creation of 
 man, where it breaks off leaves him in a state of 
 purity, and where the narrative recommences on the 
 reverse man has already fallen. 
 
OF THE GBEATION. ST 
 
 Here it is difficult to say how far the narrative of 
 the inscription agrees with that of the Bible. In this 
 case it is better to review the Biblical account, which 
 is complete, and compare it with the fragmentary- 
 allusions in the inscriptions. 
 
 After the statement of man's innocence, which 
 agrees with the inscription, the Bible goes on to 
 relate (Genesis, iii. 1), that the serpent was more 
 subtle than any beast of the field, and that he 
 tempted the woman to sin. This attributes the 
 origin of sin to the serpent, but nothing whatever is 
 said as to the origin or history of the serpent. The 
 fragmentary account of the Fall in the inscriptions 
 mentions the dragon Tiamat, or the dragon of the 
 sea, evidently in the same relation as the serpent, 
 being concerned in bringing about the Fall. This 
 dragon is called the dragon of tiamat or the sea ; it 
 is generally conceived of as a griffin, and is connected 
 with the original chaos, the Thalatth of Berosus, the 
 female principle which, according to both the inscrip- 
 tions and Berosus, existed before the creation of the 
 universe. This was the original spirit of chaos and 
 disorder, a spirit opposed in principle to the gods, 
 and, according to the Babylonians, self-existent and 
 eternal, older even than the gods, for the bii'th or 
 separation of the deities out of this chaos was the 
 first step in the creation of the world. 
 
 According to Genesis, the serpent addressed the 
 woman (Genesis, iii. 1), and inquired if God had for- 
 bidden them to eat of every tree of the Garden of 
 
88 BABYLONIAN LEGEND 
 
 Eden, eliciting from her the statement that there 
 was a tree in the middle of the Garden, the fruit of 
 which was forbidden to them. There is nothing in 
 the present fragments indicating a belief in the 
 Garden of Eden or the Tree of Knowledge ; there is 
 only an obscure allusion in lines 16 and 22 to a 
 thirst for knowledge having been a cause of man's 
 fall, but outside these inscriptions, from the general 
 body of Assjo-ian texts. Sir Henry Rawlinson has 
 pointed out the agreement of the Babylonian region 
 of Karduniyas or Ganduniyas with the Eden of the 
 Bible. Eden is a fruitful place, watered by the four 
 rivers, Euphrates, Tigris, Gihon, and Pison, and 
 Ganduniyas is similar in description, watered by the 
 four rivers, Euphrates, Tigris, Surappi, and Ukni. 
 The loss of this portion of the Creation legend is 
 unfortunate, as, however probable it may be that the 
 Hebrew and Babylonian traditions agree about the 
 Garden and Tree of Knowledge, we cannot now prove 
 it. There is a second tree, the Tree of Life, in the 
 Genesis account (ch. iii. 22), which certainly appears 
 to correspond to the sacred grove of Anu, which a 
 later fragment states was guarded by a sword turn- 
 ing to all the four points of the compass. 
 
 In several other places in the Genesis legends, and 
 especially in the legends of Izdubar, there are allu- 
 sions to the tree, grove, or forest of the gods, and this 
 divine tree or grove is often represented on the sculp- 
 tures, both in the Babylonian gem engravings, and on 
 the walls of the Assyrian palaces and temples. When 
 
OF THE OBEATION. 89 
 
 the representation is complete, the tree is attended by- 
 two figures of cherubims, one on each side of the sacred 
 emblem. 
 
 According to Genesis, Adam and Eve, tempted by 
 
 Sacred Tree, or Grove, with attendant Cherubim, 
 FROM Assyrian Cylinder. 
 
 the serpent, eat of the fruit of the Tree of Knowledge, 
 and so by disobedience brought sin into the world. 
 These details are also lost in the cuneiform text, 
 which opens again where the gods are cursing the 
 dragon and the Adam or man for this transgression, 
 corresponding to the passage. Genesis, iii. 9 to 19. 
 Throughout this, corresponding passages may be 
 found which show that the same idea runs through 
 both narratives, but some passages in the cuneiform 
 account are too mutilated to allow any certainty to 
 be attached to the translation, and the loss of the 
 previous parts of the text prevents our knowing 
 what points the allusions are directed to. 
 
 Although so much of the most important part of 
 the text is lost, the notices in other parts, and the 
 allusions in the mythological scenes on the Babylonian 
 gems will serve to guide us as to the probable drift 
 of the missing portion. 
 
90 BABYLONIAN LEGEND 
 
 It is quite clear that the dragon of the sea or 
 dragon of Tiamat is connected with the Fall like the 
 serpent in the book of Genesis, and in fact is the 
 equivalent of the serpent. The name of the dragon 
 is not written phonetically, but by two monograms 
 which probably mean the "scaly one," or animal 
 covered with scales. This description, of course, 
 might apply either to a fabulous dragon, a serpent, 
 or a fish. 
 
 The only passage where there is any phonetic ex- 
 planation of the signs is in " Cuneiform Inscriptions," 
 vol. ii. p. 32, 1. 9, where we have turbuhtu for the 
 place or den of the dragon, perhaps connected with 
 the Hebrew nm, sea-monster. The form of this 
 creature as given on the gems is that of a griffin or 
 dragon generally with a head like a carnivorous animal, 
 body covered with scales, legs terminating in claws, 
 like an eagle, and wings on the back. Our own 
 heraldic griffins are so strikingly like the sculptures 
 of this creature that we might almost suspect them to 
 be copies from the Chaldean works. In some cases, 
 however, the early Babylonian seals, which contained 
 devices taken from these legends, m.ore closely ap- 
 proached the Genesis story. One striking and im- 
 portant specimen of early type in the British Museum 
 collection has two figures sitting one on each side of a 
 tree, holding out their hands to the fruit, while at 
 the back of one is stretched a serpent. We know 
 well that in these early sculptures none of these 
 figures were chance devices, but all represented events 
 
OF THE CREATION. 91 
 
 or supposed events, and figures in their legends ; thus 
 it is evident that a form of the story of the Fall, 
 similar to that of Genesis, was known in early times 
 in Babylonia. 
 
 The dragon which, in the Chaldean account of the 
 
 1 
 
 ^9 
 
 
 
 K 
 
 fm 
 
 
 ^^^llV^WMl 
 
 Sacred Tree, Seated Figure on each side, and Serpent in 
 background, from an early babylonian cylinder. 
 
 Creation, leads man to sin, is the creature of Tiamat, 
 the living principle of the sea and of chaos, and he is 
 an embodiment of the spirit of chaos or disorder 
 which was opposed to the deities at the creation of 
 the world. 
 
 It is clear that the dragon is included in the curse 
 for the Fall, and that the gods invoke on the head 
 of the human race all the evils which afflict hu- 
 manity. Wisdom and knowledge shall injure him 
 (line 22), he shall have family quarrels (line 23), 
 shall submit to tyranny (line 24), he will anger the 
 gods (line 25), he shall not eat the fruit of his labour 
 (line 26), he shall be disappointed in his desires (line 
 27), he shall pour out useless prayer (lines 28 and 
 30), he shall have trouble of mind and body (lines 29 
 and 31), he shall commit future sin (line 32). No 
 
92 BABYLONIAN LEGEND 
 
 doubt subsequent lines continue these topics, but again 
 our narrative is broken, and it only reopens where the 
 gods are preparing for war with the powers of evil, 
 which are led by Tiamat, which war probably arose 
 from the part played by Tiamat in the fall of man. 
 
 My first idea of this part was that the war with 
 the powers of evil preceded the Creation ; I now 
 think it followed the account of the Fall, but I have 
 no direct proof of this. 
 
 Of the subsequent tablets of this series, which 
 include the war between the gods and powers of 
 evil, and the punishment of the dragon Tiamat, there 
 are several fragments. 
 
 The first of these is K 4832, too mutilated to 
 translate, it contains speeches of the gods before the 
 war. 
 
 The second fragment, K 3473, contains also 
 speeches, and shows the gods preparing for battle. 
 It is very fragmentary. 
 
 1 his mouth opened 
 
 2 his . . a word he spoke 
 
 3 satisfy my anger 
 
 4 of thee let me send to thee 
 
 5 thou ascendest 
 
 6 thee to thy presence 
 
 7 their curse 
 
 8 in a circle may they sit 
 
 9 let them make the vine? 
 
 10 of them may they hear the renown 
 
 11 cover them he set and 
 
OF TEE CREATION. 93 
 
 12 thee change to them 
 
 13 he sent me 
 
 14 he held me 
 
 15 he sinned against me 
 
 16 and angrily .... 
 
 17 the gods all of them 
 
 18 made her hands .... 
 
 19 and his hand Tiamat coming 
 
 20 destroyed not night and day 
 
 21 burning . . . 
 
 22 they made division 
 
 23 the end of all hands 
 
 24 formerly thou . . . great serpents 
 
 25 unyielding I . . . . 
 
 26 their bodies fill ... . 
 
 27 fear shall cover them 
 
 (Several other mutilated lines.) 
 
 The third fragment, K 3938, is on the same sub- 
 ject; some lines of this give the following general 
 meaning : — 
 
 1. great animal .... 
 
 2. fear he made to carry .... 
 
 3. their sight was very great . . . . 
 
 4. their bodies were powerful and .... 
 
 5 delightful, strong serpent .... 
 
 6. Udgallu, Urbat and .... 
 
 7. days arranged, five .... 
 
 8. carrying weapons unyielding .... 
 
 9. her breast, her back .... 
 
 10. flowing? and first .... 
 
94 BABYLONIAN LEGEND 
 
 11. among the gods collected .... 
 
 12. tlie god Kingu subdued .... 
 
 13. marching in front before .... 
 
 14. carrying weapons thou .... 
 
 15. upon war .... 
 
 16. his hand appointed 
 
 There are many more similar broken lines, and on 
 the other side fragments of a speech by some being 
 who desires Tiamat to make war. 
 
 All these fragments are not sufficiently complete 
 to translate with certainty, or even to ascertain their 
 order. 
 
 The fourth fragment, K 3449, relates to the making 
 of weapons to arm the god who should meet in war 
 the dragon. 
 
 This reads with some doubt on account of its 
 mutilation : 
 
 1. heart ..... 
 
 2. burning 
 
 3. from 
 
 4. in the temple ..... 
 
 5. may he fix 
 
 6. the dwelling of the god 
 
 7. the great gods 
 
 8. the gods said? .... 
 
 9. the sword that was made the gods saw 
 
 10. and they saw also the bow which was 
 strung 
 
 11. the work that was made they placed 
 
 12. carried also Anu in the assembly of the 
 gods 
 
OF TEE GEEATION. 95 
 
 13. the bow he fitted she 
 
 14. and he spake of the bow thus and said 
 
 15. Noble wood who shall first thus draw thee? 
 against ? 
 
 16. speed her punishment the star of the bow in 
 heaven 
 
 17. and establish the resting place of . . . , . 
 
 18. from the choice of y 
 
 19. and place his throne f "^ y^ 
 
 20 in heaven 
 
 21 
 
 The next fragment or collection of fragments '^ves /- ^* 
 
 i. 
 
 
 Bel encountering the Dkagon ; from 
 Batlonian Cylinder. 
 
 the final struggle between Tiamat and Merodach or 
 Bel, and this fragment appears to distinguish between 
 the dragon of Tiamat or the sea monster, and Tiamat 
 the female personification of the sea; but I am not 
 sure of this distinction. The saparu^ or sickle-shaped 
 sword, is always represented both in the sculptures 
 and inscriptions as a weapon of Bel in this war. 
 
 Sixth Fragment. 
 
 1 he fixed .... 
 
 2 to his right hand he distributed 
 
96 BABYLONIAN LEGEND 
 
 3 and quiver his hand hurled, 
 
 4. the lightning he sent before him, 
 5 fierceness filled his body. 
 
 6. He made the sword to silence the dragon of the 
 sea, 
 
 7. the seven winds he fixed not to come out 
 of her wound. 
 
 8. On the South, the North, the East, and the 
 West, 
 
 9. his hand the sword he caused to hold before 
 the grove of his father the god Anu. 
 
 10. He made the evil wind, the hostile wind, the 
 tempest, the storm, 
 
 11. the four winds, the seven winds, the wind 
 of . . . ., the irregular wind. 
 
 12. He brought out the winds he had created seven 
 of them, 
 
 13. the dragon of the sea stretched out, came 
 after him, 
 
 14. he carried the thunderbolt his great weapon, 
 
 15. in a chariot . . . unrivalled, driving he rode: 
 
 16. he took her and four fetters on her hands he 
 fastened, 
 
 17. . . . . unyielding, storming .... her 
 
 18 with their sting bringing death 
 
 19 sweeping away knowledge 
 
 20 destruction and fighting 
 
 21. .... left hand .... 
 
 2!2 fear ... . 
 
 (Several other fragmentary lines.) 
 
OF TEE GBEATION. 97 
 
 Reverse. 
 
 1 the god Sar 
 
 2 dwelKng 
 
 3 before the weapon .... 
 
 4 field 
 
 5 above 
 
 6 struck to the god 
 
 7 them 
 
 8 cut into 
 
 9 said to his wife 
 
 10 him to break the god 
 
 11 evil? thou shalt be delivered and 
 
 12 thy evil thou shalt subdue, 
 
 13. the tribute to thy maternity shall be forced 
 upon them by thy weapons, 
 
 14. I will stand by and to thee they shall be 
 made a spoil. 
 
 15. Tiamat on hearing this 
 
 16. at once joined and changed her resolution. 
 
 17. Tiamat called and quickly arose, 
 
 18. strongly and firmly she encircled with her 
 defences, 
 
 19. she took a girdle? and placed 
 
 20. and the gods for war prepared for them their 
 weapons. 
 
 21. Tiamat attacked the just prince of the gods 
 Merodach, 
 
 22. the standards they raised in the conflict like a 
 battle. 
 
 23. Bel also drew out his sword and wounded her. 
 
 H 
 
100 BABYLONIAN LEGEND OF OBEATION. 
 
 between Michael and the dragon in Revelation, xii. 
 7 to 9, where the dragon is called " the great dragon, 
 that old serpent, called the devil and Satan, which 
 deceiveth the whole world." This description is 
 strikingly like the impression gathered from the 
 fragments of the cuneiform story; the dragon Tiamat 
 who fought against the gods and led man to sin, and 
 whose fate it was to be conquered in a celestial war, 
 closely corresponds in all essential points to the 
 dragon conquered by Michael. These fragments of 
 the cuneiform account of the Creation and Fall 
 agree so far as they are preserved with the Biblical 
 account, and show that in the period from B.C. 2000 
 to 1 500 the Babylonians believed in a similar story 
 to that in Genesis. 
 
 Fight between Bel and the Dragon, 
 
 FBOM BabYLONIAK CYLINDER. 
 
Chapter VI. 
 
 OTHER BABYLONIAN" ACCOUNTS OP THE 
 CREATION. 
 
 Cuneiform acconnts originally traditions. — Variations. — 
 Account of Berosus. — Tablet from Cutha. — Translation. — 
 Composite animals. — Eagle-headed men. — Seven brothers. — 
 Destruction of men. — Seven wicked spirits. — War in heaven. — 
 Variations of story. — Poetical account of Creation. 
 
 N the last chapter I have given the 
 fragments of the principal story of 
 the Creation and Fall from the cunei- 
 form inscriptions, but it appears from 
 the tablets that all these legends were " traditions" 
 or " stories*' repeated by word of mouth, and after- 
 wards committed to writing. When such traditions 
 are not reduced to writing, and depend on being 
 handed down from generation to generation by word 
 of mouth, they are liable to vary, sometimes very 
 widely, according to the period and condition of the 
 country. Thus many different versions of a story 
 arise, and there can be no doubt that this was actually 
 the case with the Creation legends. There must 
 
102 -OTHER BABYLONIAN ACCOUNTS 
 
 have been a belief in the Creation and some of the 
 leading features of this story long before these 
 Creation legends were committed to writing, and there 
 is evidence of other stories, related to those already 
 given, which were at about the same time committed 
 to writing. The story of the Creation transmitted 
 through Berosus (see chapter iii. pp. 37-50) supplies 
 us with a totally different story, differing entirely from 
 the cuneiform account in the last chapter and from 
 the Genesis account, and some fragments of tablets 
 from Kouyunjik belonging to the library of Assur- 
 banipal give a copy, mutilated as usual, of another 
 version having many points of agreement with the 
 account of Berosus. This legend, of which the fol- 
 lowing is a translation, is stated to be copied from a 
 tablet at Cutha. 
 
 Legend of Creation from Cutha tablet, 
 
 (Many lines lost at commencement.) 
 1. lord of ... . 
 2 his lord the strength of the gods .... 
 
 3. ... his host .... host .... 
 
 4. lord of the upper region and the lower region 
 lord of angels .... 
 
 5. who drank turbid waters and pure water did 
 not drink, 
 
 6. with his flame, his weapon, that man he enclosed, 
 
 7. he took, he destroyed, 
 
 8. on a tablet nothing was then written, and 
 there were not left the carcasses and waste ? 
 
OF THE GEEATION, 103 
 
 9. from the earth nothing arose and I had not 
 come to it. 
 
 10. Men with the bodies of birds of the desert, 
 human beings 
 
 11. with the faces of ravens, 
 
 12. these the great gods created, 
 
 13. and in the earth the gods created for them a 
 dwelling. 
 
 14. Tamat gave unto them strength, 
 
 15. their life the mistress of the gods raised, 
 
 16. in the midst of the earth they grew up and 
 became great, 
 
 17. and increased in number, 
 
 18. Seven kings brothers of the same family, 
 
 19. six thousand in number were their people, 
 
 20. Banini their father was king, their mother 
 
 21. the queen was Milili, 
 
 22. their eldest brother who went before them, 
 Mimangab was his name, 
 
 23. their second brother Midudu was his name, 
 
 24. their third brother .... tur was his name, 
 
 25. their fourth brother .... dada was his name, 
 
 26. their fifth brother .... tah was his name, 
 
 27. their sixth brother . . . . ru was his name, 
 
 28. their seventh brother .... was his name. 
 
 Column II. 
 (Many lines lost.) 
 
 1 evil .... 
 
 2. man his will turned 
 
104 OTHER BABYLONIAN A000UNT8 
 
 3. in .... I purified? 
 
 4. On a tablet the evil curse of man he carved? 
 
 5. I called the worshippers and sent, 
 
 6. seven in width and seven in depth I arranged 
 them. 
 
 7. I gave them noble reeds? (pipes?) 
 
 8. I worshipped also the great gods 
 
 9. Ishtar, . . . . , Zamama, Anunitu 
 
 10. Nebo .... Shamas the warrior, 
 
 11. the gods listened to my doings 
 
 12. .... he did not give and 
 
 13. thus I said in my heart : 
 
 14. Now here am I and 
 
 15. let there not .... ground 
 
 16. let there not .... 
 
 17. may I go as I trust in Bel .... my heart, 
 
 18. and .... my iron may I take. 
 
 19. In the first year in the course of it 
 
 20. one hundred and twenty thousand men I sent 
 out and among them, 
 
 21. one of them did not return. 
 
 22. In the second year in the course of it, ninety 
 thousand the same. 
 
 23. In the third year in the course of it, sixty 
 thousand seven hundred the same. 
 
 24. They were rooted out they were punished, 
 I eat, 
 
 25. I rejoiced, I made a rest. 
 
 26. Thus I said in my heart now here am I and 
 
 27. at this time what is left ? 
 
OF THE CREATION. 105 
 
 28. I the king, am not the preserver of his country, 
 
 29. and the ruler is not the preserver of his people. 
 
 30. When I have done may corpses and waste be 
 left, 
 
 31. the saving of the people from night, death, 
 spirits, curses, 
 
 (Many more broken lines, meaning quite uncertain.) 
 
 Fragment of Column III. 
 
 1. ... I caused to pursue .... 
 2 blood 
 
 3. in the midst of them twelve men fled from me. 
 
 4. After them I pursued, swiftly I went, 
 
 5. those men, I captured them 
 
 6. those men I turned 
 
 7. Thus I said in my heart 
 
 Column IY. 
 (Several lines lost at commencement.) 
 
 1. to 
 
 2. the powerful king .... 
 
 3. the gods .... 
 
 4. hand .... take them 
 
 5. thou king, viceroy, prince, or any one else, 
 
 6. whom God shall call, and who shall rule the 
 kingdom, 
 
 7. who shall rebuild this house, this tablet I write 
 to thee, 
 
 8. in the city of Cutha, in the temple of Sitlam, 
 
 9. in the sanctuary of Nergal, I leave for thee; 
 
106 
 
 OTHEB BABYLONIAN AGG0UNT8 
 
 10. this tablet see, and, 
 
 11. to the words of this tablet listen, and 
 
 12. do not rebel, do not fail, 
 
 13. do not fear, and do not turn away, 
 
 14. then may thy support be established, 
 
 15. thou in thy works shall be glorious, 
 
 16. thy forts shall be strong, 
 
 17. thy canals shall be full of water, 
 
 18. thy treasures, thy corn, thy silver, 
 
 19. thy furniture, thy goods, 
 
 20. and thy instruments, shall be multiplied 
 (A few more mutilated lines.) 
 
 Sacred Tree, attendant Figures and Eagle-headed Men, from the 
 SEAL OF A Syrian Chief, ninth century b.c. 
 
 This is a very obscure inscription, the first column, 
 however, forms part of a relation similar to that of 
 Berosus in his history of the Creation ; the beings who 
 were killed by the light, and those with men's heads 
 and bird's bodies, and bird's heads and men's bodies, 
 
OF THE GBEATION. 107 
 
 agree with the composite monsters of Berosus, while 
 the goddess of chaos, Tiamat, who is over them, is the 
 same again as the Tiamat of the Creation legends 
 and the Thalatth of Berosus. 
 
 The relation in the second and third columns of 
 the inscription is difficult, and does not correspond 
 with any known incident. The fourth column con- 
 tains an address to any future king who should read 
 the inscription which was deposited in the temple of 
 Nergal at Cutha. 
 
 It is probable that this legend was supposed to be 
 the work of one of the mythical kings of Chaldea, 
 who describes the condition and history of the world 
 before his time. 
 
 There is another legend which appears to be con- 
 nected with these, the legend of the seven evil spirits, 
 which I have given in my former work, " Assyrian 
 Discoveries," p. 398. 
 
 Tablet with the story of the Seven Wicked Gods or 
 Spirits. 
 
 Column I. 
 
 1. In the first days the evil gods 
 
 2. the angels who were in rebellion, who in the 
 lower part of heaven 
 
 3. had been created, 
 
 4. they caused their evil work 
 
 5. devising with wicked heads ... 
 
108 OTHER BABYLONIAN ACCOUNTS 
 
 6. ruling to the river .... 
 
 7. There were seven of them. The first was . . . 
 
 8. the second was a great animal .... 
 
 9. which any one .... 
 lOi the third was a leopard .... 
 
 11. the fourth was a serpent .... 
 
 12. the fifth was a terrible .... which to ... . 
 
 13. the sixth was a striker which to god and king 
 did not submit, 
 
 14. the seventh was the messenger of the evil wind 
 which .... made. 
 
 15. The seven of them messengers of the god Anu 
 their king 
 
 16. from city to city went round 
 
 17. the tempest of heaven was strongly bound to 
 them, 
 
 18. the flying clouds of heaven surrounded them, 
 
 19. the downpour of the skies which in the bright 
 day 
 
 20. makes darkness, was attached to them 
 
 21. with a violent wind, an evil wind, they began, 
 
 22. the tempest of Vul was their might, 
 
 23. at the right hand of Vul they came, 
 
 24. from the surface of heaven hke lightning they 
 darted, 
 
 25. descending to the abyss of waters, at first they 
 came. 
 
 26. In the wide heavens of the god Anu the king 
 
 27. evil they set up, and an opponent they had 
 not. 
 
OF THE C BE ATI ON, 109 
 
 28. At this time Bel of this matter heard and 
 
 29. the account sank into his heart. 
 
 30. With Hea the noble sage of the gods he took 
 counsel, and 
 
 31. Sin (the moon), Shamas (the sun), and Ishtar 
 (Yenus) in the lower part of heaven to control it he 
 appointed. 
 
 32. With Anu to the government of the whole of 
 heaven he set them up. 
 
 33. To the three of them the gods his children, 
 
 34. day and night to be united and not to break 
 apart, 
 
 35. he urged them. 
 
 36. In those days those seven evil spirits 
 
 37. in the lower part of heaven commencing, 
 
 38. before the light of Sin fiercely they came, 
 
 39. the noble Shamas and Vul (the god of the 
 atmosphere) the warrior to their side they turned 
 and 
 
 40. Ishtar with Anu the king into a noble seat 
 
 41. they raised and in the government of heaven 
 they fixed. 
 
 Column II. 
 
 1. The god 
 
 2. 
 
 3. The god 
 
 4. which 
 
 5. In those days the seven of them .... 
 
110 OTHER BABYLONIAN AGGOUNTS 
 
 6. at the head in the control to .... , 
 
 7. evil 
 
 8. for the drinking of his noble mouth .... 
 
 9. The god Sin the ruler .... mankind 
 10 of the earth 
 
 11 troubled and on high he sat, 
 
 12. night and day fearing, in the seat of his do- 
 minion he did not sit. 
 
 13. Those evil gods the messengers of Anu their 
 king 
 
 14. devised with wicked heads to assist one 
 another, and 
 
 15. evil they spake together, and 
 
 16. from the midst of heaven like a wind to the 
 earth they came down. 
 
 17. The god Bel of the noble Sin, his trouble 
 
 18. in heaven, he saw and 
 
 19. Bel to his attendant the god Nusku said : 
 
 20. " Attendant Nusku this account to the ocean 
 carry, and 
 
 21. the news of my child Sin who in heaven is 
 greatly troubled ; 
 
 22. to the god Hea in the ocean repeat." 
 
 23. Nusku the will of his lord obeyed, and 
 
 24. to Hea in the ocean descended and went. 
 
 25. To the prince, the noble sage, the lord, the 
 god unfailing, 
 
 26. Nusku the message of his lord at once re- 
 peated. 
 
 27. Hea in the ocean that message heard, and 
 
OF TEE GBEATION, HI 
 
 28. his lips spake, and with wisdom his mouth was 
 filled. 
 
 29. Hea his son the god Merodach called, and this 
 word he spake : 
 
 30. '' Go my son Merodach 
 
 31. enter into the shining Sin who in heaven is 
 greatly troubled ; 
 
 32. his trouble from heaven expel. 
 
 33. Seven of them the evil gods, spirits of death, 
 having no fear, 
 
 34. seven of them the evil gods, who like a flood 
 
 35. descend and sweep over the earth. 
 
 36. To the earth like a storm they come down. 
 
 37. Before the light of Sin fiercely they came 
 
 38. the noble Shamas and Vul the warrior, to 
 their side they turned and .... 
 
 The end of this legend is lost ; it probably recorded 
 the interference of Merodach in favour of Sin, the 
 moon god. 
 
 In this story, which differs again from all the others, 
 Bel is supposed to place in the heaven the Moon, 
 Sun, and Venus, the representative of the stars. The 
 details have no analogy with the other stories, and 
 this can only be considered a poetical myth of the 
 Creation. 
 
 This legend is part of the sixteenth tablet of the 
 series on evil spirits ; but the tablet contains other 
 matters as well, the legend apparently being only 
 quoted in it. There is another remarkable legend 
 of the same sort on another tablet of this series 
 
112 ACCOUNTS OF THE CEEATION, 
 
 published in "Cuneiform Inscriptions," vol. iv. p. 15. 
 The whole of this series concerns the wanderings of 
 the god Merodach, who goes about the world seeking 
 to remove curses and spells, and in every difficulty 
 applying to his father Hea to learn how to combat 
 the influence of the evil spirits, to whom all misfor- 
 tunes were attributed. 
 
Chapter VII. 
 
 THE Sm OF THE GOD ZU. 
 
 God Zu. — Obscurity of legend. — Translation. — Sin of Zu. — 
 Anger of the gods. — Speeches of Ann to Yul. — Yul's answer. — 
 Speech of Ann to N'ebo. — Answer of Nebo. — Sarturda. — Changes 
 to a bird. — The Za bird. — Bird of prey. — Sarturda lord of 
 Amarda. 
 
 MONG the legends of the gods, com- 
 panion stories to the accounts of the 
 Creation and Deluge, one of the most 
 curious is the legend of the sin com- 
 mitted by the god Zu. 
 
 This legend stands alone among the stories, its 
 incidents and its principal actor being otherwise 
 almost unknown from cuneiform sources. I have at 
 present only detected one copy of the story, and this 
 is in so mutilated a condition that it cannot be con- 
 nected with any other of the legends. From some 
 similarity in style, I conjecture that it may form the 
 first tablet of the series which I have termed the 
 " Wars of the Gods." I have, however, no sufficient 
 evidence to connect the two, and for this reason 
 
 I 
 
114 THE SIN OF THE GOD Z U. 
 
 give it here a separate place, preceding the tablets of 
 the "• Wars of the Gods.'' 
 
 The principal actor in the legend is a being named 
 Zu, the name being found in all three cases of an 
 Assyrian noun Zu, Za and Zi. Preceding the name 
 is the determinative of divinity, from which I judge 
 Zu to have been ranked among the gods. 
 
 The story of the sin of Zu has sometimes re- 
 minded me of the outrage of Ham on his father 
 Noah, and the mutilation of Ouranus by his son 
 Saturn, but there is not sufficient evidence to connect 
 the stories, and there are in the Assyrian account 
 several very difficult words. One of these is par- 
 ticularly obscure, and I only transcribe it here by 
 the ordinary phonetic values of the characters 
 um-sim-iy it may possibly mean some talisman or 
 oracle in the possession of Bel, which was robbed 
 from him by Zu. There are besides the two diffi- 
 cult words parzi and tereti^ which I have preferred 
 merely transcribing in my translation. It must be 
 added that the inscription is seriously mutilated in 
 some parts, giving additional difficulty in the trans- 
 lation. 
 
 The tablet containing the account of the sin of 
 Zu, K 3454, in the Museum collection, originally 
 contained four columns of text, each column having 
 about sixty lines of writing. The first and fourth 
 column are almost entirely lost, there not being 
 enough anywhere to translate from. 
 
 The single fragment preserved, belonging to the 
 
THE SIN OF THE GOD Z U. 115 
 
 first column, mentions some being who was the seed 
 or firstborn of Elu or Bel, with a number of titles, 
 such as " warrior, soldier of the temple of Hamsi," 
 and the name of the god Zu occurs, but not so as to 
 prove these titles to be his. 
 
 The following is a partial translation of the remains 
 of this tablet : — 
 
 K. 3454. 
 
 Column I. lost. 
 
 Column II. 
 
 1. the fate? going .... of the gods all of 
 them he sent. 
 
 2 Zu grew old and 
 
 3. Zu? like .... Bel .... him 
 
 4. three? streams? of water in front and 
 
 5. the work Bel finished? he slept in it. 
 
 6. The crown of his majesty, the clothing of 
 his divinity, 
 
 7. his umsimi^ his crown? Zu stripped, and 
 
 8. he stripped also the father of the gods, the 
 venerable of heaven and earth. 
 
 9. The desire? of majesty he conceived in his 
 heart, 
 
 10. Zu stripped also the father of the gods, the 
 venerable of heaven and earth. 
 
 11. The desire? of majesty he conceived in his 
 heart : 
 
 12. Let me carry away the urnsimi of the gods, 
 
 13. and the tereti of all the gods may it burn, 
 
116 TEE SIN OF TEE GOD ZE. 
 
 14. may my throne be established, may I possess 
 the parzi^ 
 
 15. may I govern the whole of the seed of the 
 angels. 
 
 16. And he hardened his heart to make war, 
 
 17. in the vicinity of the house where he slept, he 
 waited until the head of the day. 
 
 18. When Bel poured out the beautiful waters 
 
 19. spread out on the seat his crown? was placed, 
 
 20. the umsimi he took in his hand, 
 
 21. the majesty he carried off he cast away the 
 parzi^ 
 
 22. Zu fled away and in his country concealed 
 himself. 
 
 23. Then spread darkness, and made a commotion, 
 
 24. the father, their king, the ruler Bel. 
 25 he sent the glory of the gods 
 
 26. divinity was destroyed in ... . 
 
 27. Anu his mouth opened, and spake 
 
 28. and said to the gods his sons: 
 
 29. Whoever will, let him slay Zu, 
 
 30. in all the countries may his name be renowned. 
 
 31. To Yul the powerful light the son of Anu 
 
 32. a speech he made to him, also and spake 
 to him. 
 
 33. To Vul the powerful light the son of Anu 
 
 34. a speech he made to him, also and spake 
 to him : 
 
 35. Hero Vul let there not be opposition in thee 
 
THE SIN OF THE GOD Z U, 117 
 
 36. slay Zu with thy weapon. 
 
 37. May thy name be renowned in the assembly 
 of the gods, 
 
 38. in the midst of thy brothers, first set up, 
 39 made also fragrant with spices, 
 
 40. in the four regions they shall fix thy city. 
 
 41. May thy city be exalted like the temple, 
 
 42. they shall cry in the presence of the gods and 
 praise thy name. 
 
 43. Yul answered the speech, 
 
 44. to his father Anu word he spake ; 
 
 45. Father to a desert country do thou consign 
 him. 
 
 46. Let Zu not come among the gods thy sons, 
 
 47. for the umsimi he took in his hand, 
 
 48. the majesty he carried off, he cast away the 
 parzi^ 
 
 49. and Zu fled away and in his country concealed 
 himself. 
 
 50 opening his mouth like the venerable 
 
 of heaven and earth 
 
 51 like mud 
 
 52 was, the gods swept away 
 
 53 I will not go he said. 
 
 (Sixteen lines lost here, part on this column, part 
 on Column III.) 
 
 Column III. 
 1. and Zu fled away and in his country concealed 
 himself. 
 
1]8 TEE SIN OF TEE GOB ZU. 
 
 2 opening his mouth like the venerable 
 
 of heaven and earth 
 
 3 like mud 
 
 4 was, the gods swept away 
 
 5 I will not go he said. 
 
 6. To Nebo the .powerful .... the child of 
 Ishtar, 
 
 7. a speech he made to him also and spake to him : 
 
 8. Hero Nebo let there not be opposition in thee, 
 
 9. slay Zu with thy weapon. 
 
 10. May thy name be renowned in the assembly 
 of the gods, 
 
 11 made also fragrant with spices, 
 
 12. in the four regions they shall fix thy city. 
 
 13. May thy city be exalted like the temple, 
 
 14. they shall cry in the presence of the gods and 
 praise thy name. 
 
 15. Nebo answered the speech, 
 
 16. to his father Anu word he spake : 
 
 17. Father to a desert country do thou consign 
 him. 
 
 18. Let Zu not come among the gods thy sons, 
 
 19. for the umsimi he took in his hand, 
 
 20. the majesty he carried off he cast away the 
 parzi^ 
 
 21. and Zu fled away and in his country con- 
 cealed himself. 
 
 22 opening his mouth like the venerable of 
 
 heaven and earth 
 
THE SIN OF THE GOD ZU, 119 
 
 About ten lines lost here. 
 
 33. And thus the god .... 
 
 34. I also .... 
 
 35. and thus .... 
 
 36. He heard also .... 
 
 37. he turned .... 
 
 38. The god of noble face .... 
 
 39. to Anu .... 
 
