The second column, which is much mutilated at the beginning, goes on to describe “the trouble” of the moon-god, how “night and day in eclipse, in the seat of his dominion he sat not.” But

Eagle-headed Man. From Nimroud Sculpture.

Most of the remainder of the legend, consisting of some forty lines, is unfortunately lost, owing to a fracture of the tablet. What is left, however, shows that Merodach, “the brilliance of the sun,” for such is the meaning of his name, who always appears in the Accadian hymns as a kind of Babylonian Prometheus and universal benefactor, comes to the help of the “labouring” moon, and “awe” goes before him. Dressed in “glistening armour of unsoiled cloths and broad garments,” he enters “the gate of the palace,” “a king, the son of his god, who, like the bright one, the moon-god, sustains the life of the land,” and there with a helmet of “light like the fire” upon his head, successfully overthrows the seven powers of darkness. The poem concludes with a prayer that they may never descend into the land, and traverse its borders.

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 in praise of the fire-god, on another tablet of this series 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 misfortunes were attributed.

The seven evil spirits illustrate well the way in which a moral signification may come to be attached to what was originally a purely physical myth. They are frequently mentioned in the literature of ancient Accad. Thus the twenty-third book, on eclipses of the moon, of the great work on astronomy compiled for Sargon of Agané, states that: “When the moon shall describe a section (in) the upper circle (of its revolution), the gods of heaven and earth bring about dearth of men (and) their overthrow; and (there is) eclipse, inundation, sickness, (and) death; the seven great spirits before the moon are broken.” Elsewhere, an Accadian hymn, which has an interlinear Assyrian translation attached to it, speaks as follows of these dreaded spirits:—

Another Accadian poet, who lived at Eridu, the supposed site of Paradise, at the junction of the Tigris and Euphrates, has left another account of the Seven wicked spirits in the hymn to the fire-god mentioned above. He says of them:—