Drawn by Faucher-Gudin, from a bas-relief at Koyunjik.
Behind the kufa may be seen a fisherman seated astride on
an inflated skin with his fish-basket attached to his neck.
He split it in two as one does a fish for drying; then he hung up one of the halves on high, which became the heavens; the other half he spread out under his feet to form the earth, and made the universe such as men have since known it. As in Egypt, the world was a kind of enclosed chamber balanced on the bosom of the eternal waters.* The earth, which forms the lower part of it, or floor, is something like an overturned boat in appearance, and hollow underneath, not like one of the narrow skiffs in use among other races, but a kufa, or kind of semicircular boat such as the tribes of the Lower Euphrates have made use of from earliest antiquity down to our own times.
* The description of the Egyptian world will be found in
vol. i. p. 21 of the present work. So far the only
systematic attempt to reconstruct the Chaldæan world, since
Lenormant, has been made by Jensen, who, after examining all
the elements which went to compose it, one after another,
sums up in a few pages, and reproduces in a plate, the
principal results of his inquiry. It will be seen at a
glance how much I have taken from his work, and in what
respects the drawing here reproduced differs from his.
The earth rises gradually from the extremities to the centre, like a great mountain, of which the snow-region, where the Euphrates finds its source, approximately marks the summit. It was at first supposed to be divided into seven zones, placed one on the top of the other along its sides, like the stories of a temple; later on it was divided into four “houses,” each of which, like the “houses” of Egypt, corresponded with one of the four cardinal points, and was under the rule of particular gods. Near the foot of the mountain, the edges of the so-called boat curve abruptly outwards, and surround the earth with a continuous wall of uniform height having no opening. The waters accumulated in the hollow thus formed, as in a ditch; it was a narrow and mysterious sea, an ocean stream, which no living man might cross save with permission from on high, and whose waves rigorously separated the domain of men from the regions reserved to the gods. The heavens rose above the “mountain of the world” like a boldly formed dome, the circumference of which rested on the top of the wall in the same way as the upper structures of a house rest on its foundations. Merodach wrought it out of a hard resisting metal which shone brilliantly during the day in the rays of the sun, and at night appeared only as a dark blue surface, strewn irregularly with luminous stars. He left it quite solid in the southern regions, but tunnelled it in the north, by contriving within it a huge cavern which communicated with external space by means of two doors placed at the east and the west.* The sun came forth each morning by the first of these doors; he mounted to the zenith, following the internal base of the cupola from east to south; then he slowly descended again to the western door, and re-entered the tunnel in the firmament, where he spent the night,** Merodach regulated the course of the whole universe on the movements of the sun. He instituted the year and divided it into twelve months. To each month he assigned three decans, each of whom exercised his influence successively for a period of ten days; he then placed the procession of the days under the authority of Nibiru, in order that none of them should wander from his track and be lost. “He lighted the moon that she might rule the night, and made her a star of night that she might indicate the days:*** ‘From month to month, without ceasing, shape thy disk,**** and at the beginning of the month kindle thyself in the evening, lighting up thy horns so as to make the heavens distinguishable; on the seventh day, show to me thy disk; and on the fifteenth, let thy two halves be full from month to month.’” He cleared a path for the planets, and four of them he entrusted to four gods; the fifth, our Jupiter, he reserved for himself, and appointed him to be shepherd of this celestial flock; in order that all the gods might have their image visible in the sky, he mapped out on the vault of heaven groups of stars which he allotted to them, and which seemed to men like representations of real or fabulous beings, fishes with the heads of rams, lions, bulls, goats and scorpions.
* Jensen has made a collection of the texts which speak of
the interior of the heavens (Kirib shami) and of their
aspect. The expressions which have induced many
Assyriologists to conclude that the heavens were divided
into different parts subject to different gods may be
explained without necessarily having recourse to this
hypothesis; the “heaven of Ami,” for instance, is an
expression which merely affirms Anu’s sovereignty in the
heavens, and is only a more elegant way of designating the
heavens by the name of the god who rules them. The gates of
heaven are mentioned in the account of the Creation.
** It is generally admitted that the Chaldæans believed that
the sun passed over the world in the daytime, and underneath
it during the night. The general resemblance of their theory
of the universe to the Egyptian theory leads me to believe
that they, no less than the Egyptians (cf. vol. i. pp. 24,
25, of the present work), for along time believed that the
sun and moon revolved round the earth in a horizontal plane.
*** This obscure phrase seems to be explained, if we
remember that the Chaldæan, like the Egyptian day, dated
from the rising of one moon to the rising of the following
moon; for instance, from six o’clock one evening to about
six o’clock the next evening. The moon, the star of night,
thus marks the appearance of each day and “indicates the
days.”
**** The word here translated by “disk” is literally the
royal cap, decorated with horns, “Agu,” which Sin, the moon-
god, wears on his head.
The heavens having been put in order,* he set about peopling the earth, and the gods, who had so far passively and perhaps powerlessly watched him at his work, at length made up their minds to assist him. They covered the soil with verdure, and all collectively “made living beings of many kinds. The cattle of the fields, the wild beasts of the fields, the reptiles of the fields, they fashioned them and made of them creatures of life.” ** According to one legend, these first animals had hardly left the hands of their creators, when, not being able to withstand the glare of the light, they fell dead one after the other. Then Merodach, seeing that the earth was again becoming desolate, and that its fertility was of no use to any one, begged his father Ea to cut off his head and mix clay with the blood which welled from the trunk, then from this clay to fashion new beasts and men, to whom the virtues of this divine blood would give the necessary strength to enable them to resist the air and light. At first they led a somewhat wretched existence, and “lived without rule after the manner of beasts. But, in the first year, appeared a monster endowed with human reason named Oannes, who rose from out of the Erythraean sea, at the point where it borders Babylonia. He had the whole body of a fish, but above his fish’s head he had another head which was that of a man, and human feet emerged from beneath his fish’s tail; he had a human voice, and his image is preserved to this day. He passed the day in the midst of men without taking any food; he taught them the use of letters, sciences and arts of all kinds, the rules for the founding of cities, and the construction of temples, the principles of law and of surveying; he showed them how to sow and reap; he gave them all that contributes to the comforts of life. Since that time nothing excellent has been invented. At sunset this monster Oannes plunged back into the sea, and remained all night beneath the waves, for he was amphibious. He wrote a book on the origin of things and of civilization, which he gave to men.” These are a few of the fables which were current among the races of the Lower Euphrates with regard to the first beginnings of the universe. That they possessed many other legends of which we now know nothing is certain, but either they have perished for ever, or the works in which they were recorded still await discovery, it may be under the ruins of a palace or in the cupboards of some museum.
* The arrangement of the heavens by Merodach is described at the end of the fourth and beginning of the fifth tablets. The text, originally somewhat obscure, is so mutilated in places that it is not always possible to make out the sense with certainty.
** The creation of the animals and then of man is related on the seventh tablet, and on a tablet the place of which, in the series, is still undetermined. I have been obliged to translate the text rather freely, so as to make the meaning clear to the modern reader.