Myths of Babylonia and a.s.syria.

by Donald A. Mackenzie.

PREFACE

This volume deals with the myths and legends of Babylonia and a.s.syria, and as these reflect the civilization in which they developed, a historical narrative has been provided, beginning with the early Sumerian Age and concluding with the periods of the Persian and Grecian Empires. Over thirty centuries of human progress are thus pa.s.sed under review.

During this vast interval of time the cultural influences emanating from the Tigro-Euphrates valley reached far-distant sh.o.r.es along the intersecting avenues of trade, and in consequence of the periodic and widespread migrations of peoples who had acquired directly or indirectly the leavening elements of Mesopotamian civilization. Even at the present day traces survive in Europe of the early cultural impress of the East; our "Signs of the Zodiac", for instance, as well as the system of measuring time and s.p.a.ce by using 60 as a basic numeral for calculation, are inheritances from ancient Babylonia.

As in the Nile Valley, however, it is impossible to trace in Mesopotamia the initiatory stages of prehistoric culture based on the agricultural mode of life. What is generally called the "Dawn of History" is really the beginning of a later age of progress; it is necessary to account for the degree of civilization attained at the earliest period of which we have knowledge by postulating a remoter age of culture of much longer duration than that which separates the "Dawn" from the age in which we now live. Although Sumerian (early Babylonian) civilization presents distinctively local features which justify the application of the term "indigenous" in the broad sense, it is found, like that of Egypt, to be possessed of certain elements which suggest exceedingly remote influences and connections at present obscure. Of special interest in this regard is Professor Budge's mature and well-deliberated conclusion that "both the Sumerians and early Egyptians derived their primeval G.o.ds from some common but exceedingly ancient source". The prehistoric burial customs of these separate peoples are also remarkably similar and they resemble closely in turn those of the Neolithic Europeans. The c.u.mulative effect of such evidence forces us to regard as not wholly satisfactory and conclusive the hypothesis of cultural influence. A remote racial connection is possible, and is certainly worthy of consideration when so high an authority as Professor Frazer, author of _The Golden Bough_, is found prepared to admit that the widespread "h.o.m.ogeneity of beliefs" may have been due to "h.o.m.ogeneity of race". It is shown (Chapter 1) that certain ethnologists have acc.u.mulated data which establish a racial kinship between the Neolithic Europeans, the proto-Egyptians, the Sumerians, the southern Persians, and the Aryo-Indians.

Throughout this volume comparative notes have been compiled in dealing with Mesopotamian beliefs with purpose to a.s.sist the reader towards the study of linking myths and legends. Interesting parallels have been gleaned from various religious literatures in Europe, Egypt, India, and elsewhere. It will be found that certain relics of Babylonian intellectual life, which have a distinctive geographical significance, were shared by peoples in other cultural areas where they were similarly overlaid with local colour. Modes of thought were the products of modes of life and were influenced in their development by human experiences. The influence of environment on the growth of culture has long been recognized, but consideration must also be given to the choice of environment by peoples who had adopted distinctive habits of life. Racial units migrated from cultural areas to districts suitable for colonization and carried with them a heritage of immemorial beliefs and customs which were regarded as being quite as indispensable for their welfare as their implements and domesticated animals.

When consideration is given in this connection to the conservative element in primitive religion, it is not surprising to find that the growth of religious myths was not so spontaneous in early civilizations of the highest order as has. .h.i.therto been a.s.sumed. It seems clear that in each great local mythology we have to deal, in the first place, not with symbolized ideas so much as symbolized folk beliefs of remote antiquity and, to a certain degree, of common inheritance. It may not be found possible to arrive at a conclusive solution of the most widespread, and therefore the most ancient folk myths, such as, for instance, the Dragon Myth, or the myth of the culture hero. Nor, perhaps, is it necessary that we should concern ourselves greatly regarding the origin of the idea of the dragon, which in one country symbolized fiery drought and in another overwhelming river floods.

The student will find footing on surer ground by following the process which exalts the dragon of the folk tale into the symbol of evil and primordial chaos. The Babylonian Creation Myth, for instance, can be shown to be a localized and glorified legend in which the hero and his tribe are displaced by the war G.o.d and his fellow deities whose welfare depends on his prowess. Merodach kills the dragon, Tiamat, as the heroes of Eur-Asian folk stories kill grisly hags, by casting his weapon down her throat.

He severed her inward parts, he pierced her heart, He overcame her and cut off her life; He cast down her body and stood upon it ...

And with merciless club he smashed her skull.