 Column IY. lost. 
 Such are the fragments of the story so far as they 
 can be translated at present. The divine Zu here 
 mentioned whose sin is spoken of is never counted 
 among the gods, and there would be no clue to his 
 nature were it not for a curious tablet printed in 
 " Cuneiform Inscriptions," vol. iv. p. 14, from which 
 it appears that he was in the likeness of a bird of 
 prey. This tablet gives the following curious rela- 
 tion: 
 
 1. The god Sarturda (the lesser king) to a country 
 a place remote [went], 
 
 2. in the land of Sabu [he dwelt]. 
 
 3. His mother had not placed him and had not .... 
 
 4. his father had not placed him and with him did 
 not [go], 
 
 5. the strength of his knowledge .... 
 
 6. From the will of his heart a resolution he did 
 not .... 
 
 7. In his own heart a resolution he made, 
 
 8. to the likeness of a bu^d he changed, 
 
120 THE SIN OF THE GOD ZTJ. 
 
 9. to the likeness of the divine storm bird (or Zu 
 bird) he changed, 
 
 1 0. his wife forcibly he associated with, 
 
 11. the wife of the divine Zu bird, the son of the 
 divine Zu bird, 
 
 12. in companionship he made sit. 
 
 13. The goddess Enna, the lady of Tigenna, 
 
 14. in the mountain he loved, 
 
 15. a female fashioned? of her mother in her like- 
 ness, 
 
 16. the goddess of perfumes a female fashioned? 
 of her mother in her likeness 
 
 17. Her appearance was like bright ukni stone, 
 
 18. her girdle was adorned with silver and gold, 
 
 19. brightness was fixed in ... . 
 
 20. brightness was set in ... . 
 
 Many lines lost here, the story recommences on 
 reverse. 
 
 1 the crown he placed on his head 
 
 2. from the nest of the divine Zu bird he came. 
 
 This Zu bird I suppose to be the same as the god 
 Zu of the inscriptions, his nature is shown by a pas- 
 sage in the annals of Assurnazirpal ('' Cuneiform In- 
 scriptions," vol. i. p. 22, col. ii. 1. 107), where he 
 says his warriors " like the divine zu bird upon them 
 darted." This bird is called the cloud or storm bird, 
 the flesh eating bii'd, the lion or giant bird, the bird 
 of prey, the bird with sharp beak, and it evidently 
 indicates some ravenous bird which was deified by the 
 
TEE SIN OF TEE GOD ZTJ. 121 
 
 Babylonians. Some excellent remarks on tlie nature 
 of this bird are given by Delitzsch in bis " Assyrische 
 studien," pp. 96, 116. 
 
 In the legend of Sarturda it is said that he changed 
 into a Zu bird. Sarturda which may be explained 
 *' the young king " was lord of the city of Amarda 
 or Marad, and he is said to have been the deity wor- 
 shipped by Izdubar. 
 
 The Zu of the legend, who offends against Bel, I 
 suppose to be the same as the divine bird of prey 
 mentioned in the other inscriptions, otherwise we 
 have no mention in any other inscription of this per- 
 sonage. 
 
 In the story of the offence of Zu there is another 
 instance of the variations which constantly occur in 
 the Assyrian inscriptions with respect to the relation- 
 ship of the gods. Nebo is usually called son of 
 Merodach, but in this inscription he is called son of 
 Anu. 
 
 In my translation of the legend on K 3454, the sin 
 of Zu is very obscure, and I am quite unable to see 
 through the allusions in the text; but it is quite 
 evident that his sin was considered to be great, as it 
 raises the anger of Bel, and causes Anu to call on his 
 sons in succession to slay Zu ; while the sons of the 
 god Anu request that he may be expelled from the 
 company of the gods. 
 
 The second legend, in which the god Sarturda 
 changes into a Zu bird, is as obscure as the first, there 
 being also in this doubtful words and mutilated pas- 
 
122 TEE SIN OF TEE GOD ZU. 
 
 sages. Sarturda, although a celebrated god in early 
 times, is seldom mentioned in the later inscriptions, 
 and there is no information anywhere as to the females 
 or goddesses mentioned in the legend. The idea of 
 the gods sometimes changing themselves into animals 
 was not uncommon in early times. 
 
 The explanation of these legends must be left until 
 the meanings of several words in them are better 
 known. 
 
Chapter VIII. 
 
 THE EXPLOITS OF LUBARA. 
 
 Lubara. — God of Pestilence. — Itak. — The Plague. — Seven 
 warrior gods. — Destruction of people. — Anu. — Goddess of 
 Karrak. — Speech of Elu. — Sin and destruction of Babylonians. 
 — Shamas.- — Sin and destruction of Erech. — Ishtar. — The great 
 god and Duran. — Cutha. — Internal wars. — Itak goes to Syria. — 
 Power and glory of Lubara. — Song of Lubara. — Blessings on his 
 worship. — God Ner. — Prayer to arrest the Plague, 
 
 HE tablets recording this story (which I 
 formerly called the *' war of the gods ") 
 are five in number, but I have only dis- 
 covered a few fragments of them. From 
 the indications presented by these fragments I be- 
 lieve the first four tablets had each four columns 
 of writing, and the fifth tablet was a smaller one of 
 two columns to contain the remainder of the story. 
 
 The god whose exploits are principally recorded 
 bears a name which I read with much hesitation 
 as Lubara or Dabara and whom I conjecture on 
 some doubtful grounds to be a form of the god 
 Ninip. 
 
124 TKE EXPLOITS OF LUBABA, 
 
 The passages I have given in my " History of 
 Assurbanipal" and in "Assyrian Discoveries," pp. 339, 
 340, 343, serve to show that this deity was the god 
 of pestilence, or the personification of the plague, 
 and the passage in the Deluge table (" Assyrian Dis- 
 coveries," p. 192, 1. 20), shows this name with the 
 same meaning. 
 
 My reading Lubara is taken from the passage, 
 " Cuneiform Inscriptions," vol. ii. p. 25, 1. 13. 
 
 Lubara has a companion deity named Itak who 
 marches before him, and seven gods who follow him 
 in his destructive course. 
 
 The point of the story in these tablets appears to 
 be, that the people of the world had offended Anu 
 god of heaven, and that deity ordered Lubara to go 
 forth and strike the people with the pest. It is 
 evident here that exactly the same views prevailed 
 in Babylonia as those among the Jews, visitations 
 from pestilence or famine being always supposed to 
 be sent by the deity in punishment for some sin. 
 
 The whole of this series of tablets may be described 
 as a poetical picture of the destruction caused by a 
 plague, sweeping over district after district, and de- 
 stroying everything before it. 
 
 The fragment which appears to me to come first in 
 the series is a very mutilated portion of a tablet, con- 
 taining parts of three columns of writing. Only a 
 fragment of the first column is perfect enough to 
 translate, and the characters on this are so worn 
 that the translation cannot be other than doubtful. It 
 appears to read 
 
TEE EXPLOITS OF LUBABA. 125 
 
 1. to capture he was turned .... 
 
 2. the fifth time .... above and below seekiner 
 
 3. seven I? say? strengthened .... 
 
 4. the words of the account of the seven gods all 
 of them Anu heard and 
 
 5. he said? to them also to Lubara the warrior of 
 the gods may thy hand move 
 
 6. like of the people of the nations their pit ... . 
 he will strike 
 
 7. set thy heart also to make a destruction 
 
 8. the people of the dark races to ruin thou shalt 
 strike with the desolation of the god Ner 
 
 9. and thy weapon against their swords may thy 
 hand move 
 
 1 0. slay them and cast down their weapons. 
 
 11. He said to Lubara do thou go and 
 
 12. thy .... like an old man, thy son name? 
 afterwards? 
 
 13. like a slaughter in the house, name in the 
 house, 
 
 14. against the seat devised .... 
 
 15. like in war not .... 
 
 This passage appears to describe the forthcoming 
 destruction, the god Anu commanding the slaughter. 
 
 The next fragment is of a different character, but 
 appears from its style to belong to this series. 
 
 1 he ... . 
 
 2. . . spake to him and he ... . 
 
 3. . . spake to him and he learned? 
 
 4. Anu at the doing of Hea .... 
 
126 THE EXPLOITS OF LUBABA. 
 
 5. the gods of heaven and earth all there were who 
 thus answered 
 
 6. his will which was Hke the will of Anu who . . . 
 7 extending from the horizon of heaven to 
 
 the top of heaven 
 
 8 looked and his fear he saw 
 
 9 Anu who hand ? over him .... made 
 
 10 of Hea his calamity made 
 
 11 strong to later days to ... . 
 
 12 sin of mankind 
 
 13 triumphantly the net . . he broke 
 
 14 to heaven he ascended, she thus 
 
 15 4,021 people he placed 
 
 16 the illness which was on the body of 
 
 the people he placed 
 
 17 the illness the goddess of Karrak made 
 
 to cease 
 
 The next portion of the legend is a considerable 
 part of one of the tablets, probably the fourth, all 
 four columns of writing being represented. There 
 are many curious points in this tablet, beside the 
 special purpose of the legend, such as the peoples 
 enumerated in the fourth column, the action of the 
 gods of the various cities, &c. 
 
 Column I. 
 
 1 his . . thou dost not sweep away 
 
 2 thou turnest his troop 
 
 3 dwelHng 
 
TEE EXPLOITS OF LJJBAUA. 127 
 
 4 thou enter est within it 
 
 5 thou callest, like a tent 
 
 6 an appointment has not 
 
 7 thy ... he gathers 
 
 8 he draws out his sword 
 
 9 he fills his bow 
 
 10 war is made 
 
 11 like a bird he flies 
 
 12 and he seeks 
 
 13 he destroys 
 
 14 great curse 
 
 15 strike their hands 
 
 16 the fire 
 
 17 taken 
 
 18. Eluhis fierceness? covered? and 
 
 19. in his heart he said: 
 
 20. Lubara is couching at his gate, over the corpses 
 of chiefs and slaves 
 
 21. thou placest his seat. 
 
 22. The wicked Babylonians watched it and 
 
 23. thou art their curse. 
 
 24. To the floor thou tramplest them and thou 
 didst break through .... 
 
 25. Warrior Lubara. 
 
 26. Thou leavest also the land, thou goest out to 
 another 
 
 27 thou destroyest the land, thou enterest 
 
 the palace. 
 
 28. The people see thee and they reach their 
 weapons. 
 
128 THE EXPLOITS OF LUBABA. 
 
 29. The high priest the avenger of Babylon hardens 
 his heart, 
 
 30. like the spoiling of enemies to spoil he sends 
 forth his soldiers. 
 
 31. Before the face of the people they do evil 
 violently. 
 
 32. To that city I send thee, thou man 
 
 33. shalt not fear, do not tremble at a man. 
 
 34. Small and great at once cast down and 
 
 35 of evil leaving fear ? thou dost not save 
 
 any one. 
 
 36. The collection of the goods of Babylon thou 
 spoilest, 
 
 37. the people the king gathers, and enters the 
 city, 
 
 38. shaking the bow, raising the sword 
 
 39. of the people spoiled who are punished by 
 Anu and Dagon. 
 
 40. Their swords thou takest, 
 
 41. their corpses like the pouring down of rain 
 thou dost cast down in the vicinity of the city, 
 
 42. and their treasures thou openest, thou dost 
 sweep into the river. 
 
 43. The great lord Merodach saw and angrily 
 spoke, 
 
 44. in his heart he resolved, 
 
 45. on an unsparing curse his face is set, 
 46 of the river fled not .... 
 
THE EXPLOITS OF LJJBAEA. 129 
 
 Column II. 
 Many lines lost. 
 
 1 of the lord of the earth .... 
 
 2. a deluge he did not make .... 
 
 3. Against Shamas his tower thou destroyest thou 
 dost cast .... 
 
 4. Of Erech the seat of Anu and Ishtar 
 
 5. the city of the ladies, Samhati and Harimati, 
 
 6. of Ishtar. Death they fear they are delivered 
 into thy hands. 
 
 7. The Suti with the Suti are placed in . . . . 
 
 8. slay the house of heaven, the priests, the festival 
 makers, 
 
 9. who to make the people of Ishtar fear, their 
 manhood turn to ... . 
 
 10. carrying swords, carrying naklabi, dupe^ and 
 zurri 
 
 11. who to raise the spirit of Ishtar trust . . . 
 
 12. the high priest, hardened, bows his face over 
 them day and night? 
 
 13. Their foundations, their countenance turn . . . . 
 
 14. Ishtar is angry and troubled over the city of 
 Erech, 
 
 15. the enemies she strikes and like corn on the 
 waters she scatters. 
 
 16. Dwelling in his ... . Parra .... 
 
 17. he does not lead the expedition? 
 
 18. The enemies whom thou destroyest do not 
 return to ... . 
 
 K 
 
130 TEE EXPLOITS OF LUBABA. 
 
 19. The great god answered the speech 
 
 20. The city of Duran to blood .... 
 
 21. the people who are in the midst of it like 
 reeds are trembling 
 
 22. like sick? before the waters their pit ... . 
 
 23. and of me thou dost not leave me 
 
 24. to the Suti 
 
 25. I in my city Duran judge uprightly 
 
 26. I do not 
 
 27. evil? I do not give and .... 
 
 28. the upright people I leave .... 
 
 29. a fire is fixed .... 
 Four other broken lines. 
 
 Column III. 
 
 Many lines lost. 
 
 1 swear and the house .... 
 
 2 country and father .... 
 
 3 foundation and fixed . . 
 
 4 house built now .... 
 
 5. this all and the portion .... 
 
 6. the day he brought me fate I . 
 
 7. him, his seat also he lays waste? .... 
 
 8. Afterwards may he waste to another .... 
 
 9. The warrior Lubara, the just also of Kutha? 
 
 10. and the unjust also of Kutha, 
 
 11. who sin against thee also in Kutha, 
 
 12. who do not sin against thee also in Kutha, 
 13 of the god of Kutha, 
 
 14 head of the king of Kutha? 
 
 Two other mutilated lines. 
 
 . . 
 
 . . 
 
 u 
 
THE EXPLOITS OF LJIBABA. 131 
 
 Column IV. 
 
 1. The planet Jupiter fearing and .... 
 
 2. to his might .... 
 
 3. not rejoicing .... 
 
 4. who the side carried him, destroyed .... 
 
 5. to the seat of the king of the gods may he 
 send and .... 
 
 6. The warrior Lubara heard also 
 
 7. the words Itak spoke to him then .... 
 
 8. and thus spake the warrior Lubara : 
 
 9. The sea coast with the sea coast, Subarta with 
 Subarta, Assyrian with Assyrian. 
 
 10. Elamite with Elamite 
 
 11. Cossean with Cossean 
 
 12. Sutu with Sutu 
 
 13. Goim with Goim 
 
 14. Lulubu with Lulubu 
 
 15. Country with country, house with house, man 
 with man, 
 
 16. brother with brother, in the country close 
 together, and may they destroy each other, 
 
 17. and afterwards may the people of Akkad 
 increase, and 
 
 18. the whole of them may they destroy, and fight 
 against them. 
 
 19. The warrior Lubara to Itak who goes before 
 him a word spake : 
 
 20. Go also Itak, in the word thou hast spoken do 
 according to all thy heart. 
 
 21. Itak to the land of Syria set his face, 
 
132 THE EXPLOITS OF LUBABA, 
 
 22. and the seven warrior gods unequalled 
 
 23. marched after him. 
 
 24. To the country of Syria the warrior went, 
 
 25. his hand he also lifted and destroyed the land, 
 
 26. the land of Syria he took for his country, 
 
 27. the forests of people .... he broke through 
 the ranks? 
 
 28 like .... 
 
 The next fragments of the story are on a muti- 
 lated copy of the last tablet, K 1282. This tablet, as 
 I have before stated, is only a smaller supplemental 
 one to include the end of the story, which could not 
 be written on the fourth tablet. 
 
 K. 1282. 
 Obverse. 
 
 1. When Lubara .... 
 
 2. the gods all of them .... 
 
 3. the angels and spirits all ... . 
 
 4. Lubara his mouth opened and .... 
 
 5. shake also the whole of you .... 
 
 6. I am placed ? and in the first sin .... 
 
 7. my heart is angry and .... 
 
 8. like a flock of sheep may .... 
 
 9. against the setting up of boundaries .... 
 
 10. like spoiling the country right and .... 
 
 11. in the mouth of a dog noble? 
 
 12. and the place .... 
 Fifteen lines much broken here. 
 
 28 the land of Akkad its strength .... 
 
THE EXPLOITS OF LUBABA. 133 
 
 29. one of thy seven chiefs like .... 
 
 30. his cities to ruins and mounds thou dost 
 reduce .... 
 
 31. his great spoil thou dost spoil, to the midst 
 of ... . 
 
 32. the gods of the country strong thou removest 
 afar off ... . 
 
 33. the god Ner and .... 
 
 34. the productions of the countries .... 
 
 35. within it they gather .... 
 Four mutilated lines here. 
 
 Eeverse. 
 
 1. For years untold the glory of the great 
 lord .... 
 
 2. When Lubara was angry also to sweep * the 
 countries .... 
 
 3. he set his face 
 
 4. Itak his adviser quieted him and stayed . . . 
 
 6. collecting his .... to the mighty one of the 
 gods, Merodach son of ... . 
 
 7. in the commencement of the night he sent 
 him, and like in the year .... 
 
 8. Not any one .... 
 
 9 and went not down against .... 
 
 10. his ... . also Lubara received and before .... 
 
 11 Itak went before him rejoicing .... 
 
 12 all of them placed with him. 
 
 13. Any one who shall speak of the warrior 
 Lubara 
 
134 THE EXPLOITS OF LUBABA. 
 
 14. and tliat song shall glorify ; in his place, thou 
 wilt guard continually .... 
 
 15 cover and may he not fall? .... 
 
 16. his name shall be proclaimed over the world. 
 
 17. Whoever my heroism shall recount, 
 
 18. an adversary may he not meet. 
 
 19. The prophet who shall cry it out, shall not die 
 by the chastisement; 
 
 20. higher than king and prince he shall raise his 
 people. 
 
 21. The tablet writer who studies it and flees from 
 the wicked, shall be great in the land. 
 
 22. In the places of the people the established 
 places, my name they proclaim, 
 
 23. their ears I open. 
 
 24. In the house the place where their goods are 
 placed, when Lubara is angry 
 
 25. may the seven gods turn him aside, 
 
 26. may the chastising sword not touch him whose 
 face thou establishest. 
 
 27. That song for ever may they establish and may 
 they fix the part .... 
 
 28. the countries all of them may they hear, and 
 glorify my heroism ; 
 
 29. the people of all the cities may they see, and 
 exalt my name. 
 
 Fifth tablet of the exploits of ... . 
 Here we see a picture of Oriental feeling with 
 reference to natural phenomenon or disaster to man- 
 
THE EXPLOITS OF LUBABA. 135 
 
 kind. It is supposed tliat some deity or angel stands 
 with a sword over the devoted people and sweeps 
 them into eternity. 
 
 What these Babylonians had been guilty of the 
 record is not perfect enough to show. The first 
 fragment shows the anger of Anu at their sin or 
 supposed sin and his command to Liibara to take his 
 weapon, slay the people, and desolate the land Hke 
 the God Ner. This god Ner was a legendary being 
 believed in at the time of Izdubar, who is mentioned 
 as having a terrible name and being with Etana a 
 dweller in Hades. 
 
 The next fragment exhibits the goddess of Karrak 
 as healing the illness of some of the people, 4102 being 
 mentioned as struck with disease. 
 
 In the next and largest fragment the story becomes 
 a little more connected, it commences with a descrip- 
 tion of preparation for battle, and goes on through 
 speeches and actions to describe the course of Lubara 
 and his plague over Babylon, where he spares neither 
 chief nor slave, and enters even the palace. It is 
 supposed in lines 29-31 that the sin of the Babylo- 
 nians arose from the chief priest or governor of the 
 city arming the troops and sending them out to 
 plunder the people. For this the plague is sent, and 
 its progress is graphically described. The next city 
 visited belongs to Shamas, being either Larsa, or 
 Sippara, and then the plague reaches Erech. The 
 character of this city is described, the Yenus worship, 
 the women of pleasure Samhati and Harimati, the 
 
136 THE EXPLOITS OF LUBAEA. 
 
 priests and ceremonies, and the progress of the 
 plague over the place. Then the great god the deity 
 of Duran comes forward and pleads for his city, 
 calling to mind its uprightness and justice, and 
 praying its exemption from the plague. 
 
 Cutha is next mentioned in the obscure third 
 column, and tlien the fourth column describes a 
 prophecy of Lubara that there should be internal war 
 among the Mesopotamian peoples of the sea-coast, 
 Subarti, Assyrians, Elamites, Cosseans, Guti, Goim, 
 and Lulubu, from all which troubles benefit should 
 come to the Akkadians or upper Babylonians. 
 
 Then according to his wish Lubara sends Itak his 
 servant, with the seven warrior gods to destroy 
 Syria, and Itak sweeps over the country and de- 
 stroys it. 
 
 The last tablet deals in generalities pointing out 
 the action of Lubara when his praise was neglected, 
 and telling all the glories and good that should come 
 to those who should spread a song in honour of this 
 deity. On the spread of a plague it is evident that 
 the Babylonians had no better means of arresting it 
 than to pray and praise the supposed terrible deity 
 of the scourge, that he might sheathe his sword of 
 ai]ger„ 
 
Chapter IX. ? n\ , ^ V Oi< 
 
 BABYLONIAN FABLES. - ^^"^^A. 
 
 Fables. — Common in the East. — Description. — Power of 
 speech in animals. — Story of the eagle. — Serpent. — Shamas. — 
 The eagle caught. — Eats the serpent. — Anger of birds. — Etana. 
 — Seven gods. — Third tablet. — Speech of eagle. — Story of the 
 fox. — His cunning. — Judgment of Shamas. — His show of sorrow. 
 — His punishment. — Speech of fox. — Fable of the horse and ox. 
 — They consort together. — Speech of the ox. — His good fortune. 
 — Contrast with the horse. — Hunting the ox. — Speech of the 
 horse. — Offers to recount story. — Story of Ishtar. — Further 
 tablets. 
 
 |OMBINED with these stories of the gods, 
 traditions of the early history of man, and 
 accounts of the Creation, are fragments 
 of a series in which the various animals 
 speak and act. I call these tablets " Fables " to dis- 
 tinguish them from the others, but, as many of the 
 others are equally fabulous and very similar in style, 
 the name must not be taken to imply any distinctive 
 character in this direction. It is probable that all 
 these stories even in Babylonia were equally believed 
 in by the devout and the ignorant, treated as alle- 
 
138 BABYLONIAN FABLES, 
 
 gories by the poets, and repudiated as fabulous by 
 the learned. In the '' Fables " or stories in which 
 animals play prominent parts, each creature is en- 
 dowed with the power of speech, and this idea was 
 common even in that day in the whole of Western 
 Asia and Egypt, it is found in various Egyptian 
 stories, it occurs in Genesis, where we have a speaking 
 serpent, in Numbers where Balaam's ass reproves his 
 master, and in the stories of Jotham and Joash, where 
 the trees are made to speak ; again in the Izdubar 
 legends, where the trees answer Heabani. 
 
 These legends so far as I have discovered are four 
 in number. 
 
 The first contained at least four tablets each having 
 four columns of writing. Two of the acting animals 
 in it are the eagle and the serpent. 
 
 The second is similar in character, the leading 
 animal being the fox or jackal, there are only four 
 fragments, and I have no evidence as to the number 
 of tablets ; this may belong to the same series as the 
 fable of the eagle. 
 
 The third is a single tablet with two columns of 
 writing, it is a discussion between the horse and ox. 
 
 The fourth is a single fragment in which a calf 
 speaks, but there is nothing to show the nature of 
 the story. 
 
 I. The Story of the Eagle. 
 This story appears to be the longest and most 
 curious of these legends, but the very mutilated 
 condition of the various fragments gives as usual 
 
BABYLONIAN FABLES, 139 
 
 considerable difficulty in attempting an explanation. 
 One of the actors in the story is an ancient monarch 
 named Etana who is mentioned as already dead, and 
 as being an inhabitant of the infernal regions in the 
 time of Izdubar. 
 
 I am unable to ascertain the order of the fragments 
 of these legends and must translate them as they come. 
 
 K 2527. 
 Many lines lost at commencement. 
 
 1. The serpent in . . . 
 
 2. I give command ? 
 
 3. to the eagle 
 
 4. Again the nest 
 
 5. my nest I leave 
 
 6. the assembly ? of my people 
 
 7. I go down and enter ? 
 
 8. the sentence which Shamas has pronounced on 
 me 
 
 9. I feel ? Shamas thy sight ? in the earth .... 
 
 10. thy stroke? this .... 
 
 11. in thy sight? let me not .... 
 
 12. doing evil the goddess Bau (Gula) was .... 
 
 13. The sorrow of the serpent [shamas saw and] 
 
 14. Shamas opened his mouth and word he spoke 
 to ... . 
 
 15. Go the way pass .... 
 
 16. I cut thee off? ... . 
 
 17. open also his heart .... 
 18 he placed .... 
 
 19 birds of heaven .... 
 
146 BABYLONIAN FABLES. 
 
 Reverse. 
 
 1. The eagle with them .... 
 
 2. the god? knew .... 
 
 3. to enter to the food he sought .... 
 
 4. to cover the .... 
 
 5. to the midst at his entering .... 
 
 6. enclosed the feathers of his wings .... 
 
 7. his claws ? and his pinions to ... . 
 
 8. dying of hunger and thirst .... 
 
 9. at the work of Shamas the warrior, the ser- 
 pent .... . 
 
 10. he took also the serpent to ... . 
 
 11. he opened also his heart .... 
 
 12. seat he placed , , , 
 
 13. the anger of the birds of heaven .... 
 
 14. May the eagle .... 
 
 15. with the young of the birds .... 
 
 16. The eagle opened his mouth .... 
 Five other mutilated lines. 
 
 On another fragment are the following few 
 words: — 
 
 Obverse. 
 
 1 issu to him also .... 
 
 2 god my father .... 
 
 3. like Etana kill thee .... 
 
 4. like me .... 
 
 5. Etana the king .... 
 
 6. took him .... 
 
 Reverse. 
 1. Within the gate of Anu, Elu .... 
 
BABYLONIAN FABLES. Ul 
 
 2. we will ^iL . . . . 
 
 3. within the gate of sin, Shamas, Yul and .... 
 4 I opened .... 
 
 5 I sweep .... 
 
 6 in the midst .... 
 
 7. the king .... 
 
 8. turned? and .... 
 
 9. I cover the throne .... 
 
 10. I take also .... 
 
 11. and greatly I break .... 
 
 12. The eagle to him also to Etana .... 
 
 13. I fear the serpent? .... 
 
 14. the course do thou ^x for me .... 
 15 make me great .... 
 
 The next fragment, K 2606, is curious, as con- 
 taining an account of some early legendary story 
 in Babjdonian history. This tablet formed the third 
 in the series, and from it we gain part of the title of 
 the tablets. 
 
 K 2606. 
 
 1 placed .... 
 
 2 back bone .... 
 
 3. this .... placed .... 
 
 4 fixed its brickwork .... 
 
 5 to the government of them .... 
 
 6. Etana he gave them .... 
 7 sword .... 
 
 8. the seven spirits .... 
 
 9. . ... they took their counsel .... 
 
142 BABYLONIAN FABLES. 
 
 10 placed in the country . . . 
 
 11 all of them the angels .... 
 
 12 they .... 
 
 13. In those days also .... 
 
 14. and a sceptre of ukni stone .... 
 
 15. to rule the country .... 
 
 16. the seven gods over the people they raised .... 
 
 17. over the cities they raised .... 
 
 18. the city of the angels Surippak? 
 
 19. Ishtar to the neighbourhood to ... . 
 
 20. and the king flew .... 
 
 21. Inninna to the neighbourhood .... 
 
 22. and the king flew .... 
 
 23. Elu encircled the sanctuary of ... . 
 
 24. he sought also .... 
 
 25. in the wide country .... 
 
 26. the kingdom .... 
 
 27. he took and 
 
 28. the gods of the country 
 
 Reverse. 
 Many lines lost 
 
 1. from of old he caused to wait .... 
 
 2. Third tablet of '' The city they .... 
 
 3. The eagle his mouth opened and to Shamas 
 his lord he spake 
 
 The next fragment is a small portion probably of 
 the fourth tablet. 
 
 1. The eagle his mouth opened .... 
 
BABYLONIAN FABLES. 143 
 
 2 
 
 3. the people of the birds .... 
 4 
 
 5. angrily he spake .... 
 
 6. angrily I speak .... 
 
 7. in the mouth of Shamas the warrior .... 
 
 8. the people of the birds .... 
 
 9. The eagle his mouth opened and .... 
 
 10. Why comest thou .... 
 
 11. Etana his mouth opened and .... 
 
 12. speech? .... he ... . 
 
 Such are the principal fragments of this curious 
 legend. According to the fragment K 2527, the 
 serpent had committed some sin for which it was 
 condemned by the god Shamas to be eaten by the 
 eagle ; but the eagle declined the repast. 
 
 After this, some one, whose name is lost, baits a 
 trap for the eagle, and the bird going to get the 
 meat, falls into the trap and is caught. Now the 
 eagle is left, until dying for want of food it is glad 
 to eat the serpent, which it takes and tares open. 
 The other birds then take offence, and desire that 
 the eagle should be excluded from their ranks. 
 
 The other fragments concern the building of some 
 city, Etana being king, and in these relations the 
 eagle again appears, there are seven spirits or angels 
 principal actors in the matter, but the whole story is 
 obscure at present, and a connected plot cannot be 
 made out. 
 
 This fable has evidently some direct connection 
 
144 BABYLONIAN FABLES. 
 
 with the mythical history of Babylonia, for Etana is 
 mentioned as an ancient Babylonian monarch in the 
 Izdubar legends. His memory was cherished as 
 belonging to one of the terrible monarchs who were 
 inhabiting Hades, probably on account of their deeds. 
 
 II. Story of the Fox. 
 
 The next fable, that of the fox, is perhaps part of 
 the same story, the fragments are so disconnected 
 that they must be given without any attempt at ar- 
 rangement. 
 
 K3641. 
 
 Column I. 
 
 1. To ... . 
 
 2. the people .... 
 
 3. father .... 
 
 4. mother called .... 
 
 5. he had asked and .... 
 
 6. he had raised life .... 
 
 7. thou in that day also .... 
 
 8. thou knowest enticing ? and cunning, thou .... 
 
 9. of ... . chains, his will he ... . 
 
 10. about the rising of the jackal also he sent me 
 let not .... 
 
 11. in a firm command he set my feet, 
 
 12. again by his will is the destruction of life. 
 
 13. Shamas in thy sentence, the answer ? let him 
 not escape, 
 
BABYLONIAN FABLES. 145 
 
 14. by wisdom and cunning let them put to death 
 the fox. 
 
 15. The fox on hearing this, bowed his head in 
 the presence of Shamas and wept. 
 
 16. To the powerful presence of Shamas he went 
 in his tears : 
 
 17. With this sentence Shamas do not destroy 
 me, 
 
 (Columns II. and III. lost.) 
 
 Column IV. 
 
 1. Go to my forest, do not turn back afterwards 
 
 2 shaU not come out, and the sun shall 
 
 not be seen, 
 
 3. thou, any one shall not cut thee off ... . 
 
 4. by the anger of my heart and fierceness of my 
 face thou shalt fear before me, 
 
 5. may they keep thee and I will not .... 
 
 6. may they take hold of thee and not .... 
 
 7. may they bind thee and not .... 
 
 8. may they fell thy limbs .... 
 
 9. Then wept the jackal .... 
 
 10. he bowed his head .... 
 
 11. thou hast fixed .... 
 
 12. taking the .... 
 Four other mutilated lines. 
 
 The next fragment has lost the commencements 
 and ends of all the lines. 
 
 1 carried in his mouth .... 
 
 2 before his ... . 
 
 L 
 
146 BABYLONIAN FABLES. 
 
 3 thou knowest wisdom and all ... . 
 
 4 in .... of the jackal it was .... 
 
 5 in the field the fox .... 
 
 6 was decided under the ruler the .... 
 
 7. . . . . all laying down under him and of ... . 
 8 he ... . also .... he fled .... 
 
 9 angry command, and not any one .... 
 
 10 may est thou become old .... and 
 
 take . • . . 
 
 11. .... in those days also the fox carried .... 
 
 12 the people he spoke. Why .... 
 
 13 the dog is removed and .... 
 
 The folloAving fragment is in similar condition. 
 
 1 The limbs not .... 
 
 2 I did not weave and unclothed I am 
 
 not .... 
 
 3 stranger I know .... 
 
 4 I caught and I surrounded .... 
 
 5. . . . . from of old also the dog was my 
 brother .... 
 
 6 he begot me, a good place .... 
 
 7 of the city of Nisin I of Bel ... . 
 
 8. . . . . limbs and the bodies did not stand . . . 
 9 life I did not end .... 
 
 10 brought up .... me ... . 
 
 The fourth fragment contains only five legible 
 lines. 
 
 1 was placed also right and left .... 
 
 2 their ruler sought 
 
 3 let it not be ... . 
 
BABYLONIAN FABLES, 147 
 
 4 he feared and did not throw down his 
 
 spoil . . . 
 
 5 fox in the forest .... 
 
 The last fragment is a small scrap, at the end of 
 which the fox petitions Shamas to spare him. 
 
 The incidental allusions in these fragments show 
 that the fox or jackal was even then considered cun- 
 ning, and the animal in the story was evidently a 
 watery specimen, as he brings tears to his assistance 
 whenever anything is to be gained by it. He had 
 offended Shamas by some means and the god sen- 
 tenced him to death, a sentence which he escaped 
 through powerful pleading on his own behalf. 
 
 III. Fable of the Horse and Ox. 
 
 The next fable, that of the horse and the ox, is a 
 single tablet with only two columns of text. The 
 date of the tablet is in the reign of Assurbanipal, 
 and there is no statement that it is copied from an 
 earlier text. There are altogether four portions of 
 the text, but only one is perfect enough to be worth 
 translating. This largest fragment, K 3456, con- 
 tains about one third of the story. 
 
 K 3456. 
 
 (Several lines lost at commencement.) 
 1 the river .... 
 
 2. of food .... rest .... 
 
 3. height .... the Tigris situated 
 
148 BABYLONIAN FABLES. 
 
 4. they ended .... was .... 
 
 5. in the flowers .... they disported in the 
 floods ? 
 
 6. the high places .... appearance 
 
 7. the vallies .... the country 
 
 8. at the appearance .... made the timid afraid 
 
 9. a boundless place .... he turned 
 
 10. in the side .... 
 
 11. of the waste .... earth were free within it 
 
 12. the tribes of beasts rejoiced in companionship 
 and friendship, 
 
 13. between the ox and the horse friendship was 
 made, 
 
 14. they rejoiced their .... over the friendship, 
 
 15. they consorted and pleased their hearts, and 
 were prosperous. 
 
 16. The ox opened his mouth, and spake and said 
 to the horse glorious in war : 
 
 17. I am pondering now upon the good fortune at 
 my hand. 
 
 18. From the beginning of the year to the end of 
 the year I ponder at my appearance. 
 
 19. He destroyed abundance of food, he dried up 
 rivers of waters, 
 
 20. in the flowers he rolled, a carpet he made, 
 
 21. the vallies and springs he made for his country, 
 
 22. the high places he despised, he raged in the 
 floods. 
 
