CHAPTER I—ANCIENT CHALDÆA
The Creation, the Deluge, the history of the gods—The country, its cities its inhabitants, its early dynasties.
“In the time when nothing which was called heaven existed above, and when nothing below had as yet received the name of earth,* Apsu, the Ocean, who first was their father, and Chaos-Tiâmat, who gave birth to them all, mingled their waters in one, reeds which were not united, rushes which bore no fruit.” ** Life germinated slowly in this inert mass, in which the elements of our world lay still in confusion: when at length it did spring up, it was but feebly, and at rare intervals, through the hatching of divine couples devoid of personality and almost without form. “In the time when the gods were not created, not one as yet, when they had neither been called by their names, nor had their destinies been assigned to them by fate, gods manifested themselves. Lakhmu and Lakhamu were the first to appear, and waxed great for ages; then Anshar and Kishar were produced after them. Days were added to days, and years were heaped upon years: Anu, Inlil, and Ea were born in their turn, for Anshar and Kishar had given them birth.” As the generations emanated one from the other, their vitality increased, and the personality of each became more clearly defined; the last generation included none but beings of an original character and clearly marked individuality. Anu, the sunlit sky by day, the starlit firmament by night; Inlil-Bel, the king of the earth; Ea, the sovereign of the waters and the personification of wisdom.*** Each of them duplicated himself, Anu into Anat, Bel into Belit, Ea into Damkina, and united himself to the spouse whom he had deduced from himself. Other divinities sprang from these fruitful pairs, and the impulse once given, the world was rapidly peopled by their descendants. Sin, Shamash, and Kamman, who presided respectively over the moon, the sun, and the air, were all three of equal rank; next came the lords of the planets, Ninib, Merodach, Nergal, the warrior-goddess Ishtar, and Nebo; then a whole army of lesser deities, who ranged themselves around Anu as round a supreme master. Tiâmat, finding her domain becoming more and more restricted owing to the activity of the others, desired to raise battalion against battalion, and set herself to create unceasingly; but her offspring, made in her own image, appeared like those incongruous phantoms which men see in dreams, and which are made up of members borrowed from a score of different animals. They appeared in the form of bulls with human heads, of horses with the snouts of dogs, of dogs with quadruple bodies springing from a single fish-like tail. Some of them had the beak of an eagle or a hawk; others, four wings and two faces; others, the legs and horns of a goat; others, again, the hind quarters of a horse and the whole body of a man. Tiâmat furnished them with terrible weapons, placed them under the command of her husband Kingu, and set out to war against the gods.
* In Chaldæa, as in Egypt, nothing was supposed to have a
real existence until it had received its name: the sentence
quoted in the text means practically, that at that time
there was neither heaven nor earth.
** Apsu has been transliterated kiracruv [in Greek], by the
author an extract from whose works has been preserved by
Damascius. He gives a different version of the tradition,
according to which the amorphous goddess Mummu-Tiâmat
consisted of two persons. The first, Tauthé, was the wife of
Apasôn; the second, Moymis, was the son of Apasôn and of
Tauthé. The last part of the sentence is very obscure in the
Assyrian text, and has been translated in a variety of
different ways. It seems to contain a comparison between
Apsû and Mummu-Tiâmat on the one hand, and the reeds and
clumps of rushes so common in Chaldæa on the other; the two
divinities remain inert and unfruitful, like water-plants
which have not yet manifested their exuberant growth.
*** The first fragments of the Chaldæan account of the
Creation were discovered by G. Smith, who described them in
the Daily Telegraph (of March 4, 1875), and published them
in the Transactions of the Society of Biblical Archæology,
and translated in his Chaldæan account of Genesis all the
fragments with which he was acquainted; other fragments have
since been collected, but unfortunately not enough to enable
us to entirely reconstitute the legend. It covered at least
six tablets, possibly more. Portions of it have been
translated after Smith, by Talbot, by Oppert, by Lenormant,
by Schrader, by Sayce, by Jensen, by Winckler, by Zimmern,
and lastly by Delîtzsch. Since G. Smith wrote The Chaldæan
Account, a fragment of a different version has been
considered to be a part of the dogma of the Creation, as it
was put forth at Kutha.
Drawn by Faucher-Gudin from an Assyrian bas-relief from
Khorsabad
At first they knew not whom to send against her. Anshar despatched his son Anu; but Anu was afraid, and made no attempt to oppose her. He sent Ea; but Ea, like Anu, grew pale with fear, and did not venture to attack her. Merodach, the son of Ea, was the only one who believed himself strong enough to conquer her. The gods, summoned to a solemn banquet in the palace of Anshar, unanimously chose him to be their champion, and proclaimed him king. “Thou, thou art glorious among the great gods, thy will is second to none, thy bidding is Anu; Marduk (Merodach), thou art glorious among the great gods, thy will is second to none,* thy bidding is Anu.** From this day, that which thou orderest may not be changed, the power to raise or to abase shall be in thy hand, the word of thy mouth shall endure, and thy commandment shall not meet with opposition. None of the gods shall transgress thy law; but wheresoever a sanctuary of the gods is decorated, the place where they shall give their oracles shall be thy place.*** Marduk, it is thou who art our avenger! We bestow on thee the attributes of a king; the whole of all that exists, thou hast it, and everywhere thy word shall be exalted. Thy weapons shall not be turned aside, they shall strike thy enemy. O master, who trusts in thee, spare thou, his life; but the god who hath done evil, put out his life like water. They clad their champion in a garment, and thus addressed him: ‘Thy will, master, shall be that of the gods. Speak the word, ‘Let it be so,’ it shall be so. Thus open thy mouth, this garment shall disappear; say unto it, ‘Return,’ and the garment shall be there.” He spoke with his lips, the garment disappeared; he said unto it, “Return,” and the garment was restored.