He cut through the channels of her blood, And he made the north wind to bear it away into secret places.

Afterwards

He divided the flesh of the _Ku-pu_ and devised a cunning plan.

Mr. L.W. King, from whose scholarly _Seven Tablets of Creation_ these lines are quoted, notes that "Ku-pu" is a word of uncertain meaning.

Jensen suggests "trunk, body". Apparently Merodach obtained special knowledge after dividing, and perhaps eating, the "Ku-pu". His "cunning plan" is set forth in detail: he cut up the dragon's body:

He split her up like a flat fish into two halves.

He formed the heavens with one half and the earth with the other, and then set the universe in order. His power and wisdom as the Demiurge were derived from the fierce and powerful Great Mother, Tiamat.

In other dragon stories the heroes devise their plans after eating the dragon's heart. According to Philostratus,[1] Apollonius of Tyana was worthy of being remembered for two things--his bravery in travelling among fierce robber tribes, not then subject to Rome, and his wisdom in learning the language of birds and other animals as the Arabs do.

This accomplishment the Arabs acquired, Philostratus explains, by eating the hearts of dragons. The "animals" who utter magic words are, of course, the Fates. Siegfried of the _Nibelungenlied_, after slaying the Regin dragon, makes himself invulnerable by bathing in its blood.

He obtains wisdom by eating the heart: as soon as he tastes it he can understand the language of birds, and the birds reveal to him that Mimer is waiting to slay him. Sigurd similarly makes his plans after eating the heart of the Fafner dragon. In Scottish legend Finn-mac-Coul obtains the power to divine secrets by partaking of a small portion of the seventh salmon a.s.sociated with the "well dragon", and Michael Scott and other folk heroes become great physicians after tasting the juices of the middle part of the body of the white snake.

The hero of an Egyptian folk tale slays a "deathless snake" by cutting it in two parts and putting sand between the parts. He then obtains from the box, of which it is the guardian, the book of spells; when he reads a page of the spells he knows what the birds of the sky, the fish of the deep, and the beasts of the hill say; the book gives him power to enchant "the heaven and the earth, the abyss, the mountains and the sea".[2]

Magic and religion were never separated in Babylonia; not only the priests but also the G.o.ds performed magical ceremonies. Ea, Merodach's father, overcame Apsu, the husband of the dragon Tiamat, by means of spells: he was "the great magician of the G.o.ds". Merodach's division of the "Ku-pu" was evidently an act of contagious magic; by eating or otherwise disposing of the vital part of the fierce and wise mother dragon, he became endowed with her attributes, and was able to proceed with the work of creation. Primitive peoples in our own day, like the Abipones of Paraguay, eat the flesh of fierce and cunning animals so that their strength, courage, and wisdom may be increased.

The direct influence exercised by cultural contact, on the other hand, may be traced when myths with an alien geographical setting are found among peoples whose experiences could never have given them origin. In India, where the dragon symbolizes drought and the western river deities are female, the Manu fish and flood legend resembles closely the Babylonian, and seems to throw light upon it. Indeed, the Manu myth appears to have been derived from the lost flood story in which Ea figured prominently in fish form as the Preserver. The Babylonian Ea cult and the Indian Varuna cult had apparently much in common, as is shown.

Throughout this volume special attention has been paid to the various peoples who were in immediate contact with, and were influenced by, Mesopotamian civilization. The histories are traced in outline of the Kingdoms of Elam, Urartu (Ancient Armenia), Mitanni, and the Hitt.i.tes, while the story of the rise and decline of the Hebrew civilization, as narrated in the Bible and referred to in Mesopotamian inscriptions, is related from the earliest times until the captivity in the Neo-Babylonian period and the restoration during the age of the Persian Empire. The struggles waged between the great Powers for the control of trade routes, and the periodic migrations of pastoral warrior folks who determined the fate of empires, are also dealt with, so that light may be thrown on the various processes and influences a.s.sociated with the developments of local religions and mythologies.

Special chapters, with comparative notes, are devoted to the Ishtar-Tammuz myths, the Semiramis legends, Ashur and his symbols, and the origin and growth of astrology and astronomy.

The ethnic disturbances which occurred at various well-defined periods in the Tigro-Euphrates valley were not always favourable to the advancement of knowledge and the growth of culture. The invaders who absorbed Sumerian civilization may have secured more settled conditions by welding together political units, but seem to have exercised a retrogressive influence on the growth of local culture.