BABYLONIAN FABLES. 149 
 
 23. the sight of his horns make the timid afraid, 
 
 24. A boundless place is portioned for his ... . 
 
 25. the man .... learned ceased .... 
 
 26. he broke the ropes and waited .... 
 
 27. and the horse will not approach a child, and he 
 drives him .... 
 
 28. they catch thee thyself 
 
 29. he ascends also .... 
 
 Here the ox gives a good picture of his state and 
 enjoyment, and looks with contempt on the horse 
 because he is tamed. 
 
 After this comes a speech from the horse to the 
 bull, the rest of the tablet being occupied by speeches 
 and answers between the two animals. Most of these 
 speeches are lost or only present in small fragments, 
 and the story recommences on the reverse with the 
 end of a speech from the horse. 
 
 1. fate .... 
 
 2. strong brass ? . . . . 
 
 3. like with a cloak I am clothed and .... 
 
 4. over me any one not suited .... 
 
 5. king, high priest, lord and prince do not 
 seek .... 
 
 6. The ox opened his mouth and spake and said 
 to the horse glorious .... 
 
 7. I say I am noble and thou gatherest .... 
 
 8. in thy fighting why .... 
 
150 BABYLONIAN FABLES. 
 
 9. the lord of the chariot destroys me and deso- 
 lation .... 
 
 10. in my body I am firm .... 
 
 11. in my inside I am firm .... 
 
 12. the warrior draws out of his quiver .... 
 
 13. strength carries a curse .... 
 
 14. the weapon of my masters over .... 
 
 15. he causes to see servitude like .... 
 16 in thee is not .... 
 
 17. he causes to go on the path over .... 
 
 18. The horse opened his mouth and spake and 
 said to the ox ... . 
 
 19. In my hearing .... 
 
 20. the weapon .... 
 
 21. the swords .... 
 22 
 
 23. strength? of the heart which does not .... 
 
 24. in crossing that river .... 
 
 25. in the paths of thy country .... 
 
 26. I reveal? ox the story .... 
 
 27. in thy appearance, it is not .... 
 
 28. thy splendour is subdued? .... 
 
 29. like .... the horse .... 
 
 30. The ox opened his mouth and spake and said 
 to the horse .... 
 
 31. Of the stories which thou tellest .... 
 
BABYLONIAN FABLES. 151 
 
 32. open first (that of) ''When the noble Ish- 
 tar .... 
 
 (Colophon) 
 Palace of Assurbanipal, king of nations, king . . . 
 
 It appears from these fragments that the story de- 
 scribed a time when the animals associated together, 
 and the ox and horse fell into a friendly conversation. 
 The ox, commencing the discussion, praised himself; 
 the answer of the horse is lost, but where the story 
 recommences it appears that the ox objects to the 
 horse drawing the chariot from which he (the ox) is 
 hunted, and the horse ultimately offers to tell the ox 
 a story, the ox choosing the story called " When the 
 noble Ishtar ", probably some story of the same cha- 
 racter as Ishtar's descent into Hades. 
 
 It is uncertain if any other tablet followed this ; it 
 is, however, probable that there was one containing 
 the story told by the horse. Although there is no 
 indication to show the date of this fable, I should 
 think, by the style and matter, it belonged to about 
 the same date as the other writings given in this 
 volume. The loss of the tablet containing the story 
 of Ishtar, told by the horse to the ox, is unfortunate. 
 It is evident that Ishtar was a very celebrated god- 
 dess, and her adventures formed the subject of mainy 
 narratives. Some of the words and forms in these 
 fables are exactly the same as those used in the Izdu- 
 bar and Creation legends, and in all these stories the 
 
152 
 
 BABYLONIAN FABLES. 
 
 deity Shamas figures more prominently than is usual 
 in the mythology. The last fable is a mere fragment 
 similar to the others, containing a story in which 
 the calf speaks. There is not enough of this to make 
 it worth translation. 
 
Chapter X. 
 
 FRAGMEN^TS OF MISOELLAJSTEOUS TEXTS. 
 
 Atarpi.— Sin of the world.— Mother and daughter quarrel.— 
 Zamn.— Punishment of world.— Hea.— Calls his sons.— Orders 
 drought.— Famine.— Building.— IS'usku. — Riddle of wise man. 
 —Nature and universal presence of air.— Gods. — Sinuri.— 
 Divining by fracture of reed.— Incantation.— Dream.— Tower of 
 Babel.— Obscurity of legend.— Not noticed by Berosus.— Frag- 
 mentary tablet.— Destruction of Tower.— Dispersion. — Locality 
 Babylon.— Birs Nimrud.—Babil.— Assyrian representations. 
 
 HAVE included in this chapter a num- 
 ber of stories of a similar character to 
 those of Genesis, but which are not 
 directly connected, and a fragment re- 
 lating to the tower of Babel. The first and principal 
 text is the story of Atarpi, or Atarpi-nisi. This 
 story is on a tablet in six columns, and there is only 
 one copy. It is very mutilated, very little being 
 preserved except Column III., and there are nume- 
 rous repetitions throughout the text. The inscrip- 
 tion has originally been a long one, probably extend- 
 ing to about 400 lines of writing, the text differs 
 
154 FBAGMENTS OF 
 
 from the generality of these inscriptions, being very 
 obscure and difficult. In consequence of this and 
 other reasons, I only give an outline of most of the 
 story. 
 
 We are first told of a quarrel between a mother 
 and her daughter, and that the mother shuts the door 
 of the house, and turns her daughter adrift. The 
 doings of a man named Zamu have some connection 
 with the affair; and at the close we are told of 
 Atarpi, sometimes called Atarpi-nisi, or Atarpi the 
 "man'' who had his couch beside a river, and was 
 pious to the gods, but took no notice of these things. 
 Where the story next opens, the god Elu or Bel calls 
 together an assembly of the gods his sons, and relates 
 to them that he is angry at the sin of the world, 
 stating also that he will bring down upon them 
 disease, poison, and distress. This is followed by 
 the statement that these things came to pass, and 
 Atarpi then invoked the god Hea to remove these 
 evils. Hea answers, and announces his resolve to 
 destroy the people. After this the story reads : 
 
 1. Hea called his assembly he said to the gods his 
 sons 
 
 2 I made them 
 
 3. . . . shall not stretch until before he turns. 
 
 4. Their wickedness I am angry at, 
 
 5. their punishment shall not be small, 
 
 6. I will look to judge the people, 
 
 7. in their stomach let food be exhausted, 
 
 8. above let Vul drink up his rain, 
 
MISCELLANEOUS TEXTS. 155 
 
 9. let the lower regions be shut up, and the floods 
 not be carried in the streams, 
 
 10. let the ground be hardened which was over- 
 flown, 
 
 11. let the growth of corn cease, may blackness 
 overspread the fields, 
 
 12. let the plowed fields bring forth thorns, 
 
 13. may the cultivation be broken up, food not arise 
 and it not produce, 
 
 14. may distress be spread over the people, 
 
 15. may favour be broken off", and good not be 
 given. 
 
 16. He looked also to judge the people, 
 
 17. in their stomach food he exhausted, 
 
 18. Above Vul drank up his rains, 
 
 19. the lower regions were shut up, and floods not 
 carried in the streams, 
 
 20. The ground was hardened which had been 
 overflown, 
 
 21. the growth of corn ceased, blackness spread 
 over the fields, 
 
 22. the plowed fields brought forth thorns, the 
 cultivation was broken up, 
 
 23. food did not rise, and it did not produce, 
 
 24. distress was spread over the people, 
 
 25. favour was broken ofi*, good was not given. 
 
 This will serve to show the style of the tablet. 
 The instrument of punishment was apparently a 
 
156 FRAGMENTS OF 
 
 famine from want of rain, but there are some obscure 
 words even in this passage. 
 
 Here the story is again lost, and where it recom- 
 mences some one is making a speech, directing 
 another person to cut something into portions, and 
 place seven on each side, then to build brickwork 
 round them. After this comes a single fragment, 
 the connection of which with the former part is 
 obscure. 
 
 1. I curse the goddess .... 
 
 2. to her face also .... 
 
 3. Anu opened his mouth and spake and said to 
 Nusku 
 
 4. Nusku open thy gate thy weapons take 
 
 5. in the assembly of the great gods the will? .... 
 
 6. their speech? .... 
 
 7. Anu has sent me ... . 
 
 8. your king has sent? .... 
 
 At present no satisfactory story can be made out 
 of the detached fragments of this tablet, but it 
 evidently belongs to the mythical portion of Baby- 
 lonian history. 
 
 The next text is a single fragment, K 2407, be- 
 longing to a curious story of a wise man who puts a 
 riddle to the gods. 
 
 K 2407. 
 (Many lines lost.) 
 
 1. which in the house is ... . 
 
 2. which in the secret place is ... . 
 
MISCELLANEOUS TEXTS. 157 
 
 3. which is in the foundation of the house .... 
 
 4. which on the floor? of the house stands, 
 which .... 
 
 5. which in the vicinity .... 
 
 6. which by the sides of the house goes down .... 
 
 7. which in the ditch of the house open, lays 
 down .... 
 
 8. which roars like a bull, which brays like an ass, 
 
 9. which flutters like a sail, which bleats like a 
 sheep, 
 
 10. which barks like a dog, 
 
 11. which growls Hke a bear, 
 
 12. which into the breast of a man enters, which 
 into the breast of a woman enters. 
 
 13. Sar-nerra heard the word which the wise son 
 of man 
 
 14. asked, and all the gods he sent to : 
 
 15. Friends are ye I am unable ? .... to you 
 After this there is a mutilated passage containing 
 
 the names, titles, and actions of the gods who con- 
 sider the riddle. It is evident that it is air or wind 
 which the wise man means in his riddle, for this is 
 everywhere, and in its sounds imitates the cries of 
 animals. 
 
 Next we have another single fragment about a 
 person named Sinuri, who uses a divining rod to 
 ascertain the meaning of a dream. 
 
 1. Sinuri with the cut reed pondered .... 
 
 2. with his right hand he broke it, and Sinuri spake 
 and thus said : 
 
158 
 
 FRAGMENTS OF 
 
 3. Now the plant of Nusku, shrub ? of Shamas at 
 thou, 
 
 4. Judge, thou judgest (or divinest), divine con- 
 cerning this dream, 
 
 5. which in the evening, at midnight, or in the 
 morning, 
 
 6. has come, which thou knowest, but I do not know. 
 
 7. If it be good may its good not be lost to me, 
 
 8. if it be evil may its evil not happen to me. 
 There are some more obscure and broken lines, but 
 
 no indication as to the story to which it belongs. 
 
 One of the most obscure incidents in the Book of 
 Genesis is undoubtedly the building of the Tower of 
 
 
 ^^^^^^M 
 
 Tfilnt^SI 
 
 ^HK 
 
 '^^^S^BsiSi 
 
 i^^^^^H 
 
 
 
 i^^^fllH 
 
 
 ^^U^^y " ^L^--»-^^^^^3a z^^^^^^^ 
 
 Men engaged in Building: from Babylonian Cylinder. 
 
 Babel. So far as we can judge from the fragments 
 of his copyists, there was no reference to it in the 
 work of Berosus, and early writers had to quote from 
 writers of more than doubtful authority in order to 
 confirm it. 
 
 There is also no representation on any of the 
 Babylonian gems which can with any certainty be 
 described as belonging to this story. I have, hoAV- 
 
MISCELLANEOUS TEXTS, 
 
 159 
 
 ever, picked out three from a series of these carvings 
 which I think may be distorted representations of 
 the event. In these and some others of the same 
 sort, figures have their hands on tall piles, as if erect- 
 ing them; and there is a god always represented 
 
 Men engaged in Building; from Babylonian Cylinder. 
 
 near, in much the same attitude. There is no proper 
 proportion between the supposed structure and the 
 men, and I would not urge more than a possible con- 
 nection with the myth. The utter absence of any 
 allusion to the tower, either in Berosus or the inscrip- 
 tions, led me to doubt at one time if the story ever 
 formed part of the Babylonian history. 
 
160 FBAGMENTS OF 
 
 Early this year I was astonished to find, on having 
 one of the Assyrian fragments cleaned, that it con- 
 tained a mutilated account of part of the story of the 
 tower. I have since searched through the whole col- 
 lection, but have been unable to find any more of 
 this tablet, except two minute fragments which add 
 nothing to the text. 
 
 It is evident from the wording of the fragment that 
 it was preceded by at least one tablet, describing the 
 sin of the people in building the tower. The frag- 
 ment preserved belongs to a tablet containing from 
 four to six columns of writing, of which fragments of 
 four remain. The principal part is the beginning of 
 Column I. 
 
 Column I. 
 
 1 them? the father .... 
 
 2 of him, his heart was evil, 
 
 3 against the father of all the gods was 
 
 wicked, 
 
 4 of him, his heart was evil, 
 
 5 Babylon brought to subjection, 
 
 6. [small] and great he confounded their speech. 
 7 Babylon brought to subjection, 
 
 8. [small] and great he confounded their speech. 
 
 9. their strong place (tower) all the day^they 
 founded ; 
 
 10. to their strong place in the night 
 
 11. entirely he made an end. 
 
 12. In his anger also word thus he poured out: 
 
MISCELLANEOUS TEXTS. 161 
 
 13. [to] scatter abroad he set his face 
 
 14. he gave this? command, their counsel was 
 confused 
 
 15 the course he broke 
 
 16 fixed the sanctuary 
 
 There is a small fragment of Column II., but the 
 connection with Column I. is not apparent. 
 
 Column II. 
 
 1. Sar-tul-elli .... 
 
 2. in front carried Anu .... 
 
 3. to Bel-sara his father .... 
 
 4. like his heart also .... 
 
 5. which carried wisdom .... 
 
 6. In those days also .... 
 
 7. he carried him .... 
 
 8. Nin-kina .... 
 
 9. My son I rise and .... 
 
 10. his number(?) .... 
 
 11. entirely .... 
 
 There is a third portion on the same tablet be- 
 longing to a column on the other side, either the 
 third or the fifth. 
 
 Reverse Column III. or V. 
 
 1. In ... . 
 
 2. he blew and .... 
 
 3. for a long time in the cities .... 
 
 4. Nunanner went .... 
 
 5. He said, like heaven and earth .... 
 
 M 
 
162 FRAGMENTS OF 
 
 6. that path they went .... 
 
 7. fiercely they approached to the presence 
 
 8. he saw them and the earth .... 
 
 9. of stopping not .... 
 
 10. of the gods .... 
 
 11. the gods looked .... 
 
 12. violence(?) .... 
 
 13. Bitterly they wept at Babi .... 
 
 14. very much they grieved .... 
 
 15. at their misfortune and .... 
 
 View of the Birs Nimrud, the sdpposed site of the Tower of Babel. 
 
 These fragments are so remarkable that it is most 
 unfortunate we have not the remainder of the tablet. 
 
 In the first part we have the anger of the gods 
 at the sin of the world, the place mentioned being 
 Babylon. The building or work is called tazimat or 
 tazimtu, a word meaning strong, and there is a 
 curious relation, lines 9 to 11, that what they built 
 in the day the god destroyed in the night. 
 
Eagle-headed Man. From Nimroud Sculpiure. 
 
MISCELLANEOUS TEXTS. 1G3 
 
 The remainder of the fragment and the two frag- 
 ments of the other columns agree with the story as far 
 as their mutilated condition allows. The fractured 
 end of the 13th line of the third fragment has the 
 beginning of a name Babi, which may be completed 
 Babil or Babel, but I have not ventured on the re- 
 storation. In the case of the 6th and 8th lines 
 of the first fragment I have translated the word 
 "speech" with a prejudice; I have never seen the 
 Assyrian word with this meaning. 
 
 I 
 
 View op the Babil Mound at Babylon, the site of the 
 Temple of Bel. 
 
 The whole account is at present so fragmentary 
 that I think it better to make no detailed compa- 
 risons until more of the text is obtained. The 
 various notices which have come down to us seem 
 to me to point to the great pile of Birs Nimrud, 
 near Babylon, as the site of the tower, this opinion 
 is held by Sir Henry Kawlinson and most other 
 authorities of weight. This ruin has been examined 
 
164 FRAGMENTS OF 
 
 by Sir Henry Rawlinson; details of his operations 
 here are given in "Jour. Asiatic Soc," vol. xviii., 
 and Rawlinson's " Ancient Monarchies," p. 544. Sir 
 Henry discovered by excavation that the tower con- 
 sisted of seven stages of brickwork on an earthen 
 
 TowEE IN Stages, from an Assyrian Bas-relief. 
 
 platform, each stage being of a different colour. 
 The temple was devoted to the seven planets; the 
 height of the earthen platform was not ascertained, 
 the first stage, which was an exact square, was 
 272 feet each way, and 26 feet high, the bricks 
 blackened with bitumen; this stage is supposed to 
 
MI8GELLANE0U8 TEXTS. 165 
 
 have been devoted to the planet Saturn. The second 
 stage was a square of 230 feet, 26 feet high, faced 
 with orange-coloured bricks ; supposed to be devoted 
 to Jupiter. The third stage, 188 feet square, and 26 
 feet high, faced with red bricks, was probably dedi- 
 cated to Mars. The fourth stage, 146 feet square, and 
 15 feet high, was probably devoted to the Sun, and is 
 supposed by Sir H. Rawlinson to have been originally 
 plated with gold. The fifth stage is supposed to have 
 been 104, the sixth 62, and the seventh 20 feet square, 
 but the top was too ruinous to decide these measure- 
 ments. These stages were probably devoted to Yenus, 
 Mercury, and the Moon. Each stage of the building 
 was not set in the centre of the stage on which it 
 rested, but was placed 30 feet from the front, and 
 12 feet from the back. The ruin at present rises 
 154 feet above the level of the plain, and is the 
 most imposing pile in the whole country. The 
 only other ruin which has any claim to represent 
 the tower is the Babil mound within the enclosure 
 of Babylon, which is the site of the Temple of Bel. 
 I have given views of both ruins as the possible 
 alternative sites. 
 
 In the Babylonian and Assyrian sculptures there 
 are occasionally representations of towers similar in 
 style to the supposed Tower of Babel; one of these 
 is given on the stone of Merodach Baladan I., oppo- 
 site p. 236 of " Assyrian Discoveries;" another occurs 
 on the sculptures at Nineveh, representing the city 
 of Babylon; this tower is probably the Borsippa pile, 
 
He MISCELLANEOUS TEXTS, 
 
 which is supposed to represent the Tower of Babel. 
 Birs Nimrud now consists of seven stages, but the 
 top stages were only built by Nebuchadnezzar ; before 
 his time it probably presented the appearance shown 
 in the Assyrian sculpture, and in the similar Baby- 
 lonian representation figured opposite page 236 of 
 "Assyrian Discoveries." 
 
Chapter XI. 
 
 THE IZDUBAR LEGENDS. 
 
 Account of Deluge. — Nimrod. — Izdnbar. — Age of Legends.— 
 Babylonian cylinders. — N"otices of Izdubar. — Snrippak. — Ark 
 City. — Twelve tablets. — Extent of Legends. — Description. — In- 
 troduction. — Meeting of Heabani and Izdubar. — Destruction of 
 tyrant Humbaba. — Adventures of Ishtar. — Illness and wander- 
 ings of Izdubar. — Description of Deluge and conclusion. — First 
 Tablet. — Kingdom of Nimrod. — Traditions. — Identifications. — 
 Translation. — Elamite Conquest. — Dates. 
 
 HESE legends, which I discovered in 
 1872, are principally of interest from 
 their containing the Chaldean account 
 of the Deluge. I have published the 
 most perfect portions in various forms since, the most 
 complete account being in my "Assyrian Discoveries." 
 These legends have also been commented upon by 
 M. Lenormant in his " Les Premieres Civilizations," 
 and by Mr. Fox Talbot in the " Transactions of the 
 Society of Biblical Archaeology." 
 
 The Izdubar legends give, I believe, the history of 
 the Biblical hero Nimrod. They record the adven- 
 tures of a famous sovereign of Babylonia whom I 
 provisionally call Izdubar, but whose name cannot at 
 
168 THE IZDUBAB LEGENDS. 
 
 present be phonetically rendered. He appears to me 
 to be the monarch who bears the closest resemblance 
 in his fame and actions to the Nimrod of the Bible. 
 
 Since the first discovery of his history, very 
 little light has been thrown on the age and exploits 
 of Izdubar. Among all the references and allusions 
 there is nothing exact or satisfactory to fix his place 
 in the scheme of Babylonian history. The age 
 of the legends of Izdubar in their present form is 
 unknown, but may fairly be placed about B.C. 2000. 
 As these stories were traditions in the country be- 
 fore they were committed to writing, their antiquity 
 as traditions is probably much greater than that. 
 
 The earhest evidence we have of these traditions is 
 in the carvings on early Babylonian cylindrical seals. 
 Among the earliest known devices on these seals we 
 have scenes from the legends of Izdubar, and from 
 the story of the Creation. These seals belong to the 
 age of the kings of Akkad and of Ur, and some of 
 them may be older than B.C. 2000. The principal 
 incidents represented on these seals are the struggles 
 of Izdubar and his companion Heabani with the lion 
 and the bull, the journey of Izdubar in search of 
 Hasisadra, Noah or Hasisadra in his ark, and the 
 war between Tiamat the sea-dragon and the god 
 Merodach. There is a fragment of one document in 
 the British Museum which claims to be copied from 
 an omen tablet belonging to the time of Izdubar 
 himself, but it is probably not earlier than B.C. 1600, 
 when many similar tablets were written. 
 
THE IZDUBAB LEGENDS. 169 
 
 There is an incidental notice of Izdubar and his 
 ship, in allusion to the story of his wanderings, in 
 the tablet printed in "Cuneiform Inscriptions," vol. ii. 
 p. 46. This tablet, which contains lists of wooden 
 objects, was written in the time of Assurbanipal, but 
 is copied from an original, which must have been 
 written at least eighteen hundred years before the 
 Christian era. The geographical notices on this tablet 
 suit the period between B.C. 2000 and 1800, long be- 
 fore the rise of Babylon. In this tablet Surippak 
 is called the ship or ark city, this name forming 
 another reference to the Flood legends. Izdubar is 
 also mentioned in a series of tablets relating to 
 witchcraft, and on a tablet containing prayers to him 
 as a god ; this last showing that he was deified, an 
 honour also given to several other Babylonian kings. 
 
 The legends of Izdubar are inscribed on twelve 
 tablets, of which there are remains of at least four 
 editions. All the tablets are in fragments, and none 
 of them are complete ; but it is a fortunate circum- 
 stance that the most perfect tablet is the eleventh, 
 which describes the Deluge, this being the most 
 important of the series. In chapter i. I have 
 described the successive steps in the discovery of 
 these legends, and may now pass on to the descrip- 
 tion and translation of the various fragments. All 
 the fragments of our present copies belong, as I 
 have before stated, to the reign of Assurbanipal, 
 king of Assyria, in the seventh century B.C. From 
 the mutilated condition of many of them it is im- 
 
170 TEE IZDUBAB LEGENDS. 
 
 possible at present to gain an accurate idea of tke 
 whole scope of the legends, and many parts which 
 are lost have to be supplied by conjecture, the 
 order even of some of the tablets cannot be deter- 
 mined, and it is uncertain if we have fragments of 
 the whole twelve tablets; in my present account, 
 however, I have conjecturally divided the fragments 
 into groups corresponding roughly with the subjects 
 of the tablets. Each tablet when complete contained 
 six columns of writing, and each column had generally 
 from forty to fifty lines of writing, there being 
 in all about 3,000 lines of cuneiform text. The 
 divisions I have adopted will be seen by the following 
 summary, which exhibits my present knowledge of 
 the fragments. 
 
 Part L — Introduction. 
 
 Tablet I. — Number of lines uncertain, probably 
 about 240. First column initial line preserved, 
 second column lost, third column twenty-six lines 
 preserved, fourth column doubtful fragment inserted, 
 fifth and sixth columns lost. 
 
 Probable subjects: conquest of Babylonia by the 
 Elamites, birth and parentage of Izdubar. 
 
 Part IT. — Meeting of Heabani and Izdubar. 
 
 Tablet II. — Number of lines uncertain, probably 
 about 240. First and second columns lost, third and 
 fourth columns about half preserved, fifth and sixth 
 columns lost. - 
 
THE IZDUBAB LEGENDS, 171 
 
 Tablet III.— Number of lines about 270. First 
 column fourteen lines preserved, second, tbird, fourtb 
 and fifth columns nearly perfect, sixth column a 
 fragment. 
 
 Probable subjects: dream of Izdubar, Heabani 
 invited comes to Erech, and explains the dream. 
 
 Part III, — Destruction of the tyrant Humbaba, 
 
 Tablet IV. — Number of lines probably about 260. 
 About one-third of first, second, and third columns, 
 doubtful fragments of fourth, fifth, and sixth 
 columns. 
 
 Tablet Y.— Number of lines about 260. Most of 
 first column, and part of second column preserved, 
 third, fourth, and fifth columns lost, fragment of 
 sixth column. 
 
 Probable subjects: contests with wild animals, 
 Izdubar and Heabani slay the tyrant Humbaba. 
 
 Part IV, — Adventures of Ishtar, 
 Tablet YI.— Number of lines about 210. Most of 
 first column preserved, second column nearly perfect, 
 third and fourth columns partly preserved, fifth and 
 sixth columns nearly perfect. 
 
 Tablet YII.— Number of lines probably about 240. 
 First line of first column preserved, second column 
 lost, third and fourth column partly preserved, fifth 
 and sixth columns conjecturally restored from tablet 
 of descent of Ishtar into Hades. 
 
172 TEE IZDUBAB LEGENDS. 
 
 Probable subjects: Isbtar loves Izdubar, her 
 amours, her ascent to heaven, destruction of her 
 bull, her descent to hell. 
 
 Part V. — Illness and wanderings of Izdubar, 
 
 Tablet YIIl. — Number of lines probably about 
 270. Conjectured fragments of first, second, and 
 third columns, fourth and fifth columns lost, con- 
 jectured fragments of sixth column. 
 
 Tablet IX. — Number of lines about 190. Portions 
 of all six columns preserved. 
 
 Tablet X. — Number of lines about 270. Portions 
 of all six columns preserved. 
 
 Probable subjects : discourse to trees, dreams, ill- 
 ness of Izdubar, death of Heabani, wanderings of 
 Izdubar in search of the hero of the Deluge. 
 
 Part VL — Description of Deluge^ and conclusion. 
 
 Tablet XI. — Number of lines 294. All six columns 
 nearly perfect. 
 
 Tablet XII. — Number of lines about 200. Portions 
 of first four columns preserved, two lines of fifth 
 column, sixth column perfect. 
 
 Probable subjects : description of Deluge, cure of 
 Izdubar, his lamentation over Heabani. 
 
 In this chapter I give under the head of the first 
 tablet an account of my latest conclusions on the 
 subject of the personality of Nimrod, and his identity 
 with the Izdubar of these legends. 
 
TBE IZDUBAB LEGENDS, 173 
 
 Tablet I. 
 
 The opening words of the first tablet are pre- 
 served, they happen as usual to form the title of the 
 series, but the expressions in the title are obscure, 
 from want of any context to explain them. There 
 are two principal or key words, naqbi and kugar ; the 
 meaning of hugar is quite unknown, and naqbi is 
 ambiguous, having several meanings, one being 
 " channel" or " water-course," which I have before 
 conceived to be its meaning here ; but it has another 
 meaning, which I now think better fits the character 
 of the legends, this meaning is "curse" or "mis- 
 fortune." Taking this meaning, the opening line 
 will read as the title of the legends, " Of the mis- 
 fortune seen to happen to Izdubar." This makes 
 the legends the story of a curse or misfortune which 
 befell the great Babylonian king Izdubar; and, now 
 that the fragments are put together and arranged in 
 order, it appears that this is a correct description of 
 the contents of these curious tablets. 
 
 After the heading and opening line there is a 
 considerable blank in the story, two columns of 
 writing being entirely lost. It is probable that this 
 part contained the account of the parentage and 
 previous history of Izdubar, forming the introduc- 
 tion to the story. In the subsequent portions of the 
 history there is very little information to supply the 
 loss of this part of the inscription; but it appears 
 that the mother of Izdubar was named Dannat, 
 
174 THE IZDUBAB LEGENDS, 
 
 which is only a title meaning "lady" or "wife of 
 the chief." His father is not named in any of our 
 present fragments, but he is referred to in the third 
 tablet. He is most probably represented to be a 
 god, and the most likely deity is Samas, who is 
 supposed to interfere very much in his behalf. It 
 was a common idea of antiquity, that men who 
 distinguished themselves very much, although born 
 of earthly mothers, had divine fathers. Izdubar, 
 whose parentage, like that of so many heroes 
 of antiquity, is thus doubtful, appears as a mighty 
 leader, a man strong in war and hunting, a 
 giant who gained dominion in Babylonia. The 
 whole of the Euphrates valley was at this time 
 divided into petty kingdoms, and Izdubar by his 
 prowess established a dominion over many of these, 
 making thus the first empire in Asia. 
 
 The centre of the empire of Izdubar appears to 
 have laid in the region of Shinar, at Babylon, 
 Akkad, Erech, and Nipur, and agrees with the 
 site of the kingdom of Nimrod, according to Genesis 
 X. 8, 9, 10, where we read: "And Gush begat 
 Nimrod : he began to be a mighty one in the earth. 
 He was a mighty hunter before the Lord : wherefore 
 it is said, even as Nimrod the mighty hunter before 
 the Lord. And the beginning of his kingdom was 
 Babel, and Erech, and Accad, and Calneh, in the 
 land of Shinar." All these cities were ultimately 
 within the dominion of Izdubar, whose character as 
 hunter, leader, and king corresponds with that of 
 
IZDUBAR STRANGLING A LlON. FrOM KhORSABAD SCULPTURE. 
 
TRE IZDUBAB LEGENDS, 175 
 
 Nimrod, and the name of Shamas, or Samas tlie sun- 
 god, who is most probably represented as his father, 
 may read Kusu, the same name as that of the father 
 of Mmrod. 
 
 The next passage in Genesis after the one de- 
 scribing Nimrod's dominion also in my opinion refers 
 to Nimrod, and relates the extension of his kingdom 
 into Assyria. Our version makes Assur the moving 
 party here, but I prefer to read with the margin, " Out 
 of that land he went forth to Assyria," instead of 
 " Out of that land went forth Assur." These verses 
 will then read (Genesis, x. 11, 12) : " Out of that land 
 he went forth to Assyria, and builded Nineveh, and 
 Rehobothair, and Calah, and Resen, between Nineveh 
 and Calah : the same is a great city." 
 
 As my indentification of Izdubar with Nimrod has 
 met with some objection, I think it will be useful to 
 notice the various accounts of this hero, and the 
 different hypotheses propounded with respect to his 
 identification. 
 
 The two passages already quoted from Genesis 
 afford the only reliable information with respect to 
 Nimrod outside the cuneiform inscriptions. Accord- 
 ing to Genesis Nimrod was a *' son of Gush," that is a 
 Cushite, or Ethiopian, and he distinguished himself 
 as a mighty hunter, his prowess being so great that 
 his name passed into a proverb. He afterwards 
 became king, commencing his reign in Shinar or 
 Babylonia, and still later extended his empire into 
 Assyria, where he laid the foundations of that state 
 
176 TRE IZDVBAB LE QEIsBS. 
 
 by the foundation of the four leading cities, Nineveh, 
 Calah, Rehobothair, and Resen. The fame of Nim- 
 rod is again alluded to in the Bible, where Assyria 
 is called the land of Nimrod. 
 
 After the date of the later books of the Old Testa- 
 ment we know nothing of Nimrod for some time ; it 
 is probable that he was fully mentioned by Berosus 
 in his history, but his account of the giant hunter has 
 been lost. The reason of this appears to be, that a 
 false idea had grown up among early Christian 
 writers that the Biblical Nimrod was the first king 
 of Babylonia after the Flood, and looking at the list of 
 Berosus they found that after the Flood according to 
 him Evechous first reigned in Babylonia, and they at 
 once assumed that the Evechous of Berosus was the 
 Nimrod of the Bible, and as Evechous has given to 
 him the extravagant reign of four ners or 2,400 years, 
 and his son and successor, Chomasbelus, four ners 
 and five sosses, or 2,700 years, this identification gives 
 little hope of finding an historical Nimrod. 
 
 It is most probable that this false identification of 
 Nimrod with Evechous, made by the early chronolo- 
 gists, has caused them to overlook his name and true 
 epoch in the list of Berosus, and has thus lost to us 
 his position in the series of Babylonian sovereigns. 
 
 Belonging to the first centuries of the Christian 
 era are the works of various Jewish and Christian 
 writers, who have made us familiar with a number 
 of later traditions of Nimrod. Josephus declares 
 that he was a prime mover in building the Tower of 
 
TEE IZDUBAB LEGENDS. 177 
 
 Babel, an enemy of God, and that he reigned at 
 Babylon during the dispersion. Later writers make 
 him contemporary with Abraham, the inventor of 
 idol worship, and a furious worshipper of fire. At 
 the city of Orfa, in Syria, he is said to have cast 
 Abraham into a burning fiery furnace because he 
 would not bow down to his idols. These traditions 
 have been taken up by the Arabs, and although his 
 history has been lost and replaced by absurd and 
 worthless stories Nimrod still remains the most pro- 
 minent name in the traditions of the country; every- 
 thing good or evil is attributed to him, and the most 
 important ruins are even now called after his name. 
 From the time of the early Christian writers down 
 to to-day, men have been busy framing systems of 
 general* chronology, and as Nimrod was always 
 known as a famous sovereign it was necessary to 
 find a definite place for him in any chronological 
 scheme. Africanus and Eusebius held that he was 
 the Evechous of Berosus, and reigned first after the 
 Flood. Moses of Khorene identified him with Bel, 
 the great god of Babylon; and he is said to have 
 extended his dominions to the foot of the Armenian 
 mountains, falling in battle there when attempting 
 to enforce his authority over Haic, king of Armenia. 
 Some other writers identified Nimrod with Ninus, 
 the mythical founder of the city of Nineveh. These 
 remained the principal identifications before modern 
 research took up the matter ; but so wide a door was 
 open to conjecture, that one writer actually identified 
 
 N 
 
178 THE IZDUBAB LEGENDS. 
 
 Nimrod with the Alorus of Berosus, the first king 
 of Babylonia before the Flood. 
 
 One of the most curious theories about Nimrod, 
 suggested in modern times, was grounded on the 
 " Book of Nabatean Agriculture." This work is a 
 comparatively modern forgery, pretending to be a 
 literary production of the early Chaldean period. 
 What grounds there may be for any of its statements 
 I do not know; but it is possible that some of the 
 book may be compiled from traditions now lost. In 
 this work, Nimrod heads a list of Babylonian kings 
 called Canaanite^ and a writer, whose name is un- 
 known to me, argued with considerable force in 
 favour of these Canaanites being the Arabs of Be- 
 rosus, who reigned about B.C. 1550 to 1300. Part 
 of Arabia was certainly Cushite, and, as Nimrod is 
 called a Cushite in Genesis, there was a great tempta- 
 tion to identify him with the leader of the Arab 
 dynasty. This idea, however, gained little favour, 
 and has not, I think, been held by any sec- 
 tion of inquirers as fixing the position of Nimrod. 
 The discovery of the cuneiform inscriptions threw a 
 new light on the subject of Babylonian history, and 
 soon after the decipherment of the inscriptions atten- 
 tion was directed to the question of the identity and 
 age of Nimrod. Sir Henry Rawlinson, the father 
 of Assyrian discovery, first seriously attempted to 
 fix the name of Nimrod in the cuneiform inscrip- 
 tions, and he endeavoured to find the name in that 
 of the second god of the great Chaldean triad. (S6e 
 
TRE IZDUBAB LEGENDS. 179 
 
 Rawlinson's ''Ancient Monarcliies," vol. i. p. 117.) 
 The names of this deity are really Enu, Elu, Kaptu, 
 and Bel, and he was evidently worshipped at the 
 dawn of Babylonian history, in fact he is represented 
 as one of the creators of the world ; beside which, 
 time has shown that the cuneiform characters on 
 which the identification was grounded do not bear 
 the phonetic values then supposed. 
 