"Babylonian religion", writes Dr. Langdon, "appears to have reached its highest level in the Sumerian period, or at least not later than 2000 B.C. From that period onward to the first century B.C. popular religion maintained with great difficulty the sacred standards of the past." Although it has been customary to characterize Mesopotamian civilization as Semitic, modern research tends to show that the indigenous inhabitants, who were non-Semitic, were its originators.

Like the proto-Egyptians, the early Cretans, and the Pelasgians in southern Europe and Asia Minor, they invariably achieved the intellectual conquest of their conquerors, as in the earliest times they had won victories over the antagonistic forces of nature. If the modern view is accepted that these ancient agriculturists of the G.o.ddess cult were of common racial origin, it is to the most representative communities of the widespread Mediterranean race that the credit belongs of laying the foundations of the brilliant civilizations of the ancient world in southern Europe, and Egypt, and the valley of the Tigris and Euphrates.

INTRODUCTION

Ancient Babylonia has made stronger appeal to the imagination of Christendom than even Ancient Egypt, because of its a.s.sociation with the captivity of the Hebrews, whose sorrows are enshrined in the familiar psalm:

By the rivers of Babylon, there we sat down; Yea, we wept, when we remembered Zion.

We hanged our harps upon the willows....

In sacred literature proud Babylon became the city of the anti-Christ, the symbol of wickedness and cruelty and human vanity. Early Christians who suffered persecution compared their worldly state to that of the oppressed and disconsolate Hebrews, and, like them, they sighed for Jerusalem--the new Jerusalem. When St. John the Divine had visions of the ultimate triumph of Christianity, he referred to its enemies--the unbelievers and persecutors--as the citizens of the earthly Babylon, the doom of which he p.r.o.nounced in stately and memorable phrases:

Babylon the great is fallen, is fallen, And is become the habitation of devils, And the hold of every foul spirit, And a cage of every unclean and hateful bird....

For her sins have reached unto heaven And G.o.d hath remembered her iniquities....

The merchants of the earth shall weep and mourn over her, For no man buyeth their merchandise any more.

"At the noise of the taking of Babylon", cried Jeremiah, referring to the original Babylon, "the earth is moved, and the cry is heard among the nations.... It shall be no more inhabited forever; neither shall it be dwelt in from generation to generation." The Christian Saint rendered more profound the brooding silence of the desolated city of his vision by voicing memories of its beauty and gaiety and bustling trade:

The voice of harpers, and musicians, and of pipers and trumpeters shall be heard no more at all in thee; And no craftsman, of whatsoever craft he be, shall be found any more in thee; And the light of a candle shall shine no more at all in thee; And the voice of the bridegroom and of the bride shall be heard no more at all in thee: For thy merchants were the great men of the earth; For by thy sorceries were all nations deceived.

_And in her was found the blood of prophets, and of saints,_ _And of all that were slain upon the earth_.[3]

So for nearly two thousand years has the haunting memory of the once-powerful city pervaded Christian literature, while its broken walls and ruined temples and palaces lay buried deep in desert sand.

The history of the ancient land of which it was the capital survived in but meagre and fragmentary form, mingled with acc.u.mulated myths and legends. A slim volume contained all that could be derived from references in the Old Testament and the compilations of cla.s.sical writers.

It is only within the past half-century that the wonderful story of early Eastern civilization has been gradually pieced together by excavators and linguists, who have thrust open the door of the past and probed the hidden secrets of long ages. We now know more about "the land of Babel" than did not only the Greeks and Romans, but even the Hebrew writers who foretold its destruction. Glimpses are being afforded us of its life and manners and customs for some thirty centuries before the captives of Judah uttered lamentations on the banks of its reedy ca.n.a.ls. The sites of some of the ancient cities of Babylonia and a.s.syria were identified by European officials and travellers in the East early in the nineteenth century, and a few relics found their way to Europe. But before Sir A.H. Layard set to work as an excavator in the "forties", "a case scarcely three feet square", as he himself wrote, "enclosed all that remained not only of the great city of Nineveh, but of Babylon itself".[4]

Layard, the distinguished pioneer a.s.syriologist, was an Englishman of Huguenot descent, who was born in Paris. Through his mother he inherited a strain of Spanish blood. During his early boyhood he resided in Italy, and his education, which began there, was continued in schools in France, Switzerland, and England. He was a man of scholarly habits and fearless and independent character, a charming writer, and an accomplished fine-art critic; withal he was a great traveller, a strenuous politician, and an able diplomatist. In 1845, while sojourning in the East, he undertook the exploration of ancient a.s.syrian cities. He first set to work at Kalkhi, the Biblical Calah.