 Sir Henry Rawlinson also suggested ("Ancient 
 Monarchies," p. 136) that the god Nergal was a deifi- 
 cation of Nimrod. Sir Henry rightly explains Ner- 
 gal as meaning " great man," and his character as 
 a warrior and hunter-god is similar to that of Nimrod, 
 but even if Nimrod was deified under the name of 
 Nergal this does not explain his position or epoch. 
 
 Canon Rawlinson, brother of Sir Henry, in the 
 first volume of his " Ancient Monarchies," p. 153, 
 and following, makes some judicious remarks on the 
 chronological position of Nimrod, and suggests that 
 he may have reigned a century or two before B.C. 
 2286; he also recognizes the historical character of 
 his reign, and supposes him to have founded the 
 Babylonian monarchy, but he does not himself iden- 
 tify him with any king known from the inscriptions. 
 At the time when this was written (1871), the con- 
 clusions of Canon Rawlinson were the most satisfac- 
 tory that had been advanced since the discovery of 
 the cuneiform inscriptions. Since this time, however, 
 some new theories have been started, with the idea 
 of identifying Nimrod ; one of these, brought forward 
 
180 THE IZDUBAB LEGENDS. 
 
 by Professor Oppert, makes the word a geographical 
 name, but such an explanation is evidently quite 
 insufficient to account for the traditions attached to 
 the name. 
 
 Another theory brought forward by the Rev. A. 
 H, Sayce and Josef Grivel, " Transactions of Society 
 of Biblical Archseology," vol. ii. part 2, p. 243, and vol. 
 iii. part 1, p. 136, identifies Nimrod with Merodach, 
 the god of Babylon; but, beside other objections, we 
 have the fact that Merodach was considered by the 
 Babylonians to have been one of the creators of the 
 world, and therefore they could not have supposed 
 him to be a deified king whose reign was after the 
 Flood. I have always felt that Nimrod, whose name 
 figures so prominently in Eastern tradition, and 
 whose reign is clearly stated in Genesis, ought to be 
 found somewhere in the cuneiform text, but I first 
 inclined to the mistaken idea that he might be Ham- 
 murabi, the first Arab king of Berosus, as this line 
 of kings appeared to be connected with the Cosseans. 
 This identification failing, I was entirely in the dark 
 until I discovered the Deluge tablet in 1872, I then 
 conjectured that the hero whose name I provisionally 
 called Izdubar was the JSTimrod of the Bible, a con- 
 jecture which I have strengthened by fresh evidence 
 from time to time. 
 
 Considering that Nimrod was the most famous of the 
 Babylonian kings in tradition, it is evident that no his- 
 tory of the country can be complete without some no- 
 tice of him. His absence from previous histories, and 
 
THE IZDUBAB LEGENDS, 
 
 the unsatisfactory theories which have been pro- 
 pounded to account for it, serve to show the diffi- 
 culties which surround his identification. 
 
 The supposition that Nimrod was an ethnic or 
 geographical name, which was slightly favoured by 
 Sir Henry Rawlinson, and has since been urged by 
 Professor Oppert, is quite untenable, for it would be 
 impossible on this theory to account for the tradi- 
 tions which spread abroad with regard to Nimrod. 
 
 The idea that Nimrod was Bel, or Elu, the second 
 god in the great Babylonian triad, was equally im- 
 possible for the same reason, and because the worship 
 of Bel was, as I have already stated, much more 
 ancient, he being considered one of the creators of 
 the universe and the father of the gods. Bel was 
 the deification of the powers of nature on earth, just 
 as Anu was a deification of the powers of nature in 
 heaven. Similar objections apply to the supposition 
 that Nimrod was Merodach, the god of Babylon, and 
 to his identification with Nergal, who was ^ the man- 
 headed lion. Of course Nimrod was deified like 
 several other celebrated kings, but in no case was 
 a deified king invested as one of the supreme gods 
 and represented as a creator ; such a process could 
 only come if a nation entirely forgot its history, and 
 lost its original mythology. 
 
 My own opinion that he was the hero I have 
 hitherto called Izdubar was first founded on the 
 discovery that he formed the centre of the national 
 historical poetry, and was the hero of Babylonian 
 
182 THE IZDUBAB LEGENDS. 
 
 cuneiform history, just as Nimrod is stated to have 
 been in the later traditions. 
 
 I subsequently found that he agreed exactly in 
 character with Nimrod ; he was a giant hunter, ac- 
 cording to the cuneiform legends, who contended 
 with and destroyed the lion, tiger, leopard, and wild 
 bull or buifalo, animals the most formidable in the 
 chase in any country. He ruled first in Babylonia 
 over the region which from other sources we know 
 to have been the centre of Nimrod's kingdom. He 
 extended his dominion to the Armenian mountains, 
 the boundary of his late conquests according to tra- 
 dition, and one principal scene of his exploits and 
 triumphs was the city of Erech, which, according to 
 Genesis, was the second capital of Nimrod. 
 
 There remains the fact that the cuneiform name 
 of this hero is undeciphered, the name Izdubar, 
 which I applied to him, being, as I have always 
 stated, a makeshift, only adhered to because some 
 scholars were reluctant to believe he was Nimrod, 
 and I thought it better to continue the use of a 
 name which did not prejudice the question of his 
 identity, and could consequently be used by all irre- 
 spective of their opinions. My own conviction is, 
 however, that when the phonetic reading of the cha- 
 racters is found it will turn out to correspond with 
 the name Nimrod. I have already evidence for ap- 
 pl3dng this reading to the characters, but it is im- 
 possible to give the proofs in a popular work like the 
 present. I believe that the translations and notes 
 
THE IZDUBAB LEGENDS. 183 
 
 given in this book will lead to the general admission 
 of the identity of the hero I call Izdubar with the 
 traditional Nimrod, and when this result is estab- 
 lished I shall myself abandon the provisional name 
 Izdubar, which cannot possibly be correct. 
 
 At the time of the opening of this story, the great 
 city of the south of Babylonia, and the capital of 
 this part of the country, was Uruk or Aruk, called, in 
 the Genesis account of Nimrod, Erech. Erech was 
 devoted to the worship of Anu, god of heaveu, and 
 his wife, the goddess Anatu, and was ruled at this 
 time by a queen named Istar or Ishtar, who was 
 supposed to be daughter of Anu and Anatu. Istar 
 had been the wife of the chief of Erech, Dumuzi 
 (the Tammuz of the Greeks), who like her was after- 
 wards deified. On the death of Dumuzi, Ishtar had 
 ruled at Erech, and according to the accounts had 
 indulged in a dissolute course of life, which was the 
 scandal of the whole country. 
 
 Here I provisionally place the first fragment of 
 the Izdubar legends, K 3200. This fragment con- 
 sists of part of the third column of a tablet, I 
 believe of the first tablet ; and it gives an account 
 of a conquest of Erech by some enemy, which hap- 
 pened during the time of Istar and Izdubar. This 
 fragment reads : — 
 
 1. his ..... he left 
 
 2. his went down to the river, 
 
 3. in the river his ships were placed. 
 
 4 were .... and wept bitterly 
 
184 THE IZDUBAB LEGENDS. 
 
 5 placed, the city of Ganganna was power- 
 less. 
 
 6 their .... she asses 
 
 7 their .... great. 
 
 8. Like animals the people feared, 
 
 9. like doves the slaves mourned. 
 
 10. The gods of Erech Suburi 
 
 11. turned to flies and fled away in droves. 
 
 12. The spirits of Erech Suburi 
 
 13. turned to Sikkim and went out in comjjanies. 
 
 14. For three years the city of Erech could not 
 resist the enemy, 
 
 15. the great gates were thrown down and trampled 
 upon, 
 
 16. the goddess Istar before her enemies could 
 not lift her head. 
 
 17. Bel his mouth opened and spake, 
 
 18. to Ishtar the queen a speech he made : 
 
 19 in the midst of Nipur my hands 
 
 have placed, 
 
 20 my country? Babylon the house of 
 
 my delight, 
 
 21. and my people? my hands have given. 
 
 22 he looked at the sanctuaries 
 
 23 in the day 
 
 24 the great gods. 
 
 Here we have a graphic account of the condition 
 of Erech, when the enemy overran the country, and 
 the first question which occurs is, who were these 
 conquerors ? My original idea was that they were 
 
THE IZDUBAB LEGENDS. 185 
 
 a tribe who held Erech for a short time, and were 
 driven out by Izdubar, whose exploit and subsequent 
 assumption of the crown of Erech were related in 
 the remainder of the first tablet (see " Assyrian Dis- 
 coveries," p. 169), but this conjecture has not been 
 confirmed by my subsequent investigations; in fact 
 it appears that Izdubar did not assume the crown 
 until long after the events recorded on this tablet. 
 It appears that Izdubar did not become king until 
 after he had slain the tyrant Humbaba, and this 
 leads directly to the conclusion that it was Hum- 
 baba, or at least the race to which he belonged, that 
 conquered and tyrannized over Erech and probably 
 over the whole of Babylonia. 
 
 The name of Humbaba, or Hubaba, as it is occa- 
 sionally written, is evidently Elamite and composed 
 of two elements, " Humba," the name of a celebrated 
 Elamite god, and ''ba," a verb, usually a contraction 
 for ban, bana, and bani, meaning "to make," the 
 whole name meaning *' Humbaba has made [me]." 
 Many other Elamite names compounded with Humba 
 are mentioned in the inscriptions: Humba-sidir, 
 an early chief; Humba-undasa, an Elamite general 
 opposed to Sennacherib; Humba-nigas, an Elamite 
 monarch opposed to Sargon ; Tul-humba, an Elamite 
 
 city, &c. 
 
 The notice of foreign dominion, and particularly 
 of Elamite supremacy at this time, may, I think, 
 form a clue from which to ascertain the approximate 
 age of Izdubar; but I would first guard against the 
 
186 THE IZDUBAB LEGENDS, 
 
 impression that tlie Elamites of this age were the 
 same race as the Elamites known in later times. It 
 is probable that new waves of conquest and coloniza- 
 tion passed over all these regions between the time 
 of Izdubar and the Assyrian period, although the same 
 deities continued to be adored in the countries. 
 
 Looking at the fragments of Berosus and the no- 
 tices of Greek and Roman authors, the question now 
 arises, is there any epoch of conquest and foreign 
 dominion which can approximately be fixed upon as 
 the era of Izdubar ? I think there is. 
 
 The earlier part of the list of Berosus gives the 
 following dynasties or, more properly, periods from 
 the Flood downwards : — 
 
 86 Chaldean kings reigned from the Flood down to 
 the Median conquest, 34,080 or 33,091 years. 
 
 8 Median kings who conquered and held Babylon, 
 234, or 224, or 190 years. 
 
 11 other kings, race and duration unknown. 
 
 49 Chaldean kings, 458 years. 
 
 The last of these dynasties, the 49 kings, reigned, 
 as I have already pointed out in p. 25, from about 
 B.C. 2000 to 1550, and throughout their time the 
 Izdubar legends were known, and allusions to them 
 are found. The time of Izdubar must therefore be 
 before their period, and, as he headed a native rule 
 after a period of conquest, the only possible place for 
 him, according to our present knowledge, is at the 
 head of the 11 kings, and succeeding the Medes of 
 Berosus. 
 
TEE IZDUBAB LEGENDS. 187 
 
 This position for Izdubar or Nimrod, if it should 
 turn out correct, will guide us to several valuable 
 conclusions as to Babylonian history. So far as the 
 dynasty is concerned, which Berosus calls Median, it 
 is most probable that these kings were Elamites ; cer- 
 tainly we have no knowledge of the Arian Medes 
 being on the Assyrian frontier until several centuries 
 later, and it is generally conceded that Berosus, in 
 calling them Medes, has only expressed their Eastern 
 origin. Allowing them to be Elamites, or inhabit- 
 ants of Elam, there remains the question, to what 
 race did they belong ? 
 
 The later Elamites are believed to have been either 
 Turanians or Arians ; but we are by no means cer- 
 tain that no new race had come into the country since 
 the time of Izdubar. There was a constant stream 
 of immigration from the east and north, which 
 gradually but surely altered the character of several 
 of the races of Western Asia. 
 
 In Babylonia itself it is believed that a change of 
 this sort took place in early times, the original 
 Turanian population having been conquered and en- 
 slaved by Semitic tribes, and there has always been 
 a difficulty as to where the Semitic peoples origi- 
 nated. 
 
 The Semitic race was already dominant in Baby- 
 lonia two thousand years before the Christian era, 
 and before this time there is only one conquest re- 
 corded—that of Babylonia by the Medes or Elamites, 
 and I think it is most likely that from Elam the 
 
188 TBE IZBUBAU LEGENDS. 
 
 Semites first came. The usual theory is that the 
 Semitic race came from Arabia ; but this is quite un- 
 likely, as there is no known conquest of Babylonia 
 from this direction previous to the sixteenth century 
 before the Christian era. 
 
 Migration of Eastern Tribe ; from early Babylonian Cylinder. 
 
 In the Book of Genesis Elam is counted as the first 
 son of Shem or Semitic nation, and I think this may 
 indicate a knowledge, at the time that book was 
 written, that the Semitic race came from this direc- 
 tion ; they were probably driven westward by the 
 advance of the Arians, and these latter in their pro- 
 gress may have obliterated nearly all the traces of 
 the Semites whom they dispossessed. 
 
 The next question which strikes an observer is as 
 to the date of these events. Some years back I pub- 
 lished a curious inscription, of which I gave the texts 
 and translations in my '' History of Assurbanipal,'^ 
 pp. 234 to 251, referring to the goddess Nana, the 
 Ishtar of Erech, also called Uzur-amat-sa. In these 
 inscriptions a period of 1635 is mentioned as ending 
 
THE IZDUBAB LEGENDS. 189 
 
 at the capture of Shushan, the capital of Elam, by the 
 Assyrians, about B.C. 645, thus making the initial 
 date B.C. 2280. At that time an image of Nana was 
 carried into captivity from Erech by the Elamite king, 
 Kudur-nanhundi, who, according to these inscriptions, 
 appears to have then ruled over and oppressed the 
 land of Babylonia. It is possible that the ravaging 
 of the city of Erech, mentioned in the fragment of 
 the first tablet of the Izdubar legends, recounts the 
 very event alluded to by Assurbanipal. This date 
 and the circumstances of the Elamite conquest form, 
 I think, a clue to the age of Izdubar. Kudur-nan- 
 hundi, who plundered Erech, was probably one of 
 the later kings of this dynasty, and Humba-ba was 
 the last. A fragment which refers to this period in 
 " Cuneiform. Inscriptions," vol. iii. p. 38, relates the 
 destruction wrought in the country by the Elamites, 
 and gives Kudur-nanhundi as following one of the 
 other monarchs of this line, and as exceeding his 
 predecessors in the injury he did to the country. 
 
 Putting together the detached notices of this 
 period, I conjecture the following to be somewhere 
 about the chronology, the dates being understood as 
 round numbers. 
 
 B.C. 2450, Elamites overrun Babylonia. 
 
 B.C. 2280, Kudur-nanhundi, king of Elam, ravages 
 Erech. 
 
 B.C. 2250, Izdubar or Nimrod slays Humba-ba, and 
 restores the Chaldean power. 
 
190 THE IZDUBAB LEGENDS, 
 
 There is one serious objection to this idea. Al- 
 though the date B.C. 2280 appears to be given in the 
 inscription of Assurbanipal for the ravages of Kudur- 
 nanhundi, yet the other mutilated notices of this 
 Elamite monarch are combined with names of Baby- 
 lonian monarchs who do not appear to be anything 
 like so ancient. One of these, said in the inscription, 
 " Cuneiform Inscriptions," vol. iii. p. 38, No. 2, to be 
 contemporary with Kudur-nanhundi, is Bel-zakir- 
 uzur. No name compounded in this form has yet 
 been found earlier than B.C. 1500. 
 
 Although the dates transmitted through ancient 
 authors are as a rule vague and doubtful, there are 
 many independent notices which seem to point to 
 somewhere about the twenty-third century before 
 the Christian era for the foundation of the Baby- 
 lonian and Assyrian power. Several of these dates 
 are connected either directly or by implication with 
 Nimrod, who first formed a united empire over these 
 regions. 
 
 The following are some of these notices : — 
 
 Simplicius relates that Callisthenis, the friend of 
 Alexander, sent to Aristotle from Babylon a series of 
 stellar observations reaching back 1,903 years before 
 the taking of Babylon by Alexander. This would 
 make 1903-f-331z=B.c. 2234. 
 
 Philo-biblius, according to Stephen, made the 
 foundation of Babylon 1,002 years before Semiramis 
 and the Trojan war, as these later were supposed to 
 
TEE IZDUBAB LEGENDS, 191 
 
 have been in the thirteenth century b.c. This comes 
 to about the same date. 
 
 Berosus and Critodemus are said by Pliny to have 
 made the inscribed stellar observations reach to 480 
 years before the era of Phoroneus; the latter date 
 was supposed to be about the middle of the eighteenth 
 century B.C., 480 years before it comes also to about 
 the same date. 
 
 These three instances are given in Eawlinson's 
 "Ancient Monarchies," p. 149. 
 
 Diodorus makes the Assyrian empire commence a 
 thousand years or more before the Trojan war. 
 
 Ctesius and Cephalion make its foundation early 
 in the twenty-second century B.C. 
 
 Auctor Barbarus makes it in the twenty-third 
 century B.C. 
 
 These and other notices probably point to about 
 the same period, the time when Nimrod united 
 Babylonia into one monarchy, and founded Nineveh 
 in Assyria. 
 
 Before parting with the consideration of the first 
 tablet, I will give a small fragment, which I provision- 
 ally insert here for want of a better place. 
 
 1. ... to thee 
 
 2. Bel thy father sent me ... . 
 
 3. thus .... heard .... 
 
 4. When in the midst of those forests .... 
 
 5. he rejoiced at its fragrance and .... 
 
 6. at first 
 
192 
 
 TEE IZDUBAB LEGENDS. 
 
 7. Go and thou shalt take .... 
 
 8. Mayest thou rejoice .... 
 
 Of the latter part of the first tablet we have as yet 
 no knowledge. 
 
Chapter XII. 
 
 MEETING OF HEABAN"! AND IZDUBAR. 
 
 Dream of Izdubar. — Heabani. — His wisdom. — His solitary 
 life. — Izdubar's petition. — Zaidu. — Hariratu and Samhat. — 
 Tempt Heabani. — Migbt and fame of Izdubar. — Speech of Hea- 
 bani. — His journey to Erech. — The midannu or tiger. — Festival 
 at Erech. — Dream of Izdubar. — Friendship with Heabani. 
 
 N this chapter I have included the frag- 
 ments of what appear to be the second 
 and third tablets. In this section of the 
 story Izdubar comes prominently for- 
 ward, and meets with Heabani. I have already 
 noticed the supposed parentage of Izdubar ; the notice 
 of his mother Dannat appears in one of the tablets 
 given in this chapter. 
 
 Izdubar, in the Babylonian and Assyrian sculptures, 
 is always represented with a marked physiognomy, 
 and his peculiarities can be seen by noticing the 
 photograph from a Babylonian gem at the beginning 
 of the book, the engraving from an Assyrian sculpture 
 
 o 
 
194 MEETING OF BEABANI 
 
 in the last chapter, and the engraving in page 239 
 showing Izdubar and Heabani struggling with wild 
 animals. In all these cases, and in every other 
 instance where Izdubar is represented, he is indicated 
 as a man with masses of curls over his head and a 
 large curly beard. So marked is this, and different in 
 cast to the usual Babylonian type, that I cannot help 
 the impression of its being a representation of a dis- 
 tinct and probably Ethiopian type. 
 
 The deity of Izdubar was Sarturda, from which I 
 suppose he was a native of the district of Amarda or 
 Marad, where that god was worshipped. This district 
 was probably the Amordacia or Mardocaea of Ptolemy, 
 but I do not know where it was situated. 
 
 The fragments of the second and third tablets 
 assume by their notices that Izdubar was already 
 known as a mighty hunter, and it appeared a little 
 later that he claimed descent from the old Babylonian 
 kings, calling Hasisadra his " father." 
 
 Tablet II. 
 
 I have recovered a single fragment, which I 
 believe to belong to this tablet; it is K.3389, and it 
 contains part of the third and fourth columns of 
 writing. It appears from this that Izdubar was 
 then at Erech, and he had a curious dream. He 
 thought he saw the stars of heaven fall to the ground, 
 and in their descent they struck upon his back. He 
 then saw standing over him a terrible being, the 
 aspect of his face was fierce, and he was armed with 
 
AND IZDUBAB. 196 
 
 claws, like the claws of lions. The greater part of 
 the description of the dream is lost; it probably 
 occupied columns I. and II. of the second tablet. 
 Thinking that the dream portended some fate to 
 himself, Izdubar calls on all the wise men to explain 
 it, and offers a reward to any one who can interpret 
 the dream. Here the fragment K 3389 comes-in : 
 
 Column III. 
 
 1 ru kili I . . . . 
 
 2 he and the princes may he . . . 
 
 3. .... in the vicinity send him, 
 
 4 may they ennoble his family, 
 
 5 at the head of his feast may he set thee 
 
 6 may he array thee in jewels and gold 
 
 7 may he enclose thee 
 
 8 in his ... . seat thee 
 
 9. into the houses of the gods may he cause thee 
 to enter 
 
 10 seven wives 
 
 11 cause illness in his stomach 
 
 12 went up alone 
 
 13 his heaviness to his friend 
 
 14 a dream I dreamed in my sleep 
 
 15 the stars of heaven fell to the earth 
 
 16 I stood still 
 
 17 his face 
 
 18 his face was terrible 
 
 19 like the claws of a lion, were his claws 
 
 20 the strength in me 
 
196 MEETING OF HEABANI 
 
 21 he slew 
 
 22 me 
 
 23 over me 
 
 24 corpse .... 
 
 The first part of this fragment appears to contain 
 the honours ofiered by Izdubar to any one who should 
 interpret the dream. These included the ennobling 
 of his family, his recognition in assemblies, his 
 being invested with jewels of honour, and his wives 
 being increased. A description of the dream of 
 the hero, much mutilated, follows. The conduct 
 of Nebuchadnezzar in the Book of Daniel, with 
 reference to his dreams, bears some resemblance to 
 that of Izdubar. 
 
 After this fragment we have again a blank in the 
 story, and it would appear that in this interval 
 application was made to a hermit named Heabani 
 that he would go to the city of Erech and interpret 
 the dream of Izdubar. 
 
 Heabani appears, from the representations on seals 
 and other objects on which he is figured, to have 
 been a satyr or faun. He is always drawn with the 
 feet and tail of an ox, and with horns on his head. 
 He is said to have lived in a cave among the wild 
 animals of the forest, and was supposed to possess 
 wonderful knowledge both of nature and human 
 affairs. Heabani was angry at the request that he 
 should abaadon his soHtary life for the friendship of 
 Izdubar, and where our narrative reopens the god 
 Samas is persuading him to accept the offer. 
 
AND IZDUBAB. 197 
 
 Column IV. 
 
 1 Die 
 
 2 on my back 
 
 3. And Shamas opened his mouth 
 
 4. and spake and from heaven said to him : 
 
 5 and the female Samhat (delightful) 
 
 thou shalt choose 
 
 6. they shall array thee in trappings of divinity 
 
 7. they shall give thee the insignia of royalty 
 
 8. they shall make thee become great 
 
 9. and Izdubar thou shalt call and incline him 
 towards thee 
 
 10. and Izdubar shall make friendship unto thee 
 
 11. he shall cause thee to recline on a grand couch 
 
 12. on a beautiful couch he shall seat thee 
 
 13. he will cause thee to sit on a comfortable seat 
 a seat on the left 
 
 14. the kings of the earth shall kiss thy feet 
 
 15. he shall enrich thee and the men of Erech he 
 shall make silent before thee 
 
 16. and he after thee shall take all ... . 
 
 17. he shall clothe thy body in raiment and .... 
 
 18. Heabani heard the words of Shamas the warrior 
 
 19. and the anger of his heart was appeased 
 20 was appeased 
 
 Here we are still dealing with the honours which 
 Izdubar promises to the interpreter of his dream, 
 and these seem to show that Izdubar had some power 
 
198 MEETING OF EEABANI 
 
 at Erecli at this time ; he does not, however, appear 
 to have been an independent king, and it is probable 
 that the next two columns of this tablet, now lost, 
 contain negotiations for bringing Heabani to Erech, 
 the subject being continued on the third tablet. 
 
 Tablet III. 
 
 This tablet is far better preserved than the two 
 previous ones ; it gives the account of the successful 
 mission to bring Heabani to Ur, opening with a 
 broken account of the wisdom of Heabani. 
 
 Column I. 
 
 1 knows all things 
 
 2 and difficult 
 
 3 wisdom of all things 
 
 4 the knowledge that is seen and that 
 
 which is hidden 
 
 5 bring word of peace to . . . . 
 
 6. from a far off road he will come and I rest 
 and .... 
 
 7 on tablets and all that rests .... 
 
 8 and tower of Erech Suburi 
 
 9 beautiful 
 
 10. .... which like .... 
 
 11. .... I strove with him not to leave .... 
 12 god? who from .... 
 
 13 carry .... 
 
 14 leave .... 
 
 (Many lines lost.) 
 
AND IZDUBAB, 199 
 
 Column II. 
 
 1. Izdubar did not leave 
 
 2. Daughter of a warrior 
 
 3. their might 
 
 4. the gods of heaven, lord 
 
 5. thou makest to be sons and family ? 
 
 6. there is not any other like thee 
 
 7. in the depth made 
 
 8. Izdubar did not leave, the son to his father day 
 and night 
 
 9. he the ruler also of Erech 
 
 10. he their ruler and 
 
 11. made firm ? and wise 
 
 12. Izdubar did not leave Dannat^ the son to his 
 mother 
 
 13. Daughter of a warrior, wife of 
 
 14. their might the god .... heard and . . . 
 
 15. Aruru strong and great, thou Aruru hast 
 made 
 
 16. again making his strength, one day his heart 
 
 17. he changed and the city of Erech 
 
 18. Aruru on hearing this, the strength of Anu 
 made in the midst 
 
 19. Aruru put in her hands, she bowed her breast 
 and lay on the ground 
 
 20. . . . Heabani she made a warrior, begotten of 
 the seed of the soldier Ninip 
 
 21 covered his body, retiring in com- 
 panionship like a woman, 
 
200 MEETING OF HEABANI 
 
 22. tlie features of his aspect were concealed like 
 the corn god 
 
 23. possessing knowledge of men and countries, in 
 clothing clothed like the god Ner 
 
 24. with the gazelles he eat food in the night 
 
 25. with the beasts of the field he consorted in the 
 day 
 
 26. with the creeping things of the waters his 
 heart delighted 
 
 27. Zaidu catcher of men 
 
 28. in front of that field confronted him 
 
 29. the first day the second day and the third in 
 the front of that field the same 
 
 30. the courage of Zaidu dried up before him 
 
 31. and he and his beast entered into his house 
 and 
 
 32 fear dried up and overcome 
 
 33 his courage grew before him 
 
 34 his face was terrible 
 
 Column III. 
 1. Zaidu opened his mouth and spake and said to 
 
 2. My father the first leader who shall go ... . 
 
 3. in the land of 
 
 4. like the soldier of Anu 
 
 5. shall march over the country 
 
 6. and firmly with the beast 
 
 7. and firmly his feet in the front of the field . . 
 
 8. I feared and I did not approach it 
 
AND IZDUBAB. 201 
 
 9. he filled the cave which he had dug 
 10 
 
 11. I ascended on my hands to the .... 
 
 12. I did not reach to the 
 
 13 and said to Zaidu 
 
 14 Erech, Izdubar 
 
 15 ascend his field 
 
 16 his might 
 
 17 thy face 
 
 18 the might of a man 
 
 19 
 
 20 hke a chief 
 
 21 field 
 
 22 to 24 three lines of directions 
 
 25. According to the advice of his father .... 
 
 26. Zaidu went 
 
 27. he took the road and in the midst of Erech he 
 halted 
 
 28 Izdubar .... 
 
 29. the first leader who shall go ... . 
 
 30. in the land of ... . 
 
 31. like the soldier of Anu .... 
 
 32. shall march over the country .... 
 
 33. and firmly with the beast .... 
 
 34. and firmly his feet .... 
 
 35. I feared and I did not approach it 
 
 36. he filled the cave which he had dug 
 37 
 
 38. I ascended on my hands 
 
 39. I was not able to reach to the covert. 
 
202 MEETING OF HEABANI 
 
 40. Izdubar to him also said to Zaidu : 
 
 41. go Zaidu and with thee the female Harimtu, 
 and Samhat take, 
 
 42. and when the beast ... in front of the field 
 43 to 45. directions to the female how to entice 
 
 Heabani. 
 
 46. Zaidu went and with him Harimtu, and Sam- 
 hat he took, and 
 
 47. they took the road, and went along the path. 
 
 48. On the third day they reached the land where 
 the flood happened. 
 
 49. Zaidu and Harimtu in their places sat, 
 
 50. the first day and the second day in fi'ont of 
 the field they sat, 
 
 51. the land where the beast drank of drink. 
 
 Column IV. 
 
 1. the land where the creeping things of the water 
 rejoiced his heart. 
 
 2. And he Heabani had made for himself a 
 mountain 
 
 3. with the gazelles he eat food, 
 
 4. with the beasts he drank of drink, 
 
 5. with the creeping things of the waters his heart 
 rejoiced. 
 
 6. Samhat the enticer of men saw him 
 
 7 to 26. details of the actions of the female Sam- 
 hat and Heabani. 
 
AND IZDUBAB. 203 
 
 27. And Heabani approached Harimtu then, who 
 before had not enticed him. 
 
 28. And he listened .... and was attentive, 
 
 29. and he turned and sat at the feet of Harimtu. 
 
 30. Harimtu bent down her face, 
 
 31. and Harimtu spake; and his ears heard 
 
 32. and to him also she said to Heabani: 
 
 33. Famous Heabani like a god art thou, 
 
 34. Why dost thou associate with the creeping 
 things in the desert ? 
 
 35. I desire thy company to the midst of Erech 
 Suburi, 
 
 36. to the temple of Elli-tardusi the seat of Anu 
 and Ishtar, 
 
 37. the dwelling of Izdubar the mighty giant, 
 
 38. who also like a bull towers over the chiefs. 
 
 39. She spake to him and before her speech, 
 
 40. the wisdom of his heart flew away and dis- 
 appeared. 
 
 41. Heabani to her also said to Harimtu : 
 
 42. I join to Samhat my companionship, 
 
 43. to the temple of Elli-tardusi the seat of Anu 
 and Ishtar, 
 
 44. the dwelhng of Izdubar the mighty giant, 
 
 45. who also like a bull towers over the chiefs. 
 
 46. I will meet him and see his power, 
 
 Column Y. 
 
 1. I will bring to the midst of Erech a tiger, 
 
 2. and if he is able he will destroy it. 
 
204 MEETING OF HEABANI 
 
 3. In the desert it is begotten, it has great strength, 
 
 4 before thee 
 
 5 everything there is I know 
 
 6. Heabani went to the midst of Erech Suburi 
 
 7 the chiefs . . . made submission 
 
 8. in that day they made a festival 
 9 city 
 
 10 daughter 
 
 11 made rejoicing 
 
 12 becoming great 
 
 13 mingled and 
 
 14 Izdubar rejoicing the people 
 
 15. went before him 
 
 16. A prince thou becomest glory thou hast 
 17 fiUs his body 
 
 18 who day and night 
 
 19 destroy thy terror 
 
 20. . . . . the god Samas loves him and 
 
 21 and Hea have given intelligence to his 
 
 ears 
 
 22. he has come from the mountain 
 
 23. to the midst of Erech he will ponder thy 
 dream 
 
 24. Izdubar his dream revealed and said to his 
 mother 
 
 25. A dream I dreamed in my sleep 
 26 the stars of heaven 
 
 27 struck upon my back 
 
 28 of heaven over me 
 
 29 did not rise over it 
 
AND IZDUBAB. 206 
 
 30 stood over 
 
 31 him and 
 
 32 over him 
 
 33 his ... . 
 
 34 princess 
 
 35 me 
 
 36 I know 
 
 37 to Izdubar 
 
 38 of heaven 
 
 39 over thy back 
 
 40 over thee 
 
 41 did not rise over it 
 
 42 my 
 
 43 thee 
 
 There is one other mutilated fragment of this and 
 the next column with part of a relation respecting 
 beasts and a fragment of a conversation between Izdu- 
 bar and his mother. 
 
 The whole of this tablet is curious, and it certainly 
 gives the successful issue of the attempt to bring 
 Heabani to Erech, and in very fragmentary condition 
 the dream of the monarch. 
 
 I have omitted some of the details in columns III. 
 and TV. because they were on the one side obscure, 
 and on the other hand appeared hardly adapted for 
 general reading. 
 
 It appears that the females Samhat and Harimtu 
 prevailed upon Heabani to come to Erech and see the 
 exploits of the giant Izdubar, and he declared that he 
 would bring a Midannu^ most probably a tiger, to 
 
206 REABANI AND IZDUBAB. 
 
 Erech, in order to make trial of the strength of Izdu- 
 bar, and to see if he could destroy it. 
 
 The Midannu is mentioned in the Assyrian texts 
 as a fierce carnivorous animal allied to the lion and 
 leopard ; it is called Midannu^ Mindinu, and Mandinu. 
 
 In the fifth column, after the description of the 
 festivities which followed the arrival of Heabani, 
 there appears a break between lines 15 and 16, some 
 part of the original story being probably omitted 
 here. 1 believe that the Assyrian copy is here 
 defective, at least one line being lost. The portion 
 here omitted probably stated that the following 
 speech was made by the mother of Izdubar, who 
 figures prominently in the earlier part of these 
 legends. 
 
Chapter XIII. 
 
 DESTRUCTION" OF THE TYRANT HUMBABA. 
 
 Elamite dominion. — Forest region. — Hnmbaba. — Conversa- 
 tion. — Petition to Shamas. — Journey to forest. — Dwelling of 
 Hnmbaba. — Entrance to forest. — Meeting with Humbaba. — 
 Death of Hnmbaba. — Izdnbar king. 
 
 HAVE had considerable difficulty in 
 writing this chapter; in fact I have 
 arranged the matter now three times, 
 and such is the wretched broken con- 
 dition of the fragments that I am even now quite 
 uncertain if I have the correct order. The various 
 detached fragments belong to the fourth and fifth 
 tablets in the series, and relate the contest between 
 Izdubar and Humbaba. 
 
 I have already stated my opinion that Humbaba 
 was an Elamite, and that he was the last of the 
 dynasty which, according to Berosus, conquered and 
 held Babylonia for about two centuries, between B.C. 
 2450 and 2250. Humbaba held his court in the 
 midst of a region of erini trees, where there were 
 also trees of the specie called Survan; these two 
 words are very vaguely used in the inscriptions, and 
 
208 DE8TBUGTI0N OF THE 
 
 appear to refer rather to tlie quality and appearance 
 of the trees than to the exact species. Erini is used 
 for a tall fine tree : it is used for the pine, cedar, and 
 ash. I have here translated the word " pine," and 
 survan I have translated " cedar." In one inscrip- 
 tion Lebanon is said to be the country of survan^ in 
 allusion to its cedar trees. 
 
 This section of the Izdubar legends was un- 
 doubtedly of great importance, for, although it was 
 disfigured by the poetical adornments deemed neces- 
 sary to give interest to the narrative, yet of itself, as 
 it described the overthrow of a dynasty and the 
 accession of Izdubar to the throne, it has interest for 
 us in spite of its mutilated condition. When I pub- 
 lished my " Assyrian Discoveries " none of these 
 fragments were in condition for publication, but I 
 have since joined and restored some of them, and the 
 new fragments have given sufficient aid to enable me 
 now to present them in some sort, but it is quite 
 possible that any further accession of new fragments 
 would alter the arrangement I have here given. 
 
 I at first placed in this division a fragment of the 
 story made up from three parts of a tablet, and con- 
 taining a discourse of Heabani to some trees, but sub- 
 sequent investigation has caused me to withdraw this 
 fragment and place it in the space of the eighth tablet. 
 
 In the case of the fourth tablet I think I have 
 fi'agments of all six columns, but some of these 
 fragments are useless until we have further frag- 
 ments to complete them. 
 
TYRANT HUMBABA. 
 
 209 
 
 Tablet IY. 
 Column I. 
 
 1 mu .... 
 
 2 thy 
 
 3 me, return 
 
 4 the birds shall rend him 
 
 5 in thy presence 
 
 6. .... of the forest of pine trees 
 
 7 all the battle 
 
 8 may the birds of prey surround him 
 
 9 that, his carcass may they destroy 
 
 10 to me and we will appoint thee king, 
 
 11 thou shalt direct after the manner of a 
 
 king 
 
 12. [Izdubar] opened his mouth and spake, 
 
 13. and said to Heabani: 
 
 14. ... he goes to the great palace 
 
 15 the breast of the great queen 
 
 16 knowledge, everything he knows 
 
 17 establish to our feet 
 
 18 his hand 
 
 19 I to the great palace 
 
 20 the great queen 
 
 (Probably over twenty lines lost here.) 
 
 It was this fragment, which gives part of the con- 
 versation between Heabani and Izdubar previous to 
 the attack on Humbaba, which led me to the opinion 
 that Izdubar was not yet king of Babylonia, for 
 
 p 
 
210 DE8TBUGTI0N OF THE 
 
 Ileabani promises (lines 10 and 11) that they will 
 make Izdubar king when they have slain Humbaba 
 and given his corpse to the vultures (lines 4, 8, 
 and 9). 
 
 Column II. 
 
 1 enter 
 
 2 he raised 
 
 3 the ornaments of her .... 
 
 4 the ornaments of her breast 
 
 5 and her crown I divided 
 
 6 of the earth he opened 
 
 7. he .... he ascended to the city 
 
 8. he went up to the presence of Shamas he made 
 a sacrifice? 
 
 9. he built an altar. In the presence of Shamas 
 he lifted his hands : 
 
 10. Why hast thou established Izdubar, in thy 
 heart thou hast given him protection, 
 
 11. when the son .... and he goes 
 
 12. on the remote path to Humbaba, 
 
 13. A battle he knows not he will confront, 
 
 1 4. an expedition he knows not he will ride to, 
 
 1 5. for long he will go and will return, 
 
 16. to take the course to the forest of pine trees, 
 
 17. to Humbaba of [whom his city may] he destroy, 
 
 18. and every one who is evil whom thou hatest . . . 
 
 1 9. In the day of the year he will .... 
 
 20. May she not return at all, may she not . . . 
 
 21. him to fix ... . 
 
TTBANT HUMBABA. 211 
 
 (About ten lines lost here.) 
 Here we see that Izdubar, impressed with the 
 magnitude of the task he had undertaken, makes a 
 prayer and sacrifice to Shamas to aid him in his task. 
 The next fragment appears also to belong to this 
 column, and may refer to preliminaries for sacrificing 
 to Ishtar, with a view also to gain her aid in the 
 enterprise. 
 
 This fragment of Column II. reads 
 
 1 neighbourhood of Erech .... 
 
 2 strong and . . . 
 
 3. he burst open the road .... 
 
 4. and that city .... 
 
 5. and the collection .... 
 
 6. placed the people together .... 
 
 7. the people were ended .... 
 
 8. like of a king .... 
 
 9. which for a long time had been made .... 
 
 10. to the goddess Ishtar the bed .... 
 
 11. to Izdubar like the god Sakim .... 
 
 12. Heabani opened the great gate of the house of 
 assembly .... 
 
 13. for Izdubar to enter .... 
 
 14 in the gate of the house .... 
 
 Column III. 
 
 1. the corpse of ... . 
 
 2. to ... . 
 
 3. to the rising of ... . 
 
212 DESTBUGTION OF THE 
 
 4. the angels .... 
 
 5. may she not return .... 
 
 6. him to fix . . . . 
 
 7. the expedition which he knows not . . . : 
 
 8. may he destroy also .... 
 
 9. of which he knows .... 
 10. the road .... 
 
 Five more mutilated lines, the rest of the column 
 being lost. 
 
 This fragment shows Izdubar still invoking the 
 gods for his coming expedition. Under the next 
 column I have placed a fragment, the position and 
 meaning of which are quite unknown. 
 
 Column IY. — Uncektain Fragment. 
 
 1. he was heavy .... 
 
 2. Heabani was .... 
 
 3. Heabani strong not rising .... 
 
 4. When .... 
 
 5. with thy song? .... 
 
 6. the sister of the gods faithful .... 
 
 7. wandering he fixed to ... . 
 
 8. the sister of the gods lifted .... 
 
 9. and the daughters of the gods grew .... 
 10. I Heabani .... he lifted to ... . 
 Somewhere here should be the story, now lost, of 
 
 the starting of Izdubar on his expedition accompanied 
 by his friend Heabani. The sequel shows they 
 arrive at the palace or residence of Heabani, which 
 is surrounded by a forest of pine and cedar, the whole 
 
TYBANT MUMBABA, 213 
 
 being enclosed by some barrier or wall, with a gate 
 for entrance. Heabani and Izdubar open this gate 
 where the story reopens on the fifth column. 
 
 Column V. 
 
 1. the sharp weapon 
 
 2. to make men fear him .... 
 
 3. Humbaba poured a tempest out of his mouth 
 
 4. he heard the gate of the forest [open] 
 
 5. the sharp weapon to make men fear him [he 
 took] 
 
 6. and in the path of his forest he stood and 
 [waited] 
 
 7. Izdubar to him also [said to Heabani] 
 
 Here we see Humbaba waiting for the intruders, 
 but the rest of the column is lost ; it appears to have 
 principally consisted of speeches by Izdubar and 
 Heabani on the magnificent trees they saw, and the 
 work before them. A single fragment of Column YI., 
 containing fragments of six lines, shows them still 
 at the gate, and when the next tablet, No. V., opens, 
 thay had not yet entered. 
 
 Tablet Y. 
 The fifth tablet is more certain than the last; it 
 appears to refer to the conquest of Humbaba or 
 Hubaba. I have only discovered fragments of this 
 tablet, which opens with a description of the retreat 
 of Humbaba. 
 
214 DESTRUCTION OF THE 
 
 Column I. 
 
 1. He stood and surveyed the forest 
 
 2. of pine trees, lie perceived its height, 
 
 3. of the forest he perceived its approach, 
 
 4. in the place where Humbaba went his step was 
 placed, 
 
 5. on a straight road and a good path. 
 
 6. He saw the land of the pine trees, the seat of 
 the gods, the sanctuary of the angels, 
 
 7. in front ? of the seed the pine tree carried its 
 fruit, 
 
 8. good was its shadow, full of pleasure, 
 
 9. an excellent tree, the choice of the forest, 
 10 the pine heaped .... 
 
 11 for one kaspu (7 miles) . . . 
 
 12 cedar two- thirds of it - . . 
 
 13 grown .... 
 
 14 like it . . . 
 
 (About 10 lines lost here.) 
 
 25 he looked .... 
 
 26 he made and he ... . 
 
 27 drove to . ... 
 
 28 he opened and .... 
 
 29. Izdubar opened his mouth and spake, and said 
 to Heabani] : 
 
 30. My friend .... 
 
 31 with their slaughter .... 
 
TYRANT HUMBABA. 215 
 
 32 he did not speak before her, he made 
 
 with him .... 
 
 33 knowledge of war who made fighting, 
 
 34. in entering to the house thou shalt not fear, 
 
 35 and like I take her also they .... 
 
 36. to an end may they seat .... 
 
 37 thy hand .... 
 
 38 took my friend first .... 
 
 39 his heart prepared for war, that year 
 
 and day also 
 
 40 on his falling appoint the people 
 
 41 slay him, his corpse may the birds of 
 
 prey surround 
 
 42 of them he shall make 
 
 43 going he took the weight 
 
 44. they performed it, their will they established 
 
 45 they entered into the forest 
 
 Column II. 
 (Five lines mutilated.) 
 6. they passed through the forest .... 
 
 7. Humbaba .... 
 
 8. he did not come .... 
 
 9. he did not .... 
 
 (Seven lines lost.) 
 17. heavy .... 
 
216 DESTBUOTION OF HUMBABA. 
 
 18.- Heabaiii opened his mouth .... 
 
 19 Humbaba in .... 
 
 20 one by one and .... 
 
 (Many other broken lines.) 
 
 There are a few fragments of Columns III., IV., 
 and y, and a small portion of Column YI. which 
 reads : 
 
 1 cedar to ... . 
 
 2 he placed and .... 
 
 3 120 ... . Heabani .... 
 
 4 the head of Humbaba .... 
 
 5 his weapon he sharpened .... 
 
 6 tablet of the story of fate of ... . 
 
 It appears from the various mutilated fragments 
 of this tablet that Izdubar and Heabani conquer and 
 slay Humbaba and take his goods, but much is wanted 
 to connect the fragments. 
 
 The conclusion of this stage of the story and 
 triumph of Izdubar are given at the commencement 
 of the sixth tablet. It appears, when the matter is 
 stripped of the marvellous incidents with which the 
 poets have surrounded it, that Izdubar and his friend 
 went privately to the palace of Humbaba, killed the 
 monarch and carried off his regalia, the death of the 
 oppressor being the signal for the proclamation of 
 Babylonian freedom and the reign of Izdubar. 
 
Chapter XIV. 
 
 THE ADVENTURES OF ISHTAR. 
 
 Triumpli of Izdubar. — Ishtar's love. — ^Her offer of marriage, — 
 Her promises. — Izdubar's answer. — Tammuz. — Amonrs of Ish- 
 tar. — His refusal. — Ishtar's anger. — Ascends to Heaven. — The 
 bnll. — Slain by Izdubar. — Ishtar's curse. — Izdubar's triumph. — 
 The feast. — Ishtar's despair. — Her descent to Hades. — Descrip- 
 tion. — The seven gates. — The curses. — Uddusunamir. — Sphinx. 
 — Release of Ishtar. — Lament for Tammuz. 
 
 N this section I have included the sixth 
 and seventh tablets, which both pri- 
 marily refer to the doings of Ishtar. 
 
 Tablet YI. 
 The sixth tablet is in better condition than any of 
 the former ones, and allows of something like a con- 
 nected translation. 
 
 Column I. 
 
 1 his weapon, he sharpened his weapon, 
 
 2. Like a bull his country he ascended after him. 
 
218 TEE ADVENTURES OF ISETAB, 
 
 3. He destroyed him and his memorial was hidden. 
 
 4. The country he wasted, the fastening of the 
 crown he took. 
 
 5. Izdubar his crown put on (the fastening of 
 the crown he took). 
 
 6. For the favour of Izdubar the princess Ishtar 
 lifted her eyes : 
 
 7. I will take thee Izdubar as'husband, 
 
 8. thy oath to me shall be thy bond, 
 
 9. thou shalt be husband and I will be thy wife. 
 
 10. Thou shalt drive in a chariot of ukni stone 
 and gold, 
 
 11. of which the body is gold and splendid its 
 pole. 
 
 12. Thou shalt acquire days of great conquests, 
 
 13. to Bitani in the country where the pine trees 
 grow. 
 
 14. May Bitani at thy entrance 
 
 15. to the river Euphrates kiss thy feet, 
 
 16. There shall be under thee kings, lords, and 
 princes. 
 
 17. The tribute of the mountains and plains they 
 shall bring to thee, taxes 
 
 18. they shall give thee, may thy herds and flocks 
 bring forth twins, 
 
 19 mules be swift 
 
 20 in the chariot strong not weak 
 
 21 in the yoke. A rival may there 
 
 not be. 
 
THE ADVENTTIBE8 OF ISHTAE, 219 
 
 22. Izdubar opened his mouth and spake, and 
 
 23. said to the princess Ishtar : 
 
 24 to thee thy possession 
 
 25 body and rottenness 
 
 26 baldness and famine 
 
 27 instruments of divinity 
 
 28 instruments of royalty 
 
 29 storm 
 
 30 he poured 
 
 31 was destroyed 
 
 32 thy possession 
 
 33 sent in 
 
 34. . . . after .... ended wind and showers 
 
 35. palace .... courage 
 
 36. beauty .... cover her 
 
 37. he said .... carry her 
 
 38. body glorious .... carry her 
 
 39. grand .... tower of stone 
 
 40. let not be placed .... land of the enemy 
 
 41. body .... her lord 
 
 42. let them not marry thee .... for ever 
 
 43. let not praise thee .... he ascended 
 
 44. I take also the torch? .... destroy thee 
 
 Column II. 
 
 1. Which alone .... her side 
 
 2. to Dumuzi the husband . . . . of thee, 
 
 3. country after country mourn his love. 
 
 4. The wild eagle also thou didst love and 
 
220 THE ADVENTURES OF ISHTAB. 
 
 5. thou didst strike him, and his wings thou didst 
 break ; 
 
 6. he stood in the forest and begged for his wings. 
 
 7. Thou didst love also a lion complete in might, 
 
 8. thou didst draw out by sevens his claws. 
 
 9. Thou didst love also a horse glorious in war, 
 
 10. he poured out to the end and extent his love, 
 
 11. After seven kaspu (fourteen hours) his love 
 was not sweet, 
 
 12. shaking and tumultuous was his love. 
 
 13. To his mother Silele he was weeping for love. 
 
 14. Thou didst love also a ruler of the country, 
 
 15. and continually thou didst break his weapons. 
 
 16. Every day he propitiated thee with offerings, 
 
 17. Thou didst strike him and to a leopard thou 
 didst change him, 
 
 18. his own city drove him away, and 
 
 19. his dogs tore his wounds. 
 
 20. Thou didst love also Isullanu the husbandman 
 of thy father, 
 
 21. who continually was subject to thy order, 
 
 22. and every day delighted in thy portion. 
 
 23. In thy taking him also thou didst turn cruel, 
 
 24. Isullanu thy cruelty resisted, 
 
 25. and thy hand was brought out and thou didst 
 strike? .... 
 
 26. Isullanu said to thee : 
 
 27. To me why dost thou come 
 
 28. mother thou wilt not be and I do not eat, 
 
 29. of eaten food for beauty ? and charms ? 
 
TEE ABVENTEBES OF I8ETAB. 221 
 
 30. trembling and faintness overcome me 
 
 31. Thou Nearest this .... 
 
 32. thou didst strike him, and to a pillar? thou 
 didst change him, 
 
 33. thou didst place him in the midst of the 
 ground .... 
 
 34. he riseth not up, he goeth not .... 
 
 35. And me thou dost love, and like to them thou 
 [wilt serve me]. 
 
 36. Ishtar on her hearing this, 
 
 37. Ishtar was angry and to heaven she ascended, 
 
 38. and Ishtar went to the presence of Anu her 
 father, 
 
 39. to the presence of Anatu her mother she went 
 and said : 
 
 40. Father, Izdubar hates me, and 
 
 Column III. 
 
 1. Izdubar despises my beauty, 
 
 2. my beauty and my charms. 
 
 3. Anu opened his mouth and spake, and 
 
 4. said to the princess Ishtar: 
 
 5. My daughter thou shalt remove . . . 
 
 6. and Izdubar will count thy beauty, 
 
 7. thy beauty and thy charms. 
 
 8. Ishtar opened her mouth and spake, and 
 
 9. said to Anu her father : 
 
222 THE ADVENTTIBE8 OF ISRTAB. 
 
 10. My father, create a divine bull and 
 
 11. Izdubar .... 
 
 12. when he is filled .... 
 
 13. I will strike .... 
 
 14. I will join .... 
 15 u . . . . 
 
 16. over .... 
 
 17. Ann opened his mouth and spake, and 
 
 18. said to the princess Ishtar : 
 
 19 thou shalt join .... 
 
 20 of noble names 
 
 21 mashi .... 
 
 22 which is magnified .... 
 
 23. Ishtar opened her mouth and spake, and 
 
 24. said to Anu her father : 
 25 I will strike 
 
 26 I wHl break 
 
 27 of noble names 
 
 28 reducer 
 
 29 of foods 
 
 30. . . . . of him 
 
 (Some lines lost here.) 
 
 Column IY. 
 
 (Some lines lost.) 
 
 1, . . . . warriors 
 
 2 to the midst 
 
 3 three hundred warriors 
 
TEE ADVENTURES OF I8HTAB. 223 
 
 4 to the midst 
 
 5 slay Heabani 
 
 6. in two divisions he parted in the midst of it 
 
 7. two hundred warriors .... made, the divine 
 bull .... 
 
 8. in the third division .... his horns 
 
 9. Heabani struck? .... his might 
 
 10. and Heabani pierced .... joy ... . 
 
 11. the divine bull by his head he took hold 
 of ... . 
 
 12. the length of his tail .... 
 
 13. Heabani opened his mouth and spake, and 
 
 1 4. said to Izdubar : 
 
 15. Friend we will stretch out .... 
 
 16. then we will overthrow .... 
 
 17. and the might .... 
 
 18. may it ... . 
 
 (Three lines lost.) 
 
 22 hands .... to Yul and Nebo 
 
 23 tarka .... wm ... . 
 
 24 Heabani took hold .... the divine 
 
 bull 
 
 25 he ... . also .... by his tail 
 
 26 Heabani 
 
 Column Y. 
 
 1. And Izdubar like a . . . . 
 
 2. might and .... 
 
224 TEE ADVENTUBES OF I8HTAB, 
 
 3. in the vicinity of the middle of his horns 
 and .... 
 
 4. from the city he destroyed, the heart .... 
 
 5. to the presence of Shamas .... 
 
 6. he had extended to the presence of Sha- 
 mas .... 
 
 7. he placed at the side the bulk .... 
 
 8. And Ishtar ascended unto the wall of Erech 
 Suburi, 
 
 9. destroyed the covering and uttered a curse : 
 
 10. I curse Izdubar who dwells here, and the 
 winged bull has slain. 
 
 11. Heabani heard the speech of Ishtar, 
 
 12. and he cut off the member of the divine bull 
 and before her threw it ; 
 
 13. I answer it, I will take thee and as in this 
 
 14. I have heard thee, 
 
 15. the curse I will turn against thy side. 
 
 16. Ishtar gathered her maidens 
 
 17. Samhati and Harimati, 
 
 18. and over the member of the divine bull a 
 mourning she made. 
 
 19. Izdubar called on the people .... 
 
 20. all of them, 
 
 21. and the weight of his horns the young men 
 took, 
 
 22. 30 manas of zamat stone within them, 
 
 23. the sharpness of the points was destroyed, 
 
 24. 6 gurs its mass together. 
 
TEE ADVENTURES OF ISHTAB. 225 
 
 25. To the ark of his god Sarturda he dedicated it ; 
 
 26. he took it in and worshipped at his fire; 
 
 27. in the river Euphrates they washed their hands, 
 
 28. and they took and went 
 
 29. round the city of Erech riding, 
 
 30. and the assembly of the chiefs of Erech 
 marked it. 
 
 31. Izdubar to the inhabitants of Erech 
 32 a proclamation made. 
 
 Column VI. 
 
 1. " Any one of ability among the chiefs, 
 
 2. Any one noble among men, 
 
 3. Izdubar is able among the chiefs, 
 
 4. Izdubar is noble among men, 
 5 placed hearing 
 
 6 vicinity, not of the inhabitants 
 
 7 him." 
 
 8. Izdubar in his palace made a rejoicing, 
 
 9. the chiefs reclining on couches at night, 
 
 10. Heabani lay down, slept, and a dream he 
 dreamed. 
 
 11. Heabani spake and the dream he explained, 
 
 12. and said to Izdubar. 
 
 Tablet VII. 
 
 The seventh tablet opens with the words, " Friend 
 
 why do the gods take council." I am uncertain if I 
 
 have found any other portion of this tablet, but I 
 
 have provisionally placed here part of a remarkable 
 
 Q 
 
226 THE ADVENTURES OF I8HTAB. 
 
 fragment, with a continuation of the story of Ishtar. 
 It appears that this goddess, failing in her attempt in 
 heaven to avenge herself on Izdubar for his slight, 
 resolved to descend to hell, to search out, if possible, 
 new modes of attacking him. 
 
 Columns I. and II. are lost, the fragments recom- 
 mencing on column III. 
 
 Column III. 
 
 1 people ? to destroy his hand ap- 
 proached 
 
 2 raise in thy presence 
 
 3 like before 
 
 4 Zaidu shall accomplish the wish of his 
 
 heart 
 
 5. with the female Samhat .... he takes 
 
 6 thee, the female Samhat will expel thee 
 
 7 ends and .... good 
 
 8 kept by the great jailor 
 
 9 like going down they were angry? let 
 
 them weep for thee 
 
 10. . . . goods of the house of thy fullness 
 
 11. . . . like death .... of thy depression 
 12 for the females 
 
 13. ...... let them bow 
 
 14 sink down 
 
 15 those who are collected 
 
 16 she 
 
 17 placed in thy house 
 
 18 occupy thy seat 
 
THE ADVENTURES OF ISHTAB. 227 
 
 19 thy resting place r 
 
 20 thy feet , ^ ^ ^ // ^ 
 
 21 may they destroy // ^A"; ]- ,, ' ' 
 
 22 thee may they invoke // ^, ^ ^^^T} 
 
 23. ..... . they gave ^^^^^^^Olf^fj 
 
 After many lines destroyed, the story recommences 
 in the fourth column. 
 
 Column IV. 
 
 1. [To Hades the country unseen] I turn myself, 
 
 2. I spread like a bird my wings. 
 
 3. I descend, I descend to the house of darkness, 
 to the dwelling of the god Irkalla : 
 
 4. To the house entering which there is no exit, 
 
 5. to the road the course of which never returns: 
 
 6. To the house in which the dwellers long for light, 
 
 7. the place where dust is their nourishment and 
 their food mud. 
 
 8. Its chiefs also are like birds covered with 
 feathers 
 
 9. and light is never seen, in darkness they dwell. 
 
 10. In the house my friend which I will enter, 
 
 11. for me is treasured up a crown; 
 
 12. with those wearing crowns who from days of 
 old ruled the earth, 
 
 13. to whom the gods Anu and Bel have given 
 terrible names. 
 
 14. The food is made carrion, they drink stagnant 
 water. 
 
228 THE ADVENTURES OF ISHTAB. 
 
 15. In the house my friend which I will enter, 
 
 1 6. dwell the chiefs and unconquered ones, 
 
 17. dwell the bards and great men, 
 
 18. dwell the monsters of the deep of the great gods, 
 
 19. it is the dwelling of Etana, the dwelling of Ner, 
 20 the queen of the lower regions Ninkigal 
 
 21. the mistress of the fields the mother of the 
 queen of the lower regions before her submits, 
 
 22. and there is not any one that stands against 
 her in her presence. 
 
 23. I will approach her and she will see me 
 
 24. . . . and she will bring me to her 
 
 Here the story is again lost, columns Y. and VI. 
 being absent. It is evident that in the third column 
 some one is speaking to Ishtar trying to persuade her 
 not to descend to Hades, while in the fourth column 
 the goddess, who is suffering all the pangs of jealousy 
 and hate, revels in the dark details of the description 
 of the lower regions, and declares her determination 
 to go there. 
 
 There can be no doubt that this part of the legend 
 is cloisely connected with the beautiful story of the 
 Descent of Ishtar into Hades on a tablet which I 
 published in the *' Daily Telegraph," in fact I think 
 that tablet to have been an extract from this part of 
 the Izdubar legends, and it so closely connects itself 
 with the story here that I give it as part of the sequel 
 to this tablet. 
 
 The descent of Ishtar into Hades from K. 
 1. To Hades the land of ... . 
 
THE ADVENTURES OF ISHTAB. 229 
 
 2. Ishtar daughter of Sin (the moon) her ear in- 
 clined ; 
 
 3. inclined also the daughter of Sin her ear, 
 
 4. to the house of darkness the dwelling of the 
 god Irkalla, 
 
 5. to the house entering which there is no exit, 
 
 6. to the road the course of which never returns, 
 
 7. to the house which on entering it they long for 
 light, 
 
 8. the place where dust is their nourishment and 
 their food mud. 
 
 9. Light is never seen in darkness they dwell, 
 
 10. its chiefs also are like birds covered with 
 feathers, 
 
 11. over the door and bolts is scattered dust. 
 
 12. Ishtar on her arrival at the gate of Hades, 
 
 13. to the keeper of the gate a command she called : 
 
 14. Keeper of the waters open thy gate, 
 
 15. open thy gate that I may enter. 
 
 16. If thou openest not the gate and I am not ad- 
 mitted ; 
 
 17. I will strike the door and the door posts I wiU 
 shatter, 
 
 18. I will strike the hinges and I will burst open 
 the doors ; 
 
 19. I will raise up the dead devour ers of the living, 
 
 20. over the living the dead shall triumph. 
 
 21. The keeper his mouth opened and spake, 
 
 22. and called to the princess Ishtar: 
 
 23. Stay lady do not do this, 
 
230 THE ADVENTURES OF I8HTAB. 
 
 24. let me go and thy speech repeat to the queen 
 Ninkigal. 
 
 25. The keeper entered and called to Ninkigal : 
 
 26. this water thy sister Ishtar .... 
 
 27. .... of the great vaults .... 
 
 28. Ninkigal on her hearing this 
 
 29. like the cutting off of . . . . 
 
 30. like the bite of an insect it ... . 
 
 31. Will her heart support it, will her spirit uphold 
 it; 
 
 32. this water I with .... 
 
 33. like food eaten like jugs of water drank . . . 
 
 34. Let her mourn for the husbands who forsake 
 their wives. 
 
 35. Let her mourn for the wives who from the 
 bosom of their husbands depart. 
 
 36. for the children who miscarry let her mourn, 
 who are not born in their proper time. 
 
 37. Go keeper open thy gate 
 
 38. and enclose her like former visitors. 
 
 39. The keeper went and opened his gate, 
 
 40. on entering lady may the city of Cutha be . . 
 
 41. the palace of Hades is rejoicing at thy presence. 
 
 42. The first gate he passed her through and drew 
 her in, and he took away the great crown of her head. 
 
 43. Why keeper hast thou taken away the great 
 crown of my head. 
 
 44. On entering lady, the goddess of the lower 
 regions does thus with her visitors. 
 
 45. The second gate he passed her through and 
 
THE ADVENTTTBES OF I8HTAB, 231 
 
 drew her in, and he took away the earrings of her 
 ears. 
 
 46. Why keeper hast thou taken away the earrings 
 of my ears. 
 
 47. On entering Lady, the goddess of the lower 
 regions does thus with her visitors. 
 
 48. The third gate he passed her through and 
 drew her in, and he took away the necklace of her 
 neck. 
 
 49. Why keeper hast thou taken away the necklace 
 of my neck. 
 
 50. On entering Lady, the goddess of the lower 
 regions does thus with her visitors. 
 
 51. The fourth gate he passed her through and 
 drew her in, and he took away the ornaments of her 
 breast. 
 
 52. Why keeper hast thou taken away the orna- 
 ments of my breast. 
 
 53. On entering Lady, the goddess of the lower 
 regions does thus with her visitors. 
 
 54. The fifth gate he passed her through and drew 
 her in, and he took away the binding girdle of her 
 waist. 
 
 55. Why keeper hast thou taken away the binding 
 girdle of my waist. 
 
 56. On entering lady, the goddess of the lower 
 regions does thus with her visitors. 
 
 57. The sixth gate he passed her through and 
 drew her in, and he took away the bracelets of her 
 hands and her feet. 
 
232 THE ADVENTUBES OF ISHTAB. 
 
 58. Why keeper hast thou taken away the brace- 
 lets of my hands and my feet. 
 
 59. On entering lady, the goddess of the lower 
 regions does thus with her visitors. 
 
 60. The seventh gate he passed her through and 
 drew her in, and he took away the covering cloak of 
 her body. 
 
 61. Why keeper hast thou taken away the cover- 
 ing cloak of my body. 
 
 62. On entering lady, the goddess of the lower 
 regions does thus with her visitors. 
 
 63. When a long time Ishtar to Hades had de- 
 scended ; 
 
 64. Ninkigal saw her and at her presence was angry, 
 
 65. Ishtar did not consider and at her she swore. 
 
 66. Ninkigal her mouth opened and spake, 
 
 67. to Simtar her attendant a command she called : 
 
 68. Go Simtar [take Ishtar from] me and 
 
 69. take her out to ... . Ishtar 
 
 70. diseased eyes strike her with, 
 
 71. diseased side strike her with, 
 
 72. diseased feet strike her with, 
 
 73. diseased heart strike her with, 
 
 74. diseased head strike her with, 
 
 75. to her the whole of her [strike with disease]. 
 
 76. After Ishtar the lady [to Hades had descended], 
 
 77. with the cow the bull would not unite, and the 
 ass the female ass would not approach ; 
 
 78. and the female slave would not approach the 
 vicinity of the master. 
 
THE ADVENTUBES OF I SB TAB. 233 
 
 79. The master ceased in his command, 
 
 80. the female slave ceased in her gift. 
 
 Column II. 
 
 1. Papsukul the attendant of the gods, set his face 
 against them 
 
 2. turned .... full .... 
 
 3. Samas (the sun) went and in the presence of 
 his father he wept, 
 
 4. into the presence of Hea the king he went in 
 tears : 
 
 5. Ishtar to the lower regions has descended, she 
 has not returned. 
 
 6. When a long time Ishtar to Hades had de- 
 scended, 
 
 7. with the cow the bull would not unite, and the 
 ass the female ass would not approach; 
 
 8. and the female slave would not approach the 
 vicinity of the master. 
 
 9. The master ceased in his command, 
 
 10. the female slave ceased in her gift. 
 
 11. Hea in the wisdom of his heart considered, 
 
 12. and made Uddusu-namir the sphinx: 
 
 13. Go Uddusu-namir towards the gates of Hades 
 set thy face ; 
 
 14. may the seven gates of Hades be opened at 
 thy presence ; 
 
 15. may Ninkigal see thee and rejoice at thy 
 arrival. 
 
234 THE ADVENTURES OF I8ETAB. 
 
 16. That her heart be satisfied, and her anger be 
 removed ; 
 
 17. appease her by the names of the great gods. 
 
 18. Raise thy heads, on the flowing stream set thy 
 mind, 
 
 19. when command over the flowing stream shall 
 be given, the waters in the midst mayest thou drink. 
 
 20. Ninkigal on her hearing this, 
 
 21. beat her breasts and wrung her hands, 
 
 22. she turned at this and comfort would not take : 
 
 23. go Uddusu-namir may the great jailor keep 
 thee, 
 
 24. May food of the refuse of the city be thy food, 
 
 25. May the drains of the city be thy drink, 
 
 26. May the shadow of the dungeon be thy resting 
 place, • 
 
 27. May a slab of stone be thy seat 
 
 28. May bondage and want strike thy refuge 
 
 29. Ninkigal her mouth opened and spake, 
 
 30. to Simtar her attendant a command she called : 
 
 31. Go Simtar strike the palace of judgment, 
 
 32. the stone slab press upon with the pa-stone, 
 
 33. bring out the spirit, and seat it on the golden 
 throne. 
 
 34. Over Ishtar pour the water of life and bring 
 her before me. 
 
 35. Simtar went, he struck the palace of judgment, 
 
 36. the stone slab he pressed upon with the pa-stone, 
 
 37. he brought out the spirit and seated it on the 
 golden throne. 
 
TEE ADVENTURES OF I8HTAB. 235 
 
 38. On Ishtar he poured the water of life and 
 brought her. 
 
 39. The first gate he passed her out of, and he 
 restored to her the covering cloak of her body. 
 
 40. The second gate he passed her out of, and he 
 restored to her the bracelets of her hands and her 
 feet. 
 
 41. The third gate he passed her out of, and he 
 restored to her the binding girdle of her waist. 
 
 42. The fourth gate he passed her out of, and he 
 restored to her the ornaments of her breast. 
 
 43. The fifth gate he passed her out of, and he 
 restored to her the necklace of her neck. 
 
 44. The sixth gate he passed her out of, and he 
 restored to her the earrings of her ears. 
 
 45. The seventh gate he passed her out of, and he 
 restored to her the great crown of her head. 
 
 46. When her freedom she would not grant to thee 
 to her also turn, 
 
 47. to Dumuzi the husband of her youth; 
 
 48. beautiful waters pour out beautiful boxes .... 
 
 49. in splendid clothing dress him, bracelets? of 
 jewels place .... 
 
 50. May Samhat appease her grief, 
 
 51. and Belele give to her comfort. 
 
 52. Precious stones like eyes are not .... 
 
 53. her brother was slain? . . . .• she struck, 
 Belele gave her comfort. 
 
 54. Precious stones like birds' eyes are not better 
 than thee. 
 
236 THE ADVENTTTBES OF IS H TAB. 
 
 55. my only brother thou didst never wrong me 
 
 56. In the day that Dumuzi adorned me, with 
 rings of rubies, with bracelets of emeralds, with him 
 adorned me, 
 
 57. with him adorned me, men mourners and 
 women mourners, 
 
 58. on a bier may they raise, and gashes ? may 
 they cut? 
 
 This remarkable text shows Ishtar fulfilling her 
 threat and descending to Hades, but it does not 
 appear that she accomplished her vengeance against 
 Izdubar yet. 
 
 At the opening of the sixth tablet we have the 
 final scene of the contest with Humbaba. Izdubar, 
 after slaying Humbaba, takes the crown from the 
 head of the monarch and places it on his own 
 head, thus signifying that he assumed the empire. 
 There were, as we are informed in several places, 
 kings, lords, and princes, merely local rulers, but 
 these generally submitted to the greatest power; 
 and just as they had bowed to Humbaba, so they 
 were ready now to submit to Izdubar. The kingdom 
 promised to Izdubar when he started to encounter 
 Humbaba now became his by right of superior force, 
 and he entered the halls of the palace of Erech and 
 feasted with his heroes. 
 