Three years previously M.P.C. Botta, the French consul at Mosul, had begun to investigate the Nineveh mounds; but these he abandoned for a mound near Khorsabad which proved to be the site of the city erected by "Sargon the Later", who is referred to by Isaiah. The relics discovered by Botta and his successor, Victor Place, are preserved in the Louvre.

At Kalkhi and Nineveh Layard uncovered the palaces of some of the most famous a.s.syrian Emperors, including the Biblical Shalmaneser and Esarhaddon, and obtained the colossi, bas reliefs, and other treasures of antiquity which formed the nucleus of the British Museum's unrivalled a.s.syrian collection. He also conducted diggings at Babylon and Niffer (Nippur). His work was continued by his a.s.sistant, Hormuzd Ra.s.sam, a native Christian of Mosul, near Nineveh. Ra.s.sam studied for a time at Oxford.

The discoveries made by Layard and Botta stimulated others to follow their example. In the "fifties" Mr. W.K. Loftus engaged in excavations at Larsa and Erech, where important discoveries were made of ancient buildings, ornaments, tablets, sarcophagus graves, and pot burials, while Mr. J.E. Taylor operated at Ur, the seat of the moon cult and the birthplace of Abraham, and at Eridu, which is generally regarded as the cradle of early Babylonian (Sumerian) civilization.

In 1854 Sir Henry Rawlinson superintended diggings at Birs Nimrud (Borsippa, near Babylon), and excavated relics of the Biblical Nebuchadrezzar. This notable archaeologist began his career in the East as an officer in the Bombay army. He distinguished himself as a political agent and diplomatist. While resident at Baghdad, he devoted his leisure time to cuneiform studies. One of his remarkable feats was the copying of the famous trilingual rock inscription of Darius the Great on a mountain cliff at Behistun, in Persian Kurdistan. This work was carried out at great personal risk, for the cliff is 1700 feet high and the sculptures and inscriptions are situated about 300 feet from the ground.

Darius was the first monarch of his line to make use of the Persian cuneiform script, which in this case he utilized in conjunction with the older and more complicated a.s.syro-Babylonian alphabetic and syllabic characters to record a portion of the history of his reign.

Rawlinson's translation of the famous inscription was an important contribution towards the decipherment of the cuneiform writings of a.s.syria and Babylonia.

Twelve years of brilliant Mesopotamian discovery concluded in 1854, and further excavations had to be suspended until the "seventies" on account of the unsettled political conditions of the ancient land and the difficulties experienced in dealing with Turkish officials. During the interval, however, archaeologists and philologists were kept fully engaged studying the large amount of material which had been acc.u.mulated. Sir Henry Rawlinson began the issue of his monumental work _The Cuneiform Inscriptions of Western Asia_ on behalf of the British Museum.

Goodspeed refers to the early archaeological work as the "Heroic Period" of research, and says that the "Modern Scientific Period"

began with Mr. George Smith's expedition to Nineveh in 1873.

George Smith, like Henry Schliemann, the pioneer investigator of pre-h.e.l.lenic culture, was a self-educated man of humble origin. He was born at Chelsea in 1840. At fourteen he was apprenticed to an engraver. He was a youth of studious habits and great originality, and interested himself intensely in the discoveries which had been made by Layard and other explorers. At the British Museum, which he visited regularly to pore over the a.s.syrian inscriptions, he attracted the attention of Sir Henry Rawlinson. So greatly impressed was Sir Henry by the young man's enthusiasm and remarkable intelligence that he allowed him the use of his private room and provided casts and squeezes of inscriptions to a.s.sist him in his studies. Smith made rapid progress. His earliest discovery was the date of the payment of tribute by Jehu, King of Israel, to the a.s.syrian Emperor Shalmaneser.

Sir Henry availed himself of the young investigator's a.s.sistance in producing the third volume of _The Cuneiform Inscriptions_.

In 1867 Smith received an appointment in the a.s.syriology Department of the British Museum, and a few years later became famous throughout Christendom as the translator of fragments of the Babylonian Deluge Legend from tablets sent to London by Ra.s.sam. Sir Edwin Arnold, the poet and Orientalist, was at the time editor of the _Daily Telegraph_, and performed a memorable service to modern scholarship by dispatching Smith, on behalf of his paper, to Nineveh to search for other fragments of the Ancient Babylonian epic. Ra.s.sam had obtained the tablets from the great library of the cultured Emperor Ashur-bani-pal, "the great and n.o.ble Asnapper" of the Bible,[5] who took delight, as he himself recorded, in