 We now come to a curious part of the story, the 
 romance of Izdubar and Ishtar. One of the strange 
 and dark features of the Babylonian religion was the 
 Ishtar or Venus worship, which was an adoration of 
 
TEE ADVENTURES OF I8HTAB, 
 
 237 
 
 the reproductive power of nature, accompanied by 
 ceremonies which were a reproach to the country. 
 The city of Erech, originally a seat of the worship of 
 Anu, was now one of the foremost cities in this 
 Ishtar worship. Certainly Ishtar is represented in 
 the legends as living at the time, and as being the 
 widow of Dumuzi, the ruler of Erech, and it is pos- 
 
 BOWAKBYEH MoUND AT WaKKA (ErECH), SITE OF THE TeMPLE OF ISHTAE. 
 
 sible there may have been some basis for the story 
 in a tradition of some dissolute queen whose favour 
 Izdubar refused ; but we have to remember that these 
 Izdubar legends were not intended for history, but 
 for historical romance, and the whole story of Ishtar 
 may be only introduced to show the hero's opposi- 
 tion to this worship, or to make an attack upon the 
 superstition by quoting Izdubar's supposed defiance 
 of the goddess. 
 
238 THE ADVENTURES OF ISHTAB, 
 
 The thirteenth to sixteenth lines of the first column 
 appear to mark out the ultimate boundaries of the 
 empire of Izdubar, and the limits mark somewhere 
 about the extent assigned to the kingdom of Nimrod 
 by tradition. The northern boundary was Bitani by 
 the Armenian mountains, the eastern boundary 
 the mountain ranges which separated Assyria and 
 Babylonia from Media, and the south was the Persian 
 Gulf, beyond which nothing was known, and the 
 Arabian desert, which also bounded part of the west. 
 On the western boundary his dominions stretched 
 along the region of the Euphrates, perhaps to Orfa, 
 a city which has still traditions of Nimrod. 
 
 In the course of the answer Izdubar gives to 
 Ishtar, he calls to mind the various amours of Ishtar, 
 and I cannot avoid the impression that the author 
 has here typified the universal power of love, extend- 
 ing over high and low, men and animals. 
 
 The subsequent lines show Ishtar obtaining fi-om 
 her father the creation of a bull called " the divine 
 bull ;" this animal I have supposed to be the winged 
 bull so often depicted on Assyrian sculpture, but I 
 am now inclined to think that this bull is represented 
 without wings. The struggle with a bull, represented 
 on the Babylonian cylinder, figured here, and 
 numerous similar representations, seem to refer to 
 this incident. There is no struggle with a winged 
 bull on the Izdubar cylinders. 
 
 It would appear from the broken fragments of 
 column IV. that Heabani laid hold of the bull by 
 
THE ADVENTURES OF ISETAE. 239 
 
 the head and tail while Izdubar killed it, and Hea- 
 bani in the engraving is represented holding the bull 
 by its head and tail. 
 
 At the close of the sixth tablet the story is again 
 lost, only portions of the third and fourth columns 
 of the next tablet being preserved, but light is thrown 
 on this portion of the narrative by the remarkable 
 tablet describing the descent of Ishtar into Hades. 
 I think it probable that this tablet was in great part 
 
 IZDCBAR AND HeABAM IN CONFLICT WITH THE LlON AND BuLL. 
 
 an extract from the seventh tablet of the Izdubar 
 legends. 
 
 The tablet with the descent of Ishtar into Hades 
 was first noticed by Mr. Fox Talbot in the '' Transax;- 
 tions of the Royal Society of Literature,'^ but he 
 was entirely abroad as to the meaning of the words. 
 After this I published a short notice of it in the 
 '' North British Eeview," to clear up some of the 
 difficulties, and it has been subsequently translated 
 by Lenormant and Oppert, and re- translated by Mr. 
 Fox Talbot. These translations and various notices 
 
240 TRE ADVENTUBES OF I8HTAB. 
 
 of the Deluge tablets will be found in " Les Premieres 
 Civilisations " of Francois Lenormant, Paris, 1874, 
 a small pamphlet on the Descent of Ishtar, by Pro- 
 fessor Oppert, and various papers on these subjects 
 by Mr. Fox Talbot, in the " Transactions of the 
 Society of Biblical Archaeology," vols, i., ii., and iii., 
 and my own translation in the '' Daily Telegraph," 
 August 19, 1873. 
 
 The story of the descent of Ishtar into Hades is 
 one of the most beautiful myths in the Assyrian 
 inscriptions ; it has, however, received so much atten- 
 tion, and been so fully commented upon by various 
 scholars, that little need be said on the subject here. 
 
 It is evident that we are dealing with the same 
 goddess as the Ishtar, daughter of Anu, in the 
 Izdubar legends, although she is here called daughter 
 of Sin (the moon god) . 
 
 The description of the region of Hades is most 
 graphic, and vividly portrays the sufferings of the 
 prisoners there ; but there are several difficulties in 
 the story, as there is no indication in some cases as to 
 who acts or speaks. Uddusu-namir, created by Hea 
 to deliver Ishtar, is described as a composite animal, 
 half bitch and half man, with more than one head, 
 and appears to correspond, in some respects, to the 
 Cerberus of the classics, which had three heads ac- 
 cording to some, fifty heads according to others. 
 
 The latter part of the tablet is obscure, and appears 
 to refer to the custom of lamenting for Dumuzi or 
 Tammuz. 
 
Chapter XY. 
 
 ILLNESS AND WANDERINGS OF IZDUBAR 
 
 Heabani and the trees. — Illness of Izdubar. — Death of 
 Heabani. — Journey of Izdubar. — His dream. — Scorpion men. — 
 The Desert of Mas. — The paradise. — Siduri and Sabitu. — Ur- 
 hamsi. — Water of death. — Ragmu. — The conversation. — Hasis- 
 adra. 
 
 F the three tablets in this section, the 
 first one is very uncertain, and is put 
 together from two separate sources ; the 
 other two are more complete and satis- 
 
 factory. 
 
 Tablet VIIL 
 
 I am uncertain again if I have discovered any of 
 this tablet ; I provisionally place here some fragments 
 of the first, second, third, and sixth columns of a 
 tablet which may belong to it, but the only frag- 
 ment worth translating at present is one I have 
 given in ''Assyrian Discoveries," p. 176. In some 
 portions of these fragments there are references, as I 
 have there stated, to the story of Humbaba, but as 
 
 R 
 
242 ILLNESS AND WANDERINGS 
 
 the fragment appears to refer to the illness of Izdubar 
 T think it belongs here. 
 
 Column I. 
 
 1. to his friend .... 
 2 and 3 ... . 
 4. thy name .... 
 5 
 
 6. his speech he made .... 
 
 7. Izdubar my father .... 
 
 8. Izdubar .... 
 9 
 
 10. joined .... 
 
 11. Heabani his mouth opened and spake and 
 
 12. said to ... . 
 
 13. I join him .... 
 
 14. in the .... 
 
 15. the door .... 
 
 16. of ... . 
 
 17 and 18 ... . 
 
 19. in ... . 
 
 20. Heabani .... carried . . . 
 
 21. with the door .... thy . . . 
 
 22. the door on its sides does not . . . 
 
 23. it has not aroused her hearing . . . 
 
 24. for twenty kaspu (140 miles) it is raised . 
 
 25. and the pine tree a bush I see . . . 
 
 26. there is not another like thy tree . . . 
 
OF IZBTTBAB. 243 
 
 27. Six gars (120 feet) is thy height, two gars (40 
 feet) is thy breadth .... 
 
 28. thy circuit, thy contents, thy mass . . . 
 
 29. thy make which is in thee in the city of Nipur 
 
 30. I know thy entrance like this ... 
 
 31. and this is good . . . 
 
 32. for I have his face, for I . . . 
 
 33. I fill 
 
 34 
 
 35. for he took ... 
 
 36. the pine tree, the cedar, ... 
 
 37. in its cover . . . 
 
 38. thou also .... 
 
 39. may take ... 
 
 40. in the collection of everything . . . 
 
 41. a great destruction ... 
 
 42. the whole of the trees . . . 
 
 43. in thy land Izmanubani ... 
 
 44. thy bush ? is not strong . . . 
 
 45. thy shadow is not great . . . 
 
 46. and thy smell is not agreeable ... 
 
 47. The Izmanubani tree was angry . . . 
 
 48. made a likeness ? 
 
 49. like the tree . , . 
 
 The second, third, fourth and fifth columns appear 
 to be entirely absent, the inscription reappearing on 
 a fragment of the sixth column. 
 
244 ILLNESS AND WANDERINGS 
 
 Column II. 
 (Many lines lost.) 
 
 1. The dream which I saw .... 
 
 2. . . . made ? the mountain .... 
 
 3. he struck .... 
 
 4. They like nimgi struck .... 
 
 5. brought? forth in the vicinity .... 
 
 6. He said to his friend Heabani the dream 
 
 7. . . . good omen of the dream .... 
 
 8. the dream was deceptive .... 
 
 9. all the mountain which thou didst see . . 
 
 10. when we captured Humbaba and we . . 
 
 11. . . . of his helpers to thy .... 
 
 12. in the storm to ... . 
 
 13. For twenty kaspu he journeyed a stage 
 
 14. at thirty kaspu he made a halt? 
 
 15. in the presence of Shamas he dug out a pit 
 
 16. Izdubar ascended to over .... 
 
 17. by the side of his house he approached . 
 
 18. the mountain was subdued, the dream . 
 
 19. he made it and .... 
 
 Column III. 
 
 1. The mountain was subdued, the dream . 
 
 2. he made it and .... 
 
 3. . . . turban? .... 
 
 4. he cast him down and .... 
 
 5. the mountain like corn of the field . . . , 
 
OF IZDJJBAB, 245 
 
 6. Izdubar at the destruction set up ... . 
 
 7. Anatu the injurer of men upon him struck, 
 
 8. and in the midst of his limbs he died. 
 
 9. He spake and said to his friend : 
 
 10. Friend thou dost not ask me why I am naked, 
 
 1 1 . thou dost not inquire of me why I am spoiled, 
 
 12. God will not depart, why do my limbs burn. 
 
 13. Friend I saw a third dream, 
 
 14. and the dream which I saw entirely disappeared, 
 
 15. He invoked the god of the earth and desired 
 death. 
 
 16. A storm came out of the darkness, 
 
 17. the lightning struck and kindled a fire, 
 
 18. and came out the shadow of death. 
 
 19. It disappeared, the fire sank, 
 
 20. he struck it and it turned to a palm tree, 
 
 21. . . and in the desert thy lord was proceeding. 
 
 22. And Heabani the dream considered and said 
 to Izdubar. 
 
 The fourth and fifth columns of this tablet are 
 lost. This part of the legend appears to refer to the 
 illness of Izdubar. 
 
 Column VI. 
 
 1. My friend . . . the dream which is not . . 
 
 2. the day he dreamed the dream, the end . . . 
 
 3. Heabani lay down also one day . . . 
 
 4. which Heabani in that evening , . . 
 
 5. the third day and the fourth day which . . . 
 
6 ILLNESS AND WANDERINGS 
 
 6. the fifth, sixth, seventh, eighth, ninth 
 
 7. when Heabani was troubled . . . 
 
 8. the eleventh and twelfth . , . 
 
 9. Heabani in that evening . . . 
 
 10. Izdubar asked also . . . 
 
 11. is my friend hostile to me . . . 
 
 12. then in the midst of fight . . . 
 
 13. I turn to battle and ... 
 
 14. the friend who in battle . . . 
 
 15. I in ..... . 
 
 It must here be noted that my grounds for making 
 this the eighth tablet are extremely doubtful, it is 
 possible that the fragments are of different tablets ; 
 but they fill up an evident blank in the story here, 
 and I have inserted them pending further discoveries 
 as to their true position. 
 
 In the first column Heabani appears to be address- 
 ing certain trees, and they are supposed to have the 
 power of hearing and answering him. Heabani 
 praises one tree and sneers at another, but from the 
 mutilation of the text it does not appear why he acts 
 so. I conjecture he was seeking a charm to open the 
 door he mentions, and that according to the story 
 this charm was known to the trees. The fragment 
 of the sixth column shows Heabani unable to interpret 
 a dream, while Izdubar asks his friend to fight. 
 
 After this happened the violent death of Heabani, 
 which added to the misfortunes of Izdubar ; but no 
 fragment of this part of the story is preserved. 
 
OF IZDUBAB. 247 
 
 Tablet IX. 
 
 This tablet is in a somewhat better state than the 
 others, and all the narrative is clearer from this point, 
 not a single column of the inscription being entirely 
 lost. The ninth tablet commences with the sorrow 
 of Izdubar at the death of Heabani. 
 
 Column I. 
 
 1. Izdubar over Heabani his seer 
 
 2. bitterly lamented, and lay down on the ground. 
 
 3. I had no judgment like Heabani ; 
 
 4. Weakness entered into my soul ; 
 
 5. death I feared, and lay down on the ground. 
 
 6. For the advice of Hasisadra, son of Ubaratutu 
 
 7. The road I was taking, and joyfully I went, 
 
 8. to the neighbourhood of the mountains I took 
 at night. 
 
 9. a dream I saw, and I feared. 
 
 10. I bowed on my face, and to Sin (the moon god) 
 I prayed ; 
 
 11. and into the presence of the gods came my 
 supplication ; 
 
 12. and they sent peace unto me. 
 13 dream. 
 
 14 Sin, erred in life. 
 
 15. precious stones ... to his hand. 
 
 16. were bound to his girdle 
 
 17. like the time . . . their ... he struck 
 
 18. he struck .... fruit ? he broke 
 
248 ILLNESS AND WANDERINGS 
 
 19. and ... . 
 
 20. he threw .... 
 
 21. he was guarded .... 
 
 22. the former name .... 
 
 23. the new name .... 
 
 24. he carried .... 
 
 25. to ... . 
 
 (About six lines lost here.) 
 The second column shows Izdubar in some fabulous 
 region, whither he has wandered in search of Hasis- 
 adra. Here he sees composite monsters with their feet 
 resting in hell, and their heads reaching heaven. 
 These beings are supposed to guide and direct the 
 sun at its rising and setting. This passage is as 
 follows : — 
 
 Column II. 
 
 1. Of the country hearing him .... 
 
 2. To the mountains of Mas in his course .... 
 
 3. who each day guard the rising sun. 
 
 4. Their crown was at the lattice of heaven, 
 
 5. under hell their feet were placed. 
 
 6. The scorpion-man guarded the gate, 
 
 7. burning with terribleness, their appearance was 
 like death, 
 
 8. the might of his fear shook the forests. 
 
 9. At the rising of the sun and the setting of the 
 sun, they guarded the sun. 
 
 10. Izdubar saw them and fear and terror came 
 into his face. 
 
OF IZDUBAB. 249 
 
 11. Summoning his resolution lie approached be- 
 fore them. 
 
 12. The scorpion-man of his female asked: 
 
 13. Who comes to us with the affliction of god on 
 his body 
 
 14. To the scorpion-man his female answered: 
 
 15. The work of god is laid upon the man, 
 
 16. The scorpion-man of the hero asked, 
 
 17 of the gods the word he said: 
 
 18 distant road 
 
 19 come to my presence 
 
 20 of which the passage is difficult. 
 
 The rest of this column is lost. In it Izdubar 
 converses with the monsters and where the third 
 column begins he is telling them his purpose, to seek 
 Hasisadra. 
 
 Column III. 
 
 (1 and 2 lost.) 
 
 3. He Hasisadra my father 
 
 4. who is established in the assembly of the gods 
 
 5. death and life [are known to him] 
 
 6. The monster opened his mouth and spake 
 
 7. and said to Izdubar 
 
 8. Do it not Izdubar .... 
 
 9. of the country .... 
 
 10. for twelve kaspu (84 miles) [is the journey] 
 
 11. which is completely covered with sand, and 
 there is not a cultivated field, 
 
 12. to the rising sun .... 
 
250 ILLNESS AND WANDERINGS 
 
 13. to the setting sun .... 
 
 14. to the setting sun .... 
 
 15. he brought out .... 
 
 In this mutilated passage, the monster describes 
 the journey to be taken by Izdubar ; there are now 
 many lines wanting, until we come to the fourth 
 column. 
 
 Column IV. 
 
 1. in prayer .... 
 
 2. again thou .... 
 
 3. the monster .... 
 
 4. Izdubar .... 
 
 5. go Izdubar .... 
 
 6. lands of Mas .... 
 
 7. the road of the sun .... 
 
 8. 1 kaspu he went .... 
 
 9. which was completely covered with sand, and 
 there was not a cultivated field, 
 
 10. he was not able to look behind him. 
 
 11. 2 kaspu he went .... 
 
 This is the bottom of the fourth column ; there are 
 five lines lost at the top of the fifth column, and then 
 the narrative reopens; the text is, however, muti- 
 lated and doubtful. 
 
 Column V. 
 
 6. 4 kaspu he went .... 
 
 7. which was completely covered with sand, and 
 there was not a cultivated field. 
 
 8. he was not able to look behind him. 
 
OF IZDUBAB, 251 
 
 9. 5 kaspu he went .... 
 
 10. which was completely covered with sand, and 
 there was not a cultivated field, 
 
 11. he was not able to look behind him. 
 
 12. 6 kaspu he went .... 
 
 13. which was completely covered with sand, and 
 there was not a cultivated field, 
 
 14. he was not able to look behind him. 
 
 15. 7 kaspu he went .... 
 
 16. which was completely covered with sand, and 
 there was not a cultivated field, 
 
 17. he was not able to look behind him. 
 
 18. 8 kaspu he went .... turned ? . . . . 
 
 19. which was completely covered with sand, and 
 there was not a cultivated field, 
 
 20. he was not able to look behind him. 
 
 21. 9 kaspu he went .... to the north 
 22 his face 
 
 23 a field 
 
 24 to look behind him 
 
 25. 10 kaspu ? he went ? . . . . him 
 
 26 meeting 
 
 27 4 kaspu 
 
 28. . , . . shadow of the sun 
 29 beautiful situation 
 
 30. to the forest of the trees of the gods in 
 appearance it was equal. 
 
 31. Emeralds it carried as its fruit, 
 
 32. the branches were encircled to the points 
 covered. 
 
252 ILLNESS AND WANDERINGS 
 
 33. Ukni stones it carried as shoots? 
 
 34. the fruit it carried to the sight were large 
 Some of the words in this fragment are obscure, 
 
 but the general meaning is clear. In the next 
 column the wanderings of Izdubar are continued, 
 and he comes to a country near the sea. Fragments 
 of several hues of this column are preserved, but too 
 mutilated to translate with certainty. The frag- 
 ments are : — 
 
 Column YI. 
 (About six lines lost.) 
 
 1. the pine tree .... 
 
 2. its nest of stone .... ukni stone? 
 
 3. not striking the sea .... jet stones 
 
 4. like worms? and caterpillars .... gugmi 
 
 5. a bustard it caught? .... beautiful 
 
 6. jet stone, ka stone .... the goddess Ishtar 
 7 he carried 
 
 8. like .... asgege 
 
 9. which .... the sea 
 
 10. was .... may he raise 
 
 11. Izdubar [saw this] in his travelling 
 
 12. and he carried .... that 
 
 This tablet brings Izdubar to the region of the 
 sea-coast, but his way is then barred by two women, 
 one named Siduri, and the other Sabitu. His further 
 adventures are given on the tenth tablet, which 
 opens : 
 
OF IZDUBAB. 253 
 
 Tablet X. 
 
 1. Siduri and Sabitu who in the land beside the 
 sea dwelt 
 
 2. dwelt also .... 
 
 3. making a dwelling, making .... 
 
 4. covered with stripes of affliction in ... . 
 
 5. Izdubar struck with disease .... 
 
 6. illness covering his ... . 
 
 7. having the brand of the gods on his ... . ^ 
 
 8. there was shame of face on ... . 
 
 9. to go on the distant path his face was set. 
 
 10. Sabitu afar off pondered, 
 
 11. spake within her heart, and a resolution made. 
 
 12. Within herself also she considered: 
 
 13. What is this message 
 
 14. There is no one upright in ... . 
 
 15. And Sabitu saw him and shut her place? 
 
 16. her gate she shut, and shut her place? 
 
 17. And he Izdubar having ears heard her 
 
 18. he struck his hands and made .... 
 
 19. Izdubar to her also said to Sabitu : 
 
 20. Sabitu why dost thou shut thy place? 
 
 21. thy gate thou closest .... 
 
 22. I will strike the .... 
 
 The rest of this column is lost, but I am able to 
 say it described the meeting of Izdubar with a boat- 
 man named Urhamsi, and they commence together a 
 journey by water in a boat on the second column. 
 
254 ILLNESS AND WANDERINGS 
 
 Very little of this column is preserved ; I give two 
 fragments only here. 
 
 Column II. 
 
 1. Urhamsi to him also said to Izdubar 
 
 2. Why should I curse thee .... 
 
 3. and thy heart is tried .... 
 
 4. there is shame of face on ... . 
 
 5. thou goest on the distant path .... 
 6 burning and affliction .... 
 
 * 7 thus thou .... 
 
 8. Izdubar to him also said to Urhamsi 
 
 9 my hand has not .... 
 
 10 my heart is not .... 
 
 11 shame of face on ... . 
 
 Here again there are many wanting lines, and then 
 we have some fragments of the bottom of the column. 
 
 1 said to Izdubar 
 
 2 and his lower part 
 
 3 the ship 
 
 4 of death 
 
 5 wide 
 
 6 ends 
 
 7 to the river 
 
 8 ship 
 
 9 in the vicinity 
 
 10 boatman 
 
 11 he burned 
 
 12. . . . . to thee 
 Here there are many lines lost, then recommencing 
 the story proceeds on the third column. 
 
OF IZBUBAB. 265 
 
 Column III. 
 
 1. the friend whom I loved 
 
 2. I am not like him ... 
 
 3. Izdubar to him also said to Ur-hamsi 
 
 4. Again Ur-hamsi why .... 
 
 5. what brings (matters) to me if it ... . 
 
 6. if carried to cross the sea, if not carried [to 
 cross the sea] 
 
 7. Ur-hamsi to him also said to Izdubar 
 
 8. Thy hand Izdubar ceases .... 
 
 9. thou hidest in the place of the stones thou . . , 
 
 10. in the place of the stones hidden and they . . . 
 
 11. Take Izdubar the axe in thy hand .... 
 
 12. go down to the forest and a spear of five gar . . . 
 
 13. capture and make a burden of it, and carry it . . . 
 
 14. Izdubar on his hearing this, 
 
 15. took the axe in his hand .... 
 
 16. he went down to the forest and a spear of five 
 gar ... . 
 
 17. he took and made a burden of it, and carried 
 it [to the ship] 
 
 18. Izdubar and Urhamsi rode in the ship 
 
 19. the ship the waves took and they .... 
 
 20. a journey of one month and fifteen days. On 
 the third day in their course 
 
 21. took Urhamsi the waters of death . . • . 
 
256 ILLNESS AND WANBEBINGS 
 
 Column IY. 
 
 1. Urhamsi to him also said to Izdubar 
 
 2. the tablets? Izdubar .... 
 
 3. Let not the waters of death enclose thy 
 hand .... 
 
 4. the second time, the third time, and the fourth 
 time Izdubar was lifting the spear .... 
 
 5. the fifth, sixth, and seventh time Izdubar was 
 lifting the spear .... 
 
 6. the eighth, ninth, and tenth time Izdubar was 
 lifting the spear .... 
 
 7. the eleventh and twelfth time, Izdubar was 
 Kfting the spear .... 
 
 8. on the one hundred and twentieth time Izdu- 
 bar finished the spear 
 
 9. and he broke his girdle to ... . 
 
 10. Izdubar seized the 
 
 11. on his wings a cord he ... . 
 
 12. Hasisadra afar off pondered, 
 
 13. spake within his heart and a resolution made. 
 
 14. Within himself also he considered : 
 
 15. Why is the ship still hidden 
 
 16. is not ended the voyage .... 
 
 17. the man is not come to me and .... 
 
 18. I wonder he is not .... 
 
 19. I wonder he is not .... 
 
 20. I wonder .... 
 
 Here there is a blank, the extent of which is un- 
 certain^ and where the narrative recommences it is 
 
OF IZDUBAB. 267 
 
 on a small fragment of the third and fourth column 
 of another copy. It appears that the lost lines 
 record the meeting between Izdubar and a person 
 named Ragmu-seri-ina-namari. I have conjectured 
 that this individual was the wife of Hasisadra or 
 Noah; but there is no ground for this opinion; it is 
 possible that this individual was the gatekeeper or 
 
 Izdubar, Composite Figures, and Hasisadra (Noah) in the 
 Ark ; FROM AN Early Babylonian Cylinder. 
 
 guard, by whom Izdubar had to pass in going to 
 reach Hasisadra. 
 
 It is curious that, whenever Izdubar speaks to this 
 being, the name Ragmua is used, while, whenever 
 Izdubar is spoken to, the full name Ragmu-seri-ina- 
 namari occurs. Where the story re-opens Izdubar is 
 informing Ragmu of his first connection with Hea- 
 bani and his offers to him when he desired him to 
 come to Erech. 
 
 Column III. (fragment). 
 
 1. for my friend .... 
 
 2. free thee .... 
 
 3. weapon .... 
 
 4. bright star .... 
 
 s 
 
258 ILLNE88 AND WANDERINGS 
 
 Column IV. (fragment). 
 
 1. On a beautiful couch I will seat thee, 
 
 2. I will cause thee to sit on a comfortable seat 
 on the left, 
 
 3. the kings of the earth shall kiss thy feet. 
 
 4. I will enrich thee and the men of Erech I will 
 make silent before thee, 
 
 5. and I after thee will take all ... . 
 
 6. I will clothe thy body in raiment and .... 
 
 7. Ragmu-seri-ina-namari on his hearing this 
 
 8. his fetters loosed .... 
 
 The speech of Ragmu to Izdubar and the rest of 
 the column are lost, the narrative recommencing on 
 Column V. with another speech of Izdubar. 
 
 Column V. (fragment). 
 
 1 to me 
 
 2 my ... I wept 
 
 3 bitterly I spoke 
 
 4 my hand 
 
 5 ascended to me 
 
 6 to me 
 
 7 leopard of the desert 
 
 Column V. 
 
 1. Izdubar opened his mouth and said to Ragmu 
 2 my presence? 
 
OF IZDUBAB, 259 
 
 3 not strong 
 
 4 my face 
 
 5 lay down in the field, 
 
 6 of the mountain, the leopard of the 
 
 field, 
 
 7. Heabani my friend .... the same. 
 
 8. No one else was with us, we ascended the 
 mountain. 
 
 9. We took it and the city we destroyed. 
 
 10. We conquered also Humbaba whoin the forest 
 of pine trees dwelt. 
 
 11. Again why did his fingers lay hold to slay the 
 lions. 
 
 12. Thou wouldst have feared and thou wouldst 
 not have . . all the difficulty. 
 
 13. And he did not succeed in slaying the same 
 
 14. his heart failed, and he did not strike .... 
 over him I wept, 
 
 15. he covered also my friend like a corpse in a 
 grave, 
 
 16. like a lion? he tore? him 
 
 17. like a lioness? placed .... field 
 
 18. he was cast down to the face of the earth 
 
 19. he broke? and destroyed his defence? .... 
 
 20. he was cut ofi* and given to pour out? .... 
 
 21. Ragmu-seri-ina-namari on hearing this 
 
 Here the record is again mutilated, Izdubar further 
 informs Ragmu what he did in conjunction with 
 Heabani. Where the story reopens on Column YI. 
 
260 ILLNESS AND WANDEBINOS 
 
 Izdubar relates part of their adventure with Hum- 
 baba. 
 
 Column VI. 
 
 1 taking 
 
 2 to thee 
 
 3 thou art great 
 
 4 all the account 
 
 5 forest of pine trees 
 
 6 went night and day 
 
 7 the extent of Erech Suburi 
 
 8 he approached after us 
 
 9. . ... he opened the land of forests 
 
 10 we ascended 
 
 11 in the midst like thy mother 
 
 12 cedar and pine trees 
 
 13 with our strength 
 
 14 silent 
 
 15 he of the field 
 
 16 by her side 
 
 17 the Euphrates 
 
 Here again our narrative is lost, and where we 
 again meet the story Izdubar has spoken to Hasisadra 
 and is receiving his answer. 
 
 1. I was angry .... 
 
 2. Whenever a house was built, whenever a 
 treasure was collected 
 
 3. Whenever brothers fixed .... 
 
 4. Whenever hatred is in ... . 
 
 5. Whenever the river makes a great flood. 
 
OF IZDUBAB. 261 
 
 6. Whenever reviling within the mouth .... 
 
 7. the face that bowed before Shamas 
 
 8. from of old was not .... 
 
 9. Spoiling and death together exist 
 
 10. of death the image has not been seen. 
 
 11. The man or servant on approaching death, 
 
 12. the spirit of the great gods takes his hand. 
 
 13. The goddess Mamitu maker of fate, to them 
 their fate brings, 
 
 14. she has fixed death and life ; 
 
 15. of death the day is not known. 
 
 This statement of Hasisadra closes the tenth tablet 
 and leads to the next question of Izdubar and its 
 answer, which included the story of the Flood. 
 
 The present division of the legends has its own 
 peculiar difficulties ; in the first place it does not 
 appear how Heabani was killed. My original idea, 
 that he was killed by the poisonous insect tarnbukku, 
 I find to be incorrect, and it now appears most likely 
 either that he was killed in a quarrel with Izdubar, as 
 seems suggested by the fragment in p. 246, or that 
 he fell in an attempt to slay a lion, which is implied 
 in the passage p. 259. 
 
 In the ninth tablet I am able to make a correction 
 to my former translation ; I find the monsters seen by 
 Izdubar were composite beings, half scorpions, half 
 men. The word for scorpion has been some time ago 
 discovered by Professor Oppert, and I find it occurs 
 in the description of these beings ; also on a fragment 
 of a tablet which I found at Kouyunjik the star of 
 
262 WANDERINGS OF IZDUBAB. 
 
 the scorpion is said to belong to the eighth month, in 
 which, of course, it should naturally appear. 
 
 This assists in explaining a curious tablet printed 
 in "Cuneiform Inscriptions," vol. iii. p. 52, No. 1, 
 which has been misunderstood. This tablet speaks 
 of the appearance of comets, one of which has a tail 
 "like a lizard (or creeping thing) and a scorpion." 
 
 The land of Mas or desert of Mas over which 
 Izdubar travels in this tablet is the desert on the 
 west of the Euphrates ; on the sixth column the frag- 
 ments appear to refer to some bird with magnificent 
 
 Composite Figures (Scobpion Men); from an 
 Assyrian Cylinder. 
 
 feathers like precious stones, seen by Izdubar on his 
 journey. 
 
 I have altered my translation of the passage in pp. 
 255, 256, which I now believe to relate that Izdubar 
 at the direction of Urhamsi made a spear from one 
 of the trees of the forest before going across the 
 waters of death which separated the abode of Hasis- 
 adra from the world of mortals. I do not, however, 
 understand the passage, as from the mutilated con- 
 dition of the inscription it does not appear what he 
 attacked with it. 
 
Chapter XVI. 
 
 THE STORY OF THE FLOOD AND CONCLUSION". 
 
 Eleventh tablet. — The gods. — Sin of the world. — Command 
 to build the ark. — Its contents. — The building. — The Flood. — 
 Destruction of people. — Fear of the gods. — End of Deluge — 
 Nizir. — Resting of ark. — The birds. — The descent from the 
 ark. — The sacrifice. — Speeches of gods. — Translation of Hasis- 
 adra. — Cure of Izdubar. — His return. — Lament over Heabani. — 
 Resurrection of Heabani. — Burial of warrior. — Comparison with 
 Genesis. — Syrian nation. — Connection of legends. — Points of 
 contact. — Duration of deluge. — Mount of descent. — Ten genera- 
 tions. — Early cities. — Age of Izdubar. 
 
 HE eleventh tablet of the Izdubar series 
 is the one which first attracted attention, 
 and certainly the most important on 
 account of its containing the story of 
 the Flood. This tablet is the most perfect in the 
 series, scarcely any line being entirely lost. 
 
 Tablet XL 
 
 Column I. 
 
 1. Izdubar after this manner also said to Hasis- 
 adra afar off: 
 
264 THE STOBY OF THE FLOOD 
 
 2. I consider the matter, 
 
 3. why thou repeatest not to me from thee, 
 
 4. and thou repeatest not to me from thee, 
 
 5. thy ceasing my heart to make war 
 
 6. presses? of thee, I come up after thee, 
 
 7. . . . how thou hast done, and in the assembly 
 of the gods alive thou art placed. 
 
 8 . Hasisadra after this manner also said to Izdubar : 
 
 9. Be revealed to thee Izdubar the concealed story, 
 
 10. and the judgment of the gods be related to 
 thee, 
 
 11. The city Surippak the city where thou standest 
 not .... placed, 
 
 12. that city is ancient .... the gods within it 
 13 their servant, the great gods 
 
 14 the god Anu, 
 
 15. ..... . the god Bel, 
 
 16 the god Ninip, 
 
 17. and the god .... lord of Hades; 
 
 18. their will he revealed in the midst .... and 
 
 19. I his will was hearing and he spake to me : 
 
 20. Surippakite son of Ubaratutu 
 
 21 make a ship after this .... 
 
 22 I destroy? the sinner and life .... 
 
 23 cause to go in? the seed of life all of ifc 
 
 to the midst of the ship. 
 
 24. The ship which thou shalt make, 
 
 25. 600? cubits shall be the measure of its length, 
 and 
 
AND CONCLUSION. 265 
 
 26. 60? cubits the amount of its breadth and its 
 height. 
 
 27. . . . into the deep launch it. 
 
 28. I perceived and said to Hea my lord: 
 
 29. The ship making which thou commandest me, 
 
 30. when I shall have made, 
 
 31. young and old will deride me. 
 
 32. Hea opened his mouth and spake and said to 
 me his servant : 
 
 33 thou shalt say unto them, 
 
 34 he has turned from me and 
 
 35 fixed over me 
 
 36 like caves .... 
 
 37. . . . above and below 
 
 38. . . . closed the ship . . . 
 
 39. . . . the flood which I will send to you, 
 
 40. into it enter and the door of the ship turn. 
 
 41. Into the midst of it thy grain, thy furniture, 
 and thy goods, 
 
 42. thy wealth, thy woman servants, thy female 
 slaves, and the young men, 
 
 43. the beasts of the field, the animals of the field 
 all, I will gather and 
 
 44. I will send to thee, and they shall be enclosed 
 in thy door. 
 
 45. Adrahasis his mouth opened and spake, and 
 
 46. said to Hea his lord : 
 
 47. Any one the ship will not make ... 
 
 48. on the earth fixed .... 
 
266 THE STOBY OF THE FLOOD 
 
 49 I may see also the ship .... 
 
 50 on the ground the ship .... 
 
 51. the ship making which thou commandest me . . 
 
 52. which in ... . 
 
 Column II. 
 
 1. strong .... 
 
 2. on the fifth day .... it 
 
 3. in its circuit 14 measures ... its frame. 
 
 4. 14 measures it measured . . . over it. 
 
 5. I placed its roof, it .... I enclosed it. 
 
 6. I rode in it on the sixth time ; I examined its 
 exterior on the seventh time ; 
 
 7. its interior I examined on the eighth time. 
 
 8. Planks against the waters within it I placed. 
 
 9. I saw rents and the wanting parts I added. 
 
 10. 3 measures of bitumen I poured over the 
 outside. 
 
 11. 3 measures of bitumen I poured over the 
 inside. 
 
 12. 3 . . . men carrying its baskets, they con- 
 structed boxes 
 
 13. I placed in the boxes the offering they sacri- 
 ficed. 
 
 14. Two measures of boxes I had distributed to 
 the boatmen. 
 
 15. To ... . were sacrificed oxen 
 16 dust and 
 
 17 wine in receptacle of goats 
 
 18. I collected like the waters of a river, also 
 
AND CONCLUSION. 267 
 
 19. food like the dust of the earth also 
 
 20. I collected in boxes with my hand I placed. 
 21 Shamas .... material of the ship 
 
 completed. 
 
 22 strong and 
 
 23. the reed oars of the ship I caused to bring 
 above and below. 
 
 24 they went in two- thirds of it. 
 
 25. All I possessed the strength of it, all I pos- 
 sessed the strength of it silver, 
 
 26. all I possessed the strength of it gold, 
 
 27. all I possessed the strength of it the seed of 
 life, the whole 
 
 28. I caused to go up into the ship; all my male 
 servants and my female servants, 
 
 29. the beast of the field, the animal of the field, 
 the sons of the people all of them, I caused to go up. 
 
 30. A flood Shamas made and 
 
 31. he spake saying in the night : I will cause 
 it to rain heavily, 
 
 32. enter to the midst of the ship and shut thy 
 door. 
 
 33. that flood happened, of which 
 
 34. he spake saying in the night: I will cause it 
 to rain {or it will rain) from heaven heavily. 
 
 35. In the day I celebrated his festival 
 
 36. the day of watching fear I had. 
 
 37. I entered to the midst of the ship and shut my 
 door. 
 
268 THE STORY OF THE FLOOD 
 
 38. To close the ship to Buzur-sadirabi the boat- 
 man 
 
 39. the palace I gave with its goods. 
 
 40. Ragmu-seri-ina-namari 
 
 41. arose, from the horizon of heaven extending 
 and wide. 
 
 42. Yul in the midst of it thundered, and 
 
 43. Nebo and Saru went in front, 
 
 44. the throne bearers went over mountains and 
 plains, 
 
 45. the destroyer Nergal overturned, 
 
 46. Ninip went in front and cast down, 
 
 47. the spirits carried destruction, 
 
 48. in their glory they swept the earth; 
 
 49. of Yul the flood reached to heaven. 
 
 50. The bright earth to a waste was turned. 
 
 Column III. 
 
 1. the surface of the earth like .... it swept, 
 
 2. it destroyed all life from the face of the 
 earth .... 
 
 3. the strong deluge over the people, reached to 
 heaven. 
 
 4. Brother saw not his brother, they did not know 
 the people. In heaven 
 
 5. the gods feared the tempest and 
 
 6. sought refuge ; they ascended to the heaven of 
 Anu. 
 
 7. The gods like dogs fixed in droves prostrate. 
 
AND G0N0LU8I0N. I T / 269 
 
 ■ ^^3p 
 
 8. Spake Ishtar like a child, / ^-A^/r. ^ '^ l{ ' 
 
 9. uttered Rubat her speech : ./ ^ ^^^Sj . , 
 
 10. All to corruption are turned gijd "^^ /./r;>^ ^ O 
 
 11. then I in the presence of the go3^s prophesie^V / 
 evil. "^-v ''^•^ 
 
 12. As I prophesied in the presence of the gods 
 evil, 
 
 13. to evil were devoted all my people and I pro- 
 phesied 
 
 14. thus : I have begotten my people and 
 
 15. like the young of the fishes they fill the sea. 
 
 16. The gods concerning the spirits were weeping 
 with her, 
 
 17. the gods in seats seated in lamentation, 
 
 18. covered were their lips for the coming evil. 
 
 19. Six days and nights 
 
 20. passed, the wind, deluge, and storm, over- 
 whelmed. 
 
 21. On the seventh day in its course was calmed 
 the storm, and all the deluge 
 
 22. which had destroyed like an earthquake, 
 
 23. quieted. The sea he caused to dry, and the 
 wind and deluge ended. 
 
 24. I perceived the sea making a tossing ; 
 
 25. and the whole of mankind turned to corruption, 
 
 26. like reeds the corpses floated. 
 
 27. I opened the window, and the light broke over 
 my face, 
 
 28. it passed. I sat down and wept, 
 
 29. over my face flowed my tears. 
 
270 THE STOBY OF THE FLOOD 
 
 30. I perceived the shore at the boundary of the 
 sea, 
 
 31. for twelve measures the land rose. 
 
 32. To the country of Nizir went the ship; 
 
 33. the mountain of Nizir stopped the ship, and 
 to pass over it it was not able. 
 
 34. The first day, and the second day, the moun- 
 tain of Nizir the same. 
 
 35. The third day, and the fourth day, the moun- 
 tain of Nizir the same. 
 
 36. The fifth, and sixth, the mountain of Nizir the 
 same. 
 
 37. On the seventh day in the course of it 
 
 38. I sent torth a dove and it left. The dove 
 went and turned, and 
 
 39. a resting-place it did not find, and it returned. 
 
 40. I sent forth a swallow and it left. The swallow 
 went and turned, and 
 
 41. a resting-place it did not find, and it returned. 
 
 42. I sent forth a raven and it left. 
 
 43. The raven went, and the decrease of the water 
 it saw, and 
 
 44. it did eat, it swam, and wandered away, and 
 did not return. 
 
 45. I sent the animals forth to the four winds, I 
 poured out a libation, 
 
 46. I built an altar on the peak of the mountain, 
 
 47. by sevens herbs I cut, 
 
AND GONGL US I ON, 271 
 
 48. at the bottom of them I placed reeds, pines, 
 and simgar. 
 
 49. The gods collected at its savour, the gods 
 collected at its good savour ; 
 
 50. the gods like flies over the sacrifice gathered. 
 
 51. From of old also Rubat in her course 
 
 52. The great brightness of Anu had created. 
 When the glory 
 
 53. of those gods on the charm round my neck I 
 would not leave ; 
 
 Column IY. 
 
 1. in those days I desired that for ever I might 
 not leave them. 
 
 2. May the gods come to my altar, 
 
 3. may Elu not come to my altar, 
 
 4. for he did not consider and had made a deluge, 
 
 5. and my people he had consigned to the deep. 
 
 6. From of old also Elu in his course 
 
 7. saw the ship, and went Elu with anger filled to 
 the gods and spirits : 
 
 8. Let not any one come out alive, let not a man 
 be saved from the deep, 
 
 9. Ninip his mouth opened, and spake and said to 
 the warrior Elu : 
 
 10. Who then will ask Hea, the matter he has done? 
 
 11. and Hea knew all things. 
 
 12. Hea his mouth opened and spake, and said to 
 the warrior Bel : 
 
 13. " Thou prince of the gods warrior, 
 
272 THE STOBY OF THE FLOOD 
 
 14. when thou art angry a deluge thou makest ; 
 
 15. the doer of sin did his sin, the doer of evil did 
 his evil. 
 
 16. the just prince let him not be cut off, the faith- 
 ful let him not be destroyed. 
 
 17. Instead of thee making a deluge, may lions in- 
 crease and men be reduced ; 
 
 18. instead of thee making a deluge, may leopards 
 increase and men be reduced; 
 
 19. instead of thee making a deluge, may a famine 
 happen and the country be destroyed ; 
 
 20. instead of thee making a deluge, may pestilence 
 increase and men be destroyed." 
 
 21. I did not peer into the judgment of the gods. 
 
 22. Adrahasis a dream they sent, and the judgment 
 of the gods he heard. 
 
 23. When his judgment was accomplished, Bel 
 went up to the midst of the ship. 
 
 24. He took my hand and raised me up, 
 
 25. he caused to raise and to bring my wife to my 
 side; 
 
 26. he made a bond, he established in a covenant, 
 and gave this blessing, 
 
 27. in the presence of Hasisadra and the people 
 thus: 
 
 28. When Hasisadra, and his wife, and the people, 
 to be like the gods are carried away; 
 
 29. then shall dwell Hasisadra in a remote place 
 at the mouth of the rivers. 
 
 30. They took me, and in a remote place at the 
 mouth of the rivers they seated me. 
 
AND GONGLirSION. 273 
 
 31. When to thee whom the gods have chosen also, 
 
 32. for the health which thou seekest and askest, . 
 
 33. this be done six days and seven nights, 
 
 34. like sitting on the edge of his seat, 
 
 35. the way like a storm shall be laid upon him. 
 
 36. Hasisadra to her also said to his wife 
 
 37. I announce that the chief who grasps at health 
 
 38. the way like a storm shall be laid upon him. 
 
 39. His wife to him also said to Hasisadra afar 
 off: 
 
 40. clothe him, and let the man be sent away ; 
 
 41. the road that he came may he return in peace, 
 
 42. the great gate open and may he return to his 
 country. 
 
 43. Hasisadra to her also said to his wife : 
 
 44. The cry of a man alarms thee, 
 
 45. this do his kurummat place on his head. 
 
 46. And the day when he ascended the side of the 
 ship, 
 
 47. she did, his kurummat she placed on his head. 
 
 48. And the day when he ascended the side of the 
 
 49. first the sabusat of his kurummat^ 
 
 50. second the mussukat, third the radbat, fourth 
 she opened his zikaman, 
 
 51. fifth the cloak she placed, sixth the bass at ^ 
 
 Column Y. 
 1. seventh in a mantle she clothed him and let 
 the- man go free. 
 
274 THE STOBY OF THJEJ FLOOD 
 
 2. Izdubar to him also said to Hasisadra afar 
 off: 
 
 3. In this way thou wast compassionate over me, 
 
 4. joyfully thou hast made me, and thou hast 
 restored me. 
 
 5. Hasisadra to him also said to Izdubar. 
 6 thy hurummit^ 
 
 7. . separated thee, 
 
 8 thy kurummat^ 
 
 9. second the mussukat^ third the radhat^ 
 
 10. fourth she opened the zihaman^ 
 
 11. fifth the cloak she placed, sixth the hassat^ 
 
 12. seventh in a cloak I have clothed thee and let 
 thee go free. 
 
 13. Izdubar to him also said to Hasisadra afar 
 off: 
 
 14 Hasisadra to thee may we not 
 
 come, 
 
 15 collected 
 
 16 dwelling in death, 
 
 17 his back? dies also. 
 
 18. Hasisadra to him also said to Urhamsi the 
 boatman : 
 
 19. Urhamsi ... .to thee we cross to pre- 
 serve thee. 
 
 20. Who is beside the of support ; 
 
 21. the man whom thou comest before, disease has 
 filled his body ; 
 
 22. illness has destroyed the strength of his limbs. 
 
AND CONCLUSION. 275 
 
 23. carry him Urhamsi, to cleanse take him, 
 
 24. his disease in the water to beauty may it turn, 
 
 25. may he cast off his illness, and the sea carry it 
 away, may health cover his skin, 
 
 26. may it restore the hair of his head, 
 
 27. hanging to cover the cloak of his body. 
 
 28. That he may go to his country, that he may 
 take his road, 
 
 29. the hanging cloak may he not cast off, but 
 alone may he leave. 
 
 30. Urhamsi carried him, to cleanse he took him, 
 
 31. his disease in the water to beauty turned, 
 
 32. he cast off his illness, and the sea carried it 
 away, and health covered his skin, 
 
 33. he restored the hair of his head, hanging down 
 to cover the cloak of his body. 
 
 34. That he might go to his country, that he might 
 take his road, 
 
 35. the hanging cloak he did not cast off, but alone 
 he left. 
 
 36. Izdubar and Urhamsi rode in the ship, 
 
 37. where they placed them they rode. 
 
 38. His wife to him also said to Hasisadra afar 
 off: 
 
 39. Izdubar goes away, he is satisfied, he per- 
 forms 
 
 40. that which thou hast given him, and returns to 
 his country. 
 
276 TEE 8T0BY OF TEE FLOOD 
 
 41. And lie carried the spear? of Izdubar, 
 
 42. and the ship touched the shore. 
 
 43. Hasisadra to him also said to Izdubar : 
 
 44. Izdubar thou goest away, thou art satisfied, 
 thou performest 
 
 45. that which I have given thee, and thou re- 
 turnest to thy country. 
 
 46. Be revealed to thee Izdubar the concealed 
 story ; 
 
 47. and the judgment of the gods be related to 
 thee. 
 
 48. This account like bitumen .... 
 
 49. its renown like the Amurdin tree .... 
 
 50. when the account a hand shall take .... 
 
 51. Izdubar, this in his hearing heard, and 
 
 52. he collected great stones .... 
 
 CoLUivm VI. 
 
 1. they dragged it and to ... . 
 
 2. he carried the account .... 
 
 3. piled up the great stones .... 
 
 4. to his mule .... 
 
 5. Izdubar to him also said 
 
 6. to Urhamsi : this account .... 
 
 7. If a man in his heart take .... 
 
 8. may they bring him to Erech Suburi 
 9 speech .... 
 
 10. I will give an account and turn to. . . 
 
 ... 
 
AND CONCLUSION. 277 
 
 11. For 10 kaspu (70 miles) they journeyed the 
 stage, for 20 kapsu (140 miles) they journeyed the 
 stage 
 
 12. and Izdubar saw the hole ... 
 
 13. they returned to the midst of Erech Suburi. 
 
 14. noble of men .... 
 
 15. in his return .... 
 
 16. Izdubar approached .... 
 
 17. and over his face coursed his tears, and he 
 said to Urhamsi : 
 
 18. At my misfortune Urhamsi in my turning, 
 
 19. at my misfortune is my heart troubled. 
 
 20. I have not done good to my own self; 
 
 21. and the lion of the earth does good. 
 
 22. Then for 20 kaspu (140 miles) .... 
 
 23. ... . then I opened .... the instrument 
 
 24. the sea not to its wall then could I get, 
 
 25. And they left the ship by the shore, 20 kaspu 
 (140 miles) they journeyed the stage. 
 
 26. For 30 kaspu (210 miles) they made the ascent, 
 they came to the midst of Erech Suburi. 
 
 27. Izdubar to her also said to Urhamsi the boat 
 man: 
 
 28. Ascend Urhamsi over where the wall of 
 Erech will go ; 
 
 29. the cylinders are scattered, the bricks of its 
 casing are not made, 
 
 30. and its foundation is not laid to thy height; 
 
278 THE STOBY OF THE FLOOD 
 
 31. 1 measure the circuit of the city, 1 measure of 
 plantations, 1 measure the boundary of the temple of 
 Nantur the house of Ishtar, 
 
 32. 3 measures together the divisions of Erech . . . 
 
 The opening line of the next tablet is preserved, 
 it reads : " Tammabukku in the house of the .... 
 was left." After this the story is again lost for 
 several lines, and where it reappears Izdubar is 
 mourning for Heabani. In my first account in 
 '' Assyrian Discoveries" there are several errors which 
 were unavoidable from the state of the twelfth tablet. 
 I am now able to correct some of these, and find 
 the words tambuJcku and rnikke do not refer to the 
 author or manner of the death of Heabani, who most 
 probably died in attempting to imitate the feat of 
 Izdubar when he destroyed the lion. 
 
 The fragments of this tablet are : — 
 
 Column I. 
 
 1. Tammabukku in the house of the .... was 
 left 
 
 (Several lines lost.) 
 
 1. Izdubar .... 
 
 2. When to ... . 
 
 3. to happiness thou .... 
 
 4. a cloak shining .... 
 
 5. like a misfortune also .... 
 
 6. The noble banquet thou dost not share, 
 
 7. to the assembly they do not call thee : 
 
AND OONOLUSION. 279 
 
 8. The bow from the ground thou dost not lift, 
 
 9. what the bow has struck escapes thee : 
 
 10. The mace in thy hand thou dost not grasp, 
 
 11. the spoil defies thee : 
 
 12. Shoes on thy feet thou dost not wear, 
 
 13. the slain on the ground thou dost not stretch. 
 
 14. Thy wife whom thou lovest thou dost not kiss, 
 
 15. thy wife whom thou hates t thou dost not strike ; 
 
 16. Thy child whom thou lovest thou dost not kiss, 
 
 17. thy child whom thou hatest thou dost not strike ; 
 
 18. The arms of the earth have taken thee. 
 
 19. darkness, darkness, mother Ninazu, 
 darkness. 
 
 20. Her noble stature as his mantle covers him 
 
 21. her feet like a deep well enclose him. 
 
 This is the bottom of the first column. The next 
 column has lost all the upper part, it appears to have 
 contained the remainder of this lament, an appeal to 
 one of the gods on behalf of Heabani, and a repetition 
 of the lamentation, the third person being used in- 
 stead of the second. The fragments commence at 
 the middle of this : 
 
 1. his wife whom he hated he struck, 
 
 2. his child whom he loved he kissed; 
 
 3. his child whom he hated he struck, 
 
 4. the might of the earth has taken him. 
 
 5. darkness, darkness, mother Ninazu, 
 darkness 
 
 6. Her noble stature as his mantle covers him, 
 
 7. her feet like a deep well enclose him. 
 
280 THE STOBY OF THE FLOOD 
 
 8. Then Heabani from the earth 
 
 9. Simtar did not take him, Asakku did not take 
 him, the earth took him. 
 
 10. The resting place of Nergal the unconquered 
 did not take him, the earth took him. 
 
 11. In the place of the battle of heroes they did 
 not strike him, the earth took him. 
 
 12. Then . . . . ni son of Ninsun for his servant 
 Heabani wept ; 
 
 13. to the house of Bel alone he went. 
 
 14. '' Father Bel, a sting to the earth has 
 struck me, 
 
 15. a deadly wound to the earth has struck me, 
 
 Column III. 
 
 1. Heabani who to fly ... . 
 
 2. Simtar did not take him .... 
 
 3. the resting place of Nergal the unconquered 
 did not take him . . . 
 
 4. In the place of the battle of heroes they did 
 not .... 
 
 5. Father Bel the matter do not despise .... 
 
 6. Father Sin, a sting .... 
 
 7. a deadly wound .... 
 
 8. Heabani who to fly ... . 
 
 9. Simtar did not take him .... 
 10. the resting-place of Nergal .... 
 
 (About 12 Unes lost, containing repetition of this 
 passage.) 
 
 23. Simtar .... 
 
AND G0NGLU8I0N, 281 
 
 24. the resting place of Nergal the unconquered 
 
 25. in the place of the battle of heroes they did 
 not .... 
 
 26. Father Hea . . . . 
 
 27. To the noble warrior Merodach ..... 
 
 28. Noble warrior Merodach .... 
 
 29. the divider .... 
 
 30. the spirit .... 
 
 31. To his father .... 
 
 32. the noble warrior Merodach son of Hea 
 
 33. the divider the earth opened, and 
 
 34. the spirit (or ghost) of Heabani like glass (or 
 transparent) from the earth arose : 
 
 35 and thou explainest, 
 
 36. he pondered and repeated this : 
 
 Column IV. 
 
 1. Terrible my friend, terrible my friend, 
 
 2. may the earth cover what thou hast seen, terrible, 
 
 3. I will not tell my friend, I will not tell, 
 
 4. When the earth covers what I have seen I will 
 tell thee. 
 
 5 thou sittest weeping 
 
 6 may you sit may you weep 
 
 7 in youth also thy heart rejoice 
 
 8 become old, the worm entering 
 
 9 in youth also thy heart rejoice 
 
 10 full of dust 
 
282 THE 8T0BY OF THE FLOOD 
 
 11 he passed over 
 
 12 I see 
 
 Here there is a serious blank in the inscription, 
 about twenty lines being lost, and I conjecturally 
 insert a fragment which appears to belong to this 
 part of the narrative. It is very curious from the 
 geographical names it contains. 
 
 1 I poured out .... 
 
 2 which thou trusted .... 
 
 3 city of Babylon n . . . . 
 
 4. . . . . which he was blessed .... 
 
 5 may he mourn for my fault .... 
 
 6 may he mourn for him and for .... 
 
 7 Kisu and Harriskalama, may he mourn 
 
 8 his . . : . Cutha .... 
 
 9 Eridu? and Nipur .... 
 
 The rest of Column IV. is lost, and of the next 
 column there are only remains of the two first lines. 
 
 Column Y. 
 
 1. like a good prince who .... 
 
 2. like .... 
 
 Here there are about thirty lines missing, the story 
 recommencing with Column YI., which is perfect. 
 
 Column YI. 
 
 1. On a couch reclining and 
 
 2. pure water drinking. 
 
 3. He who in battle is slain, thou seest and I see ; 
 
AND CONCLUSION. 283 
 
 4. His father and his' mother carry his head, 
 
 5. and his wife over him weeps; 
 
 6. His friends on the ground are standing, 
 
 7. thou seest and I see. 
 
 8. His spoil on the ground is uncovered, 
 
 9. of the spoil account is not taken, 
 
 10. thou seest and I see. 
 
 11. The captives conquered come after; the food 
 
 12. which in the tents is placed is eaten. 
 
 13. The twelfth tablet of the legends of Izdubar. 
 
 14. Like the ancient copy written and made clear. 
 This passage closes this great national work, which 
 
 even in its present mutilated form is of the greatest 
 
 Hasisadra or Noah and Izdubar ; from an Early 
 Babylonian Cylinder. 
 
 importance in relation to the civilization, manners, 
 and customs of this ancient people. The'main feature 
 in this part of the Izdubar legends is the description 
 of the Flood in the eleventh tablet, which evidently 
 refers to the same event as the Flood of Noah in 
 Genesis. 
 
 In my two papers in " The Transactions of the 
 Biblical Archaeological Society," vol. ii. and vol. iii. 
 
284 THE STOBY OF THE FLOOD 
 
 I have given some comparisons with the Biblical 
 account and that of Berosus, and I have made similar 
 comparisons in my work, "Assyrian Discoveries ;'* 
 but I have myself to acknowledge that these com- 
 parisons are to a great extent superficial, a thorough 
 comparison of the Biblical and Babylonian accounts 
 of the Flood being only possible in conjunction with a 
 critical examination both of the Chaldean and Biblical 
 texts. Biblical criticism is, however, a subject on 
 which I am not competent to pronounce an inde- 
 pendent opinion, and the views of Biblical scholars 
 on the matter are so widely at variance, and some 
 of them so unmistakably coloured by prejudice, that 
 I feel I could not take up any of the prevailing views 
 without being a party to the controversy. 
 
 There is only one point which I think should not 
 be avoided in this matter : it is the view of a large 
 section of scholars that the Book of Genesis contains, 
 in some form, matter taken from two principal 
 independent sources; one is termed the Jehovistic 
 narrative, the other the Elohistic. The authorship 
 and dates of the original documents and the manner, 
 date, and extent of their combination, are points 
 which I shall not require to notice, and I must confess 
 I do not think we are at present in a position to form 
 a judgment upon them. I think all will admit a 
 connection of some sort between the Biblical 
 narrative and those of Berosus and the cuneiform 
 texts, but between Chaldea and Palestine was a 
 wide extent of country inhabited by different nations, 
 
AND G0NGLU8I0N. 285 
 
 whose territories formed a connecting link between 
 these two extremes. The Aramean and Hittite 
 races who once inhabited the region along the Eu- 
 phrates and in Syria have passed away, their history 
 has been lost, and their mythology and traditions are 
 unknown; until future researches on the sites of their 
 cities shall reveal the position in which their tradi- 
 tions stood towards those of Babylonia and Palestine, 
 we shall not be able to clear up the connection 
 between the two. 
 
 There are some differences between the accounts in 
 Genesis and the Inscriptions, but when we consider 
 the differences between the two countries of Palestine 
 and Babylonia these variations do not appear greater 
 than we should expect. Chaldea was essentially a 
 mercantile and maritime country, well watered and 
 flat, while Palestine was a hilly region with no great 
 rivers, and the Jews were shut out from the coast, 
 the maritime regions being mostly in the hands of 
 the Philistines and Phcenicians. There was a total 
 difference between the rehgious ideas of the two 
 peoples, the Jews believing in one God, the creator 
 and lord of the Universe, while the Babylonians 
 worshipped gods and lords many, every city having 
 its local deity, and these being joined by complicated 
 relations in a poetical mythology, which was in 
 marked contrast to the severe simplicity of the Jewish 
 system. With such differences it was only natural 
 that, in relating the same stories, each nation should 
 colour them in accordance with its own ideas, and 
 
286 THE STOBY OF THE FLOOD 
 
 stress would naturally in each case be laid upon 
 points with which they were familiar. Thus we should 
 expect beforehand that there would be differences in 
 the narrative such as we actually find, and we may 
 also notice that the cuneiform account does not always 
 coincide even with the account of the same events 
 given by Berosus from Chaldean sources. 
 
 The great value of the inscriptions describing the 
 Flood consists in the fact that »they form an inde- 
 pendent testimony in favour of the Biblical narrative 
 at a much earlier date than any other evidence. The 
 principal points in the two narratives compared in 
 their order will serve to show the correspondences 
 and diff*erences between the two. 
 
 Bible — Genesis. Deluge tablet. 
 1. Command to build the Chap. vi. Col. I. 
 
 
 ark 
 
 V. 14 
 
 1.21 
 
 2. 
 
 Sin of the world . . . 
 
 V. 5 
 
 1.22 
 
 3. 
 
 Threat to destroy it . . 
 
 V. 7 
 
 1.22 
 
 4. 
 
 Seed of life to be saved . 
 
 V. 19 
 
 1.23 
 
 5. 
 
 Size of the ark . . . 
 
 V. 15 
 
 1. 25, 26 
 
 6. 
 
 Animals to go in ark 
 
 V. 20 
 
 1.43 
 Col. II. 
 
 7. 
 
 Building of ark . . . 
 
 V. 22 
 
 1. 1-9 
 
 8. 
 
 Coated within and with- 
 
 
 
 
 out with bitumen . . 
 
 V. 14 
 
 1. 10, 11 
 
 9. 
 
 Food taken in the ark . 
 
 V. 21 
 Chap. vii. 
 
 1.19 
 
 0. 
 
 Coming of flood . . : 
 
 V. 11 
 
 1.40 
 
AND G0NGLTI8I0N'. 287 
 
 11. Destruction of people 
 
 12. Duration of deluge . 
 
 13. End of deluge . . . 
 
 14. Opening of window . 
 
 15. Ark rests on a mountain 
 
 1 6 . Sending forth of the birds 
 
 17. Leaving the ark . . 
 
 18. Building the altar 
 
 19. The sacrifice . . . 
 
 20. The savour of the offering 
 
 21. A deluge not to happen 
 again 
 
 22. Covenant and blessing . 
 
 23. Translation of the pa- 
 triarch (in Genesis of 
 
 Enoch) V. 24 1. 28 
 
 There is no unexpected or material difference in 
 the first four of these points, but with reference to 
 the size of the ark there is certainly a discrepancy, 
 for although the Chaldean measures are effaced it is 
 evident that in the inscription the breadth and height 
 of the vessel are stated to be the same, while these 
 are given in Genesis as fifty cubits and thirty cubits 
 respectively. 
 
 With regard to those who were saved in the ark 
 there is again a clear difference between the two 
 
 Bible — Genesis. Deluge tablet. 
 
 Chap. vii. 
 
 Col. III. 
 
 V. 21 
 
 1. 1-15 
 
 v.l2,17,24,&c. 
 
 1. 19-21 
 
 Chap. viii. 
 
 
 V. 13 
 
 1.21-26 
 
 V. 6 
 
 1.27 
 
 V. 4 
 
 1. 33 
 
 i V. 7 12 
 
 1. 384-4 
 
 V. 18, 19 
 
 1.45 
 
 V. 20 
 
 1.46 
 
 V. 20 
 
 1. 47, 48 
 
 V. 21 
 
 1.49 
 
 Chap. ix. 
 
 Col. lY. 
 
 V. 11 
 
 1. 17-20 
 
 V. 9 
 
 1. 26 
 
 Chap. V. 
 
 
288 THE 8 TOBY OF TEE FLOOD 
 
 accounts, the Bible stating that only eight persons, 
 all of the family of Noah, were saved, while the in- 
 scription includes his servants, friends, and boatmen 
 or pilots ; but certainly the most remarkable difference 
 between the two is with respect to the duration of the 
 deluge. On this point the inscription gives seven 
 days for the flood, and seven days for the resting of 
 the ark on the mountain, while the Bible gives the 
 commencement of the flood on the 17th day of the 
 second month and its termination on the 27th day of 
 the second month in the following year, making a 
 total duration of one year and ten days. Here it 
 may be remarked, that those scholars who believe in 
 two distinct documents being included in Genesis, 
 hold that in the Jehovistic narrative the statement 
 is that the flood lasted forty days, which is certainly 
 nearer to the time specified in the cuneiform text. 
 Forty is, however, often an ambiguous word, meaning 
 " many," and not necessarily fixing exactly the 
 number. There is again a difierence as to the moun- 
 tain on which the ark rested ; Nizir, the plape men- 
 tioned in the cuneiform text, being east of Assyria, 
 probably between latitudes 35° and 6° (see " Assy- 
 rian Discoveries," pp. 216, 217), while Ararat, the 
 mountain mentioned in the Bible, was north of 
 Assyria, near Lake Van. It is evident that different 
 traditions have placed the mountain of the ark in 
 totally different positions, and there is not positive 
 proof as to which is the earlier traditionary spot. 
 The word Ararat is derived from an old Babylonian 
 ivord Urdu^ meaning " highland," and might be a 
 
AND CONGLUSION. 289 
 
 general term for any hilly country, and I think it 
 quite possible that when Genesis was written the land 
 of Armenia was not intended by this term. My own 
 view is that the more southern part of the mountains 
 east of Assyria was the region of the original tradi- 
 tion, and that the other sites are subsequent identi- 
 fications due to changes in geographical names and 
 other causes. 
 
 In the account of sending forth the birds there is 
 a difference in detail between the Bible and the In- 
 scriptions which cannot be explained away; this and 
 other similar differences will serve to show that 
 neither of the two documents is copied directly from 
 the other. 
 
 Some of the other differences are evidently due to 
 the opposite religious systems of the two countries, 
 but there is again a curious point in connection with 
 the close of the Chaldean legend, this is the transla- 
 tion of the hero of the Flood. 
 
 In the Book of Genesis it is not Noah but the 
 seventh patriarch Enoch who is translated, three 
 generations before the Flood. 
 
 There appears to have been some connection 
 or confusion between Enoch and Noah in ancient 
 tradition ; both are holy men, and Enoch is said, like 
 Noah, to have predicted the Flood. 
 
 It is a curious fact that the dynasty of gods, with 
 which Egyptian mythical history commences, shows 
 some similar points. 
 
 This dynasty has sometimes seven, sometimes ten 
 
 u 
 
290 TEE STOBY OF TEE FLOOD 
 
 reigns, and in the Turin Papyrus of kings, which 
 gives ten reigns, there is the same name for the 
 seventh and tenth reign, both being called Horus, 
 and the seventh reign is stated at 300 years, which 
 is the length of life of the seventh patriarch Enoch 
 after the birth of his son. 
 
 I here show the three lists, the Egyptian gods, 
 the Jewish patriarchs, and Chaldean kings. 
 
 Egypt. 
 
 Patriarchs. 
 
 Chaldean Kings. 
 
 Ptah. 
 
 Adam. 
 
 Alorus. 
 
 Ra. 
 
 Seth. 
 
 Alaparus. 
 
 Su. 
 
 Enos. 
 
 Almelon. 
 
 Seb. 
 
 Cainan. 
 
 Ammenon. 
 
 Hosiri. 
 
 Mahalaleel. 
 
 Amegalarus. 
 
 Set. 
 
 Jared. 
 
 Daonus. 
 
 Hor. 
 
 Enoch. 
 
 jEdorachus. 
 
 Tut. 
 
 Methusaleh. 
 
 Amempsin. 
 
 Ma. 
 
 Lamech. 
 
 Otiartes. 
 
 Hor. 
 
 Noah. 
 
 Xisuthrus. 
 
 I think it cannot be accidental that in each case 
 we have ten names, but on the other hand there is 
 no resemblance between the names, which appear to 
 be independent in origin. What connection there 
 may be between the three lists we have at present 
 no means of knowing. It is probable that the lite- 
 rature of the old Syrian peoples, if it should ever be 
 recovered, may help us to the discovery of the con- 
 nection between these various accounts. 
 
 The seal which I have figured, p. 106, belonged to 
 
AND CONCLUSION. 291 
 
 a Syrian chief in the ninth century B.C., and the 
 devices upon it, the sacred tree, and composite 
 beings, show similar stories and ideas to have pre- 
 vailed there to those in Babylonia. 
 
 One question which will be asked, and asked in 
 vain, is : " Did either of the two races, Jews or Baby- 
 lonians, borrow from the other the traditions of these 
 early times, and if so, when ? " 
 
 There is one point in connection with this question 
 worth noticing : these traditions are not fixed to any 
 localities near Palestine, but are, even on the showing 
 of the Jews themselves, fixed to the neighbourhood 
 of the Euphrates valley, and Babylonia in particular ; 
 this of course is clearly stated in the Babylonian 
 inscriptions and traditions. 
 
 Eden, according even to the Jews, was by the 
 Euphrates and Tigris; the cities of Babylon, La- 
 rancha, and Sippara were supposed to have been 
 founded before the Flood. Surippak was the city of 
 the ark, the mountains east of the Tigris were the 
 resting-place of the ark, Babylon was the site of the 
 tower, and Ur of the Chaldees the birthplace of 
 Abraham. These facts and the further statement 
 that Abraham, the father and first leader of the 
 Hebrew race, migrated from Ur to Harran in Syria, 
 and from there to Palestine, are all so much evidence 
 in favour of the hypothesis that Chaldea was the 
 original home of these stories, and that the Jews 
 received them originally from the Babylonians ; but 
 on the other hand there are such striking difi*erences 
 
292 THE STOBY OF THE FLOOD 
 
 in some parts of the legends, particularly in the 
 names of the patriarchs before the Flood, that it is 
 evident further information is required before at- 
 tempting to decide the question. Passing to the 
 next, the twelfth and last tablet, the picture there 
 given, the lament for Heabani, and the curious story 
 of his ghost rising from the ground at the bidding 
 of Merodach, serve to make this as important in 
 relation to the Babylonian religion as the eleventh 
 tablet was to the book of Genesis. 
 
 Asakku is the spirit of one of the diseases, and 
 Simtar is the attendant of the goddess of Hades ; the 
 trouble appears to be that Simtar and Asakku would 
 not receive the soul of Heabani, while he was equally 
 repudiated by Nergal and shut out from the region 
 appointed for warlike heroes. The soul of Heabani 
 was confined to the earth, and, not resting there, in- 
 tercession was made to transfer him to the region of 
 the blessed. I at one time added to this tablet a 
 fragment which then appeared to belong and which 
 I interpreted to refer to Heabani's dwelHng in hell 
 and taking his way from there to heaven. The dis- 
 covery of a new fragment has forced me to alter 
 both the translation and position of this notice, 
 which I now place in the seventh tablet. This 
 considerably weakens my argument that the Baby- 
 lonians had two separate regions for a future state, 
 one of bliss, the other of joy. 
 
 Under the fourth column I have provisionally 
 placed a curious fragment where Izdubar appears 
 
AND CONCLUSION, 293 
 
 to call on his cities to mourn with him for his friend. 
 This tablet is remarkable for the number of cities 
 mentioned as already existing in the time of Izdubar. 
 Combining this notice with other parts of the legends, 
 the statements of Berosus and the notice of the cities 
 of Nimrod in Genesis, we get the following list of the 
 oldest known cities in the Euphrates valle}^ 
 
 1. Babylon. 
 
 11. Sippara. 
 
 2. Borsippa. 
 
 12. Kisu. 
 
 3. Cutha. 
 
 13. Harriskalama. 
 
 4. Larancha. 
 
 14. Ganganna. 
 
 5. Surippak. 
 
 15. Amarda. 
 
 6. Eridu. 
 
 16. Assur. 
 
 7. Nipur. 
 
 17. Nineveh. 
 
 8. Erech. 
 
 18. Rehobothair. 
 
 9. Akkad. 
 
 19. Resen. 
 
 0. Calneh. 
 
 20. Calah. 
 
 So far as the various statements go, all these cities 
 and probably many others were in existence in the 
 time of Nimrod, and some of them even before the 
 Flood ; the fact, that the Babylonians four thousand 
 years ago believed their cities to be of such an- 
 tiquity, shows that they were not recent foundations, 
 and their attainments at that time in the arts and 
 sciences proves that their civilization had already 
 known ages of progress. The epoch of Izdubar must 
 be considered at present as the commencement of 
 the united monarchy in Babylonia, and as marking 
 the first of the series of great conquests in Western 
 Asia, but how far back we have to go from our 
 
294 THE STOBY OF THE FLOOD. 
 
 earliest known monuments to reach his era we cannot 
 now tell. 
 
 It is probable that after the death of Izdubar the 
 empire he had founded fell to pieces, and was only 
 partially restored when Urukh, king of Ur, extended 
 his power over the country and founded the Chaldean 
 or Southern Sumerian dynasty. 
 
 Every nation has its hero, and it was only natural 
 on the revival of his empire that the Babylonians 
 should consecrate the memory of the king, who had 
 first aimed to give them that unity without which 
 they were powerless as a nation. 
 
Chapter XVII. 
 coisrcLusioisr. 
 
 Notices of Genesis. — Correspondence of names. — Abram. — 
 Ur of Chaldees. — Ishmael. — Sargon. — His birth. — Concealed in 
 ark. — Age of Nimrod. — Doubtful theories. — Creation. — Garden 
 of Eden. — Cannes. — Berosns. — Izdubar legends. — Urukh of Ur. 
 — Babylonian seals. — Egyptian names. — Assyrian sculptures. 
 
 CAT TE RED through various cuneiform 
 inscriptions are other notices, names, or 
 passages, connected with the Book of 
 Genesis. Although the names of the 
 Genesis patriarchs are not in the inscriptions giving 
 the history of the mythical period, the corresponding 
 personages being, as I have shown (p. 290), all under 
 different names, yet some of these Genesis patriarchal 
 names are found detached in the inscriptions. 
 
 The name Adam is in the Creation legends, but 
 only in a general sense as man, not as a proper name. 
 Several of the other names of antediluvian patriarchs 
 correspond with Babylonian words and roots, such 
 as Cain with gina and kinu, to "stand upright," to be 
 
296 G0NGLU8I0N. 
 
 *' right," Enoch withEmukor Enuk," wise," and Noah 
 with nuh, " rest," or '' satisfaction ; " but beyond these 
 some of the names appear as proper names also in 
 Babylonia, and among these are Cainan, Lamech, and 
 Tubal Cain. 
 
 Cainan is found as the name of a Babylonian town 
 Kan-nan ; the meaning may be " fish canal," its people 
 were sometimes called Kanunai or Canaanites, the 
 same name as that of the original inhabitants of 
 ■Palestine. In early times tribes often migrated and 
 carried their geographical names to their new homes ; 
 it is possible that there was some connection of this 
 sort between the two Canaans. 
 
 Lamech has already been pointed out by Palmer 
 (" Eg37ptian Chronicles," vol. i. p. 56), in the name of 
 the Deified Phoenician patriarch Diamich ; this name is 
 found in the cuneiform texts as Dumugu and Lamga, 
 two forms of a name of the moon. 
 
 Tubal Cain, the father or instructor of all metal 
 workers, has been compared with the name of Yulcan, 
 the god of smiths, the two certainly corresponding 
 both in name and character. The corresponding 
 deity in Babylonian mythology, the god of fire, 
 melter of metals, &c., has a name formed of two 
 characters which read Bil-kan. 
 
 Some of the names of patriarchs after the Flood 
 are found as names of towns in Syria, but not in 
 Babylonia; among these are Reu or Ragu, Serug, 
 and Harran. 
 
 The name of Abramu or Abram, called no doubt 
 
CONCLUSION. 
 
 29:^ 
 
 after the father of the faithful, is found in the 
 Assyrian inscriptions in the time of Esarhaddon. 
 After the captivity of the ten tribes, some of the 
 Israelites prospered in Assyria, and rose to positions 
 of trust in the empire. Abram was one of these, he 
 was sukulu rabu or " great attendant " of Esarhaddon, 
 and was eponym in Assyria, B.C. 677. Various other 
 
 MUGHEIR, THE SITE OF Ur OF THE ChALDEES, 
 
 Hebrew names are found in Assyria about this time, 
 including Pekah, Hoshea, and several compounded with 
 the two Divine names Elohim and Jehovah, showing 
 that both these names were in use among the Israelites. 
 The presence of proper names founded on the Genesis 
 stories, like Abram, and the use at this time of these 
 forms of the Divine name, should be taken into con- 
 sideration in discussing the evidence of the antiquity 
 of Genesis. 
 
298 GONGLUSION. 
 
 It is a curious fact that the rise of the kingdom of 
 Ur (cir. B.C. 2000 to 1850) coincides with the date 
 generally given for the life of Abraham, who is stated 
 (Genesis xi. 31) to have come out of Ur of the 
 Chaldees, by which title I have no doubt the Baby- 
 lonian city of Ur is meant. There is not the slightest 
 evidence of a northern Ur and a northern land of 
 the Chaldees at this period. 
 
 Some of the other Genesis names are found very 
 much earlier, the first which appears on a contem- 
 porary monument being Ishmael. In the reign of 
 Hammurabi, king of Babylonia, about B.C. 1550, 
 among the witnesses to some documents at Larsa in 
 Babylonia, appears a man named ''Abuha son of 
 Ishmael." This period in Babylonia is supposed to 
 have been one of foreign and Arabian dominion, and 
 other Hittite and Arabian names are found in the 
 inscriptions of the time. 
 
 In the Babylonian records we might expect to find 
 some notice of the wars of Chedorlaomer, king of 
 Elam, mentioned in Genesis xiv. Now although 
 evidence has been found confirming the existence of 
 a powerful monarchy in Elam at this age, and satis- 
 factory proof of the correctness of the proper names 
 mentioned in this chapter, no direct record of these 
 conquests has been discovered, but we must remem- 
 ber that our knowledge of Babylonian history is yet 
 in its infancy, and even the outlines of the chronology 
 are unknown. 
 
 After the time of Abraham the book of Genesis is 
 
G0NGLU8I0N. 299 
 
 concerned with tlie affairs of Palestine, and of the 
 countries in its immediate vicinity, and it has no 
 connection with Babylonian history and traditions ; 
 there remains, however, one story which has a strik- 
 ing likeness to that of Moses in the ark, and which, 
 although not within the period covered by Genesis, 
 is of great interest in connection with the early history 
 of the Jews. 
 
 Sargina or Sargon I. was a Babylonian monarch 
 who reigned at the city of Akkad about B.C. 1600. 
 The name of Sargon signifies the right, true, or legi- 
 timate king, and may have been assumed on his 
 ascending the throne. Sargon was probably of 
 obscure origin, and desiring to strengthen his claim 
 to the throne put out the story given in this tablet to 
 connect himself with the old line of kings. This 
 curious story is found on fragments of tablets from 
 Kouyunjik, and reads as follows : 
 
 1. Sargina the powerful king the king of Akkad 
 am I. 
 
 2. My mother was a princess, my father I did not 
 know, a brother of my father ruled over the country. 
 
 3. In the city of Azupiranu which by the side of 
 the river Euphrates is situated 
 
 4. my mother the princess conceived me ; in 
 difficulty she brought me forth 
 
 5. She placed me in an ark of rushes, with bitumen 
 my exit she sealed up. 
 
 6. She launched me on the river which did not 
 drown me. 
 
300 GONGLVSION. 
 
 7. The river carried me, to Akki the water carrier 
 it brought me. 
 
 8. Akki the water carrier in tenderness of bowels 
 lifted me; 
 
 9. Akki the water carrier as his child brought 
 me up, 
 
 10. Akki the water carrier as his husbandman 
 placed me, 
 
 11. and in my husbandry Ishtar prospered me. 
 
 12. 45 ? years the kingdom I have ruled, 
 
 13. the people of the dark races I governed, 
 
 14 over rugged countries with chariots of 
 
 bronze I rode, 
 
 15. I govern the upper countries 
 
 16. I rule? over the chiefs of the lower countries 
 
 17. To the sea coast three times I advanced, 
 Dilmun submitted, 
 
 18. Durankigal bowed, &c. &c. 
 
 After this follows an address to any king who 
 should at a later time notice the inscription. 
 
 This story is supposed to have happened about 
 B.C. 1600, rather earlier than the supposed age of 
 Moses; and, as we know that the fame of Sargon 
 reached Egypt, it is quite likely that this account 
 had a connection with the events related in Exodus 
 ii., for every action, when once performed, has a 
 tendency to be repeated. 
 
 In the body of my present work I have given the 
 various fragments of the Legends describing the 
 Creation, Flood, time of Nimrod, &c. ; and I have 
 
CONCLUSION. 301 
 
 indicated, as well as I can at present, the grounds 
 for my present conclusions respecting them, and 
 what are their principal points of contact with the 
 Bible narrative of Genesis. 
 
 I have also put forward some theories to account 
 for various difficulties in the stories, and to connect 
 together the fragmentary accounts. 
 
 The most hazardous of these theories is the one 
 which makes Izdubar or Nimrod reign in the middle 
 of the twenty-third century before the Christian era. 
 I have founded this theory on several plausible, but 
 probably merely superficial grounds ; and if any one 
 accepts my view on this point, it will be only for 
 similar reasons to those which caused me to propose 
 it; namely, because, failing this, we have no clue 
 whatever to the age and position of the piost famous 
 hero in Oriental tradition. 
 
 I never lose sight myself of the fact, that apart 
 from the more perfect and main parts of these texts, 
 both in the decipherment of the broken fragments 
 and in the various theories I have projected respect- 
 ing them, I have changed my own opinions many 
 times, and I have no doubt that any accession of 
 new material would change again my views respect- 
 ing the parts affected by it. These theories and 
 conclusions, however, although not always correct, 
 have, on their way, assisted the inquiry, and have 
 led to the more accurate knowledge of the texts ; for 
 certainly in cuneiform matters we have often had to 
 advance through error to truth. 
 
802 GONOLUSION. 
 
 In my theory for the position of Nimrod, one 
 thing is certainly clear: I have placed him as 
 low in the chronology as it is possible to make 
 him. 
 
 Making the date of Nimrod so recent as B.C. 2250, 
 I have only left from 200 to 250 years between his 
 time and the age of the oldest known monuments. 
 Looking at the fact that it is highly probable that 
 these legends were written about B.C. 2000, the 
 intervening period of two centuries does not appear 
 too great. I think it probable that the traditions on 
 which these legends were founded arose shortly after 
 the death of Izdubar ; in fact, I think that every tra- 
 dition which has any foundation in fact springs up 
 within a generation of the time when the circum- 
 stances happened. With regard to the supernatural 
 element introduced into the story, it is similar in 
 nature to many such additions to historical narra- 
 tives, especially in the East; but I would not reject 
 those events which may have happened, because in 
 order to illustrate a current belief, or add to the 
 romance of the story, the writer has introduced the 
 supernatural. 
 
 There is, I think, now too general a tendency 
 to repudiate the earlier part of history, because of 
 its evident inaccuracies and the marvellous element 
 generally combined with it. The early poems and 
 stories of almost every nation are, by some 'svriters, 
 resolved into elaborate descriptions of natural phe- 
 nomena; and in some cases, if this were true, the 
 
G0N0LU8I0N. 303 
 
 myth would have taken to create it a genius as great 
 as that of the philosophers who explain it. 
 
 The stories and myths given in the foregoing 
 pages have, probably, very different values ; some 
 are genuine traditions — some compiled to account 
 for natural phenomena, and some pure romances. 
 At the head of their history and traditions the 
 Babylonians placed an account of the creation of the 
 world; and, although different forms of this story 
 were current, in certain features they all agreed. 
 Beside the account of the present animals, they 
 related the creation of legions of monster forms 
 which disappeared before the human epoch, and they 
 accounted for the great problem of humanity — the 
 presence of evil in the world — by making out that it 
 proceeded from the original chaos, the spirit of con- 
 fusion and darkness, which was the origin of all 
 things, and which was even older than the gods. 
 
 The principal Babylonian story of the Creation, 
 given in Chapter Y., substantially agrees, as far as it 
 is preserved, with the Biblical account. According 
 to it, there was a chaos of watery matter before the 
 Creation, and from this all things were generated. 
 
 We have then a considerable blank, the con- 
 tents of which we can only conjecture, and after 
 this we come to the creation of the heavenly orbs. 
 
 The fifth tablet in the series relates how God 
 created the constellations of the stars, the signs of 
 the zodiac, the planets or wandering stars, the moon 
 and the sun. After another blank we have a frag- 
 
304 CONCL USION. 
 
 ment, the first I recognized which relates the crea- 
 tion of wild and domestic animals ; it is curious here 
 that the orio^inal tamino: of domestic animals was 
 even then so far back that all knowledge of it was 
 lost, and the '' animals of the city," or domestic 
 animals, were considered different creations to the 
 " animals of the desert," or wild animals. 
 
 Our next fragments refer to the creation of man- 
 kind, called Adam, as in the Bible ; he is made per- 
 fect, and instructed in his various religious duties, 
 but afterwards he joins with the dragon of the deep, 
 the animal of Tiamat, the spirit of chaos, and 
 offends against his god, who curses him, and calls 
 down on his head all the evils and troubles of 
 humanity. 
 
 This is followed by a war between the dragon and 
 powers of evil, or chaos on one side and the gods on 
 the other. The gods have weapons forged for them, 
 and Merodach undertakes to lead the heavenly host 
 against the dragon. The war, which is described 
 with spirit, ends of course in the triumph of the 
 principles of good, and so far as I know the Creation 
 tablets end here. 
 
 In Chapter V. I have given as far as possible 
 translations and comments on these texts, and to 
 meet the requirements of those who desire to study 
 them in the cuneiform character I have arranged to 
 publish copies of the principal fragments of the Crea- 
 tion tablets in the "Transactions of the Society of 
 Biblical Archaeology." 
 
are 
 
 f 
 CONGLirSION, / &>^ ^^/ 
 The fragments I have selected for this pup1po§e 
 
 I. Fragment of the first tablet, describing 'ih^ ^ q 
 chaos at the beginning of the world. N. ^ V^ 
 
 II. Fragment of the fifth tablet, describing the \J 
 creation of the heavenly bodies. 
 
 III. Obverse and reverse of the tablet, describing 
 the fall of man. 
 
 IV. Obverse and reverse of the principal fragment, 
 describing the conflict between the gods and 
 the spirit of chaos. 
 
 Besides this account of the Creation I have given 
 other fragments bearing upon the same events, these 
 diff*ering considerably from the longer account. The 
 principal feature in the second account is the de- 
 scription of the eagle-headed men with their family 
 of leaders — this legend clearly showing the origin of 
 the eagle-headed figures represented on the Assyrian 
 sculptures. 
 
 It is probable that some of these Babylonian le- 
 gends contained detailed descriptions of the Garden 
 of Eden, which was most likely the district of Kar- 
 duniyas, as Sir Henry Rawlinson believes. 
 
 There are coincidences in respect to the geography 
 of the region and its name which render the identi- 
 fication very probable ; the four rivers in each case, 
 two, the Euphrates and Tigris, certainly identical, 
 the known fertility of the region, its name, some- 
 times Gan-dunu, so similar to Gan-eden (the Gar- 
 den of Eden), and other considerations, all tend 
 
 X 
 
306 GONGLUSION. 
 
 towards the view that it is the Paradise of 
 Genesis. 
 
 There are evidences of the belief in the tree of 
 life, which is one of the most common emblems on 
 the seals and larger sculptures, and is even used 
 as an ornament on dresses; a sacred tree is also 
 several times mentioned in these legends, but at 
 present there is no direct connection known between 
 the tree and the Fall, although the gem engravings 
 render it very probable that there was a legend of 
 this kind like the one in Genesis. 
 
 In the history of Berosus mention is made of a 
 composite being, half man, half fish, named Oannes, 
 who was supposed to have appeared out of the sea 
 and to have taught to the Babylonians all their 
 learning. The Babylonian and Assyrian sculptures 
 have made us familiar with the figure of Oannes, and 
 have so far given evidence that Berosus has truly 
 described this mythological figure, but it is a curious 
 fact that the legend of Oannes, which must have been 
 one of the Babylonian stories of the Creation, has not 
 yet been recovered. 
 
 Besides this, there are evidently many stories of 
 early times still unknown, or only known by mere 
 fragments or allusions. 
 
 The fables which I have given in Chapter IX. 
 form a series now appearing to be separate from the 
 others, and my only excuse for inserting them here 
 was my desire to exhibit as clearly and fully as 
 possible the literature of the great epoch which pro- 
 duced the Genesis tablets. 
 
Cannes. From Nimroud Sculpture. 
 
GONGLUSION. .307 
 
 Most of the other stories, so far as I can judge, 
 are fixed to the great period before the Flood, when 
 celestial visitors came backwards and forwards to the 
 earth, and the inhabitants of the world were very 
 clearly 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 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 Berosus. 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 civili- 
 zation 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. Accord- 
 ing 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 
 
308 GONOLUSION. 
 
 period than 1,000 years. The Median or Elamite 
 conquest took place about B.C. 2450, and, if we allow 
 the round number 1,000 years for the previous 
 period, it will make the Flood fall about B.C. 3500. 
 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 period is 
 the portion of the inscription describing the building 
 of the Tower of Babel and the dispersion, unfortunately 
 too mutilated to make much use of it. 
 
 It is probable from the fragments of Berosus that 
 the incursions and dominion of the Elamites lasted 
 about two hundred years, during which the country 
 suffered very much from them. 
 
 I think it probable that Izdubar, or Nimrod, owed 
 a great portion of his fame in the first instance to his 
 slaying Humbaba, and that he readily found the 
 means of uniting the country under one sceptre, as 
 the people saw the evils of disunion, which weakened 
 them and laid them open to foreign invasion. 
 
G0N0LU8I0N. 309 
 
 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 hermit named Heabani is persuaded 
 by Zaidu, a hunter, and two females, to come to 
 Erech and interpret the dream of Izdubar. Heabani, 
 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 Heabani 
 become friends, and, having invoked the gods, they 
 start to attack Humbaba, an Elamite, who tyrannized 
 over Babylonia. Humbaba 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 regalia. 
 
 Izdubar was now proclaimed king, and extended 
 his authority from the Persian Gulf to the Armenian 
 mountains, his court and palace being at Erech. 
 Ishtar, called Nana and Uzur-amatsa, the daughter 
 according to some authorities of Anu, according to 
 others of Elu or Bel, and according to others of Sin, 
 the moon god, was widow of Dumuzi, a rihu or ruler. 
 She was queen and goddess of Erech, and fell in love 
 with Izdubar, offering him her hand and kingdom. 
 He refused, 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 
 
310 CONCLUSION. 
 
 vengeance against Izdubar. Anu complied, and 
 created the bull, on which Izdubar and Heabani 
 collected a band of warriors and went against it. 
 Heabani took hold of the animal by its head and tail, 
 while Izdubar slew it. 
 
 Ishtar on this cursed Izdubar, and descended to 
 Hell or Hades to attempt once more to summon 
 unearthly powers against Izdubar. She descends 
 to the infernal regions, which are vividly described, 
 and, passing through its seven gates, is ushered into 
 the presence of the queen of the dead. The world of 
 love goes wrong in the absence of Ishtar, 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. 
 
 Heabani, 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 Hasisadra his ancestor, who had been trans- 
 lated 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 
 learned the road to the region of the blessed, and, 
 passing across a great waste of sand, he 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 
 
GONGLTTSION. 311 
 
 boatman named Ur-hamsi, who undertook to navigate 
 him to the region of Hasisadra. 
 
 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 region. 
 
 On arriving at the other side, Izdubar was met by 
 one Ragmu, who engaged him in conversation about 
 Heabani, and then Hasisadra, taking up the conver- 
 sation, described to him the Deluge. Izdubar was 
 afterwards cured of his illness and returned with 
 Urhamsi to Erech, where he mourned anew for his 
 friend Heabani, and on intercession with the gods 
 the ghost of Heabani arises 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 probable that Izdubar was, as I have already 
 stated, Nimrod, and that he commenced his life as a 
 hunter, afterwards delivering his country from 
 foreign dominion, and slaying the usurper. 
 
 He then extended his empire into Assyria, which 
 he colonized, and founded Nineveh. The empire 
 founded by Nimrod probably fell to pieces at his 
 death ; but the Assyrian colonies grew into a power- 
 ful state, and after a brief period, Babylonia revived 
 under Urukh, king of Ur, with whom commenced 
 the monumental era. 
 
 Here the legendary and traditional age ends, and 
 
312 GONGLUSION. 
 
 about this time the stories appear to have been com- 
 mitted to writing. 
 
 It is worth while here to pause, and consider the 
 evidence of the existence of these legends from this 
 time 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 probably 
 older than B.C. 2000, others may be ranged at 
 various dates down to B.C. 1500. 
 
 The specimens engraved in pp. 39, 91, 95, 100, 
 158, 159, 188, 239, 257, 262, 283 are from Babylo- 
 nian seals, while those in pp. 41, 89, 99 are from 
 Assyrian seals. One very fine and early example is 
 photographed as the frontispiece of the present work. 
 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 I have collected from these early Babylonian 
 sealsj will serve to show the fact that the legends 
 were at that time well known, and part of the litera- 
 ture of the country. 
 
GONGLUSION. 313 
 
 There is another curious illustration of the legends 
 of Izdubar in the tablet printed, p. 46 of *' Cunei- 
 form Inscriptions," vol. ii. Our copy of this tablet 
 is dated in the seventh century B.C. ; but the geo- 
 graphical notices on it show that the original must 
 have been written during the supremacy of the city 
 of Ur, between B.C. 2000 and 1850. In this tablet 
 Surippak is called the ark city, and mention is made 
 of the ship of Izdubar, showing a knowledge of the 
 story of his voyage to find Hasisadra. 
 
 After B.C. 1500, the literature of Babylonia is 
 unknown, and we lose sight of all evidence of these 
 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," " powerful," 
 one, and it has already been suggested that the 
 reference here is to the fame of Nimrod. A little 
 later, in the period B.C. 1100 to 800, we have in 
 Egypt many persons named after Nimrod, showing 
 a knowledge of the mighty hunter there. 
 
 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 cherubims on 
 their walls, they depicted in the temples the struggle 
 
314 conclusion: 
 
 between Merodach and the dragon, the figure bf 
 Oannes and the eagle-headed man, they decorated 
 their portals with figures of Nimrod strangling a 
 lion, and carved the struggles of Nimrod and 
 Heabani 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 As- 
 surbanipal, 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 the subject of further search and discovery 
 will not slumber, and that all I have here written 
 will one day be superseded by newer texts and fuller 
 and more perfect light. 
 
INDEX. 
 
 [BEAM, 296. 
 
 Abydenus, 45, 46. 
 
 Accad or Akkad, 25, 
 293. 
 
 Adrahasis, 265, 272. 
 Age of documents, 23. 
 Alaparus, 46. 
 
 Alexander Polyliistor, 38, 49. 
 Alexander the Great, 1. 
 Alorus, 45, 46. 
 Amarda, 293. 
 Amempsin, 46. 
 Amillarus, 46. 
 Ammenon, 46. 
 Anatu, 55. 
 Anementus, 47. 
 Animals, creation of, 76. 
 Antiquity of legends, 28. 
 Anu, 53, 54, 109, 116. 
 Anus, 50. 
 Apason, 49. 
 Apollodorus, 45. 
 Ardates, 42. 
 Ark, 48, 264:, 265. 
 
 Armenia, 47. 
 Arnold, Mr. E., 6. 
 Arrangement of tablets, 20, 21. 
 Assorus, 50. 
 Assur, 31, 293. 
 Assurbanipal, 6, 33. 
 Assur-nazir-pal, 31. 
 Assyrian excavations, 6. 
 Atarpi, story of, 154, 155. 
 Athenaeum, 8. 
 Aus, 50. 
 
 Babel, 17. 
 Babil mound, 163. 
 Babylon, 45, 48, 293. 
 Babylonia, 44. 
 Babylonian cities, 293. 
 
 legends, 3. 
 
 seals, 168. 
 
 sources of literature, 22, 
 Bel, 53, 58, 99. 
 Belat, 53. 
 Belus, 42, 50. 
 Berosus, 1, 14, 37, 46. 
 
316 
 
 INDEX. 
 
 Bil-kan, 56. 
 
 Birs Nimrud, 162. 
 
 Borsippa, 293. 
 
 Bull, destruction of, 224. 
 
 Calah, 293. 
 
 Calneh, 293. 
 
 Cedars, 208. 
 
 Chaldean account of deluge, 7. 
 
 astrology, 26. 
 
 dynasties, 186. 
 Change in Assyrian language, 23. 
 Chaos, 65. 
 
 Chronology, 24, 25, 189-191. 
 Clay records, 22. 
 Coming of deluge, 267, 268. 
 Comparison of accounts of creation, 
 72. 
 
 of deluge, 284-289. 
 Composite creatures, 40, 41, 102, 
 
 103. 
 Conclusion, 295. 
 Conquest of Babylon, 24. 
 
 of Erech, 184. 
 
 of Humbaba, 216. 
 Constellations, creation of, 69. 
 Contents of library, 34. 
 Copies of texts, 305. 
 Corcyrsean mountains, 44. 
 Cory, translations of, 38-50. 
 Creation,l,3, 7,12,17, 61,101,303. 
 Creation of animals, 76. 
 
 of man, 15, 77, 78. 
 
 of moon, 70. 
 
 of stars, 69. 
 
 of sun, 70. 
 
 Cronos, 47, 48, 49. 
 Cure of Izdubar, 275. 
 Cutha, 27, 105, 293. 
 
 Dache, 50. 
 
 Dachus, 50. 
 
 Dsesius, month, 47. 
 
 " Daily Telegraph," 6, 11, 16. 
 
 collection, 15. 
 Damascius, 49. 
 Dannat, 199. 
 Daonus, 45. 
 Daos, 46. 
 
 Date ofNimrod, 302. 
 Davce, 50. 
 Davkina, 57. 
 Death of Heabani, 257. 
 Dehtzsch, Dr., 121. 
 Deluge, 1, 4, 5, 46, 48, 167, 169. 
 
 tablet, 10, 16. 
 
 predicted, 265. 
 
 commencement of, 267. 
 
 destruction wrought by, 268. 
 
 end of, 269. 
 Descent to Hades, 227. 
 Description of Hades, 227-229. 
 
 of Izdubar legends, 170. 
 Destruction made by deluge, 268, 
 
 269. 
 Dragon, 90, 91. 
 Dreams of Izdubar, 194, 245. 
 
 Eagle, 17. 
 
 Eagle-headed men, 106. 
 Eagle, fable of, 138. 
 Eden, 3, 88, 291, 306. 
 
INDEX. 
 
 31! 
 
 Elamites, 187. 
 Eneuboulus, 47. 
 Eneugamus, 47. 
 Erech, 129, 183, 293. 
 Eridu, 293. 
 Esarhaddon, 32. 
 Etana, 17, 140, 141. 
 Eiiedocus, 47. 
 Euedorachus, 45. 
 Euedoreschus, 47. 
 Evil spirits, legend of, 27. 
 Expedition to Assyria, 11. 
 Exploits of Lubara, 26. 
 
 Fables, 17, 18, 137. 
 
 Fall, 13. 
 
 Fifth tablet of the creation, 69-71. 
 
 Filling the ark, 267. 
 
 First tablet of the creation, 62. 
 
 Flood, 1, 264, 307. 
 
 Forest of Humbaba, 214. 
 
 Fox, fable of, 144. 
 
 Fox Talbot, Mr., 239. 
 
 Fragments of tablets, 19. 
 
 Ganganna, 293. 
 Generation of the gods, 66. 
 Genesis, 1, 3, 11. 
 
 stories, 33. 
 God Zu, 113, 122. 
 
 Hammurabi, 24. 
 Harriskalama, 293. 
 Hasisadra, 256, 262. 
 Hea, 53, 109, 111. 
 Heabani, 7, 193, 198. 
 
 Heabani comes to Erech, 204. 
 History of Izdubar, 309-311. 
 Horse and ox, fable of, 147-150. 
 Humbaba, 185, 207, 213. 
 
 Illinus, 50. 
 
 Ishmael, 298. 
 
 Ishtar, 17, 54, 56, 108, 129,217. 
 
 loves Izdubar, 218. 
 
 amours of, 220. 
 
 anger of, 221. 
 
 descent to Hades, 227. 
 
 in Hades, 231, 
 
 return of, 235. 
 Ismi-dagan, 26. 
 Itak, 124. 
 Izdubar, 5, 173, 194, 308. 
 
 legends, 8, 18, 27, 167, 170. 
 
 same as Nimrod, 167, 168. 
 
 parentage, 173. 
 
 exploits of, 174, 203. 
 
 conquers Humbaba, 216. 
 
 loved by Ishtar, 218. 
 
 struck with disease, 245. 
 
 wanderings of, 247. 
 
 meets scorpion men, 248. 
 
 travels over desert, 251. 
 
 meets Sabitu and Siduri, 253. 
 
 meets Urhamsi, 254. 
 
 sees Hasisadra, 260. 
 
 hears the story of the flood, 264. 
 
 cured of his illness, 275. 
 
 returns to Erech, 277. 
 
 mourns for Heabani, 279. 
 
 friendship with Heabani, 193. 
 
 dream of, 194. 
 
318 
 
 INDEX. 
 
 Jewish traditions, 284. 
 Jove, 49. 
 
 Karrak, 25, 30. 
 Ejssare, 50. 
 Kisu, 293. 
 Koujunjik, 2, 19. 
 Kudur-mabuk, 31. 
 
 Lament of Izdubar, 278-280. 
 
 Language of inscriptions, 23. 
 
 Larancha, 46, 293. 
 
 Larsa, 25, 26, 30. 
 
 Layard, Mr., 2. 
 
 Lecture on the deluge, 11. 
 
 Lenormant, M. F., 8, 239. 
 
 Libraries, 20. 
 
 Library of Assurbanipal, 33. 
 
 Literary period, 29. 
 
 Literature, Babylonian and Assy- 
 rian, 19. 
 
 Local mythology, 52. 
 
 Lubara, 17. 
 
 exploits of, 123-136. 
 
 Mamitu, 261. 
 
 Man, creation of, 77, 78. 
 
 fall of, 83-87. 
 
 pure, 79, 80. 
 
 rebels, 81. 
 Megalarus, 45, 46. 
 Merodach, 53, 57, 112. 
 Minyas, 48. 
 
 Miscellaneous texts, 153. 
 Moon, creation of, 70. 
 Moses, 48, 300. 
 
 Moymis, 50. 
 Mummu-tiamat, 63-65. 
 Mythological tablets, 4. 
 Mythology, 51. 
 
 Nabubalidina, 32. 
 
 Names in Genesis, 295. 
 
 Natural history, 35. 
 
 Nebo, 58, 118. 
 
 Nebuchadnezzar, 36, 166. 
 
 Nergal, 53, 59, 105. 
 
 Nicolaus Damascenus, 48. 
 
 Nimrod, 167, 174-183, 301. 
 
 Nineveh, 293. 
 
 Ninip, 53, 59. 
 
 Nipur, 293. 
 
 Nizir, 4, 270. 
 
 " North British Eeview," 239. 
 
 Notices of legends, 312-314. 
 
 Nusku, 53. 
 
 Cannes, 39, 45, 46, 306. 
 Odacon, 45. 
 Omoroca, 41. 
 Oppert, Prof., 239. 
 Otiartes, 46. 
 
 Pantibiblon, 45, 46. 
 
 Paradise, 251 . 
 
 Patriarchs, 290. 
 
 Pentateuch, 14. 
 
 Pine trees, 207. 
 
 Planets, creation of, 70. 
 
 Position of inscribed fragments, 20. 
 
 Prometheus, 49. 
 
INDEX. 
 
 319 
 
 Queen, great, 209. 
 
 Eagmu, 257. 
 
 Eawlinson, Sir H. C, 2, 3, 8, 86, 
 
 88, 164, 165, 178, 179. 
 Eehobothair, 293. 
 Eesen, 293. 
 
 Eesurrection of Heabani, 281. 
 Eeturn of Izdubar to Erech, 277. 
 Eiddle of the wise man, 156, 157. 
 
 Sabitu, 253. 
 Sacrifice, 271. 
 Sargon, 26, 32, 299. 
 
 saved in ark, 299. 
 Sarturda, 119, 194. 
 Satan, 14. 
 
 Sajce, Eev. A. H., 8. 
 Scorpion men, 249. 
 Semitic race, 188. 
 Senaar, 49. 
 
 Sending out birds, 270. 
 Sennacherib, 32. 
 Serpent, 139, 140. 
 Seven evil spirits, 17, 107. 
 Siduri, 253. 
 Sin, 53, 59. 
 Sin of Zu, 113. 
 Sinuri, 157, 158. 
 Sippara, 43, 45, 293. 
 Sisithrus, 47. 
 Shahnaneser II., 32. 
 Shamas, 53, 59, 109, 197. 
 Society of Bibhcal Archaeology, 5, 
 
 283, 304. 
 Speaking trees, 243. 
 
 Stars, creation of, 69. 
 Story of Ishtar, 151. 
 Sumir, 25. 
 Sun, creation of, 70. 
 Surippak, 293. 
 Sibyl, 49. 
 
 Table of gods, 60. 
 
 Tablets, mutilation of, 9. 
 
 Tablets upon evil spirits. 111. 
 
 Tauth, 49. 
 
 Thalassa, 41. 
 
 Thalatth, 14, 41. 
 
 Tiamat, 14, 99, 107. 
 
 Tiglath Pileser, 32. 
 
 Tisallat, 14. 
 
 Titan, 48, 49. 
 
 Tower in stages, 164, 165. 
 
 Tower of Babel, 8, 9, 13, 48, 158- 
 
 161. 
 Traditions collected, 28. 
 
 of Genesis, 29. 
 Tugulti-ninip, 24. 
 
 Uddusu-namir, 240. 
 Ur, 25, 30. 
 
 Urhamsi, 254, 274, 275. 
 Urukh, 25, 30, 294. 
 
 Vul, 53, 55, 108, 109, 116, 117. 
 
 War in heaven, 92-98. 
 with evil, 304. 
 
 Xisuthrus, 42, 43, 44, 46. 
 Zaidu, 200. 
 Zirat-banit, 58. 
 
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14 Sampson Low, Mars ton, &= Go's 
 
 History of Russia. See Ram baud. 
 
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List of Publications . 2 5 
 
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