CHAPTER XXIV.
MYTHS AND LEGENDS.
Not many years ago the impression appeared to be well founded that the Semites were poor in the production of myths and legends as compared, for example, to the Hindus or Greeks. The religious literature of the Babylonians, originating undoubtedly with the Semitic inhabitants of the Euphrates Valley, reverses the impression. The 'creation' and 'Gilgamesh' epics suffice, not merely for what they contain, but for what they imply, to accord to Babylonian mythology a high rank; but in addition to these epics we have a large number of tales of gods, demigods, demons, and spirits that illustrate the capacity of the Babylonians for the production of myths. Indeed, there is no longer any reason for doubting that the Babylonian mythology exercised considerable influence upon that of the Greeks. Further discoveries and researches may show that distant India also felt at an early period the intellectual stimulus emanating from the Euphrates Valley. At all events, many of the features found in Babylonian myths and legends bear so striking a resemblance to those occurring in lands lying to the east and west of Babylonia, that a study of Aryan mythology is sadly deficient which does not take into account the material furnished by cuneiform literature. How extensive the Babylonian mythology was must remain for the present a matter of conjecture, but it is easier to err on the side of underestimation than on the side of exaggeration. If it be remembered that by far the smaller portion only of Ashurbanabal's library has been recovered, and that of the various literary collections that were gathered in the religious centers of the south, scarcely anything has as yet been found, it is certainly remarkable that we should be in possession of an elaborate tale of a demi-god, Etana, of an extensive legend recounting the deeds of the war and plague-god Dibbarra, and of two genuine storm myths, while the indications in Dr. Bezold's catalogue of the Kouyunjik collection justify us in adding to the list several other myths and legends, among the still unpublished tablets of the British Museum.[1011] These myths and legends have a twofold value for us, a direct value because of the popular religious ideas contained in them, and an indirect value by virtue of the interpretation given to these ideas by the compilers. In the literary form that the popular productions received, the influence of those who guided the religious thought into its proper channels is to be clearly seen.
The Etana Legend.
It will be recalled that we came across a hero Etana in the Gilgamesh epic.[1012] The name of the hero is Semitic, and signifies 'strong.'[1013] An identical name appears in the Old Testament,[1014] and it is possible that the Babylonian Etana represents, like Gilgamesh, some ancient historical person of whom a dim tradition has survived among other nations besides the Babylonians. The deeds recounted of him, however, place the hero entirely in the domain of myth. His patron is Shamash, the sun-god, and in popular tradition he becomes a member of the pantheon of the nether world.
In the portions of the Etana legend preserved,[1015] two episodes are detailed in the hero's career, one regarding the birth of a son, the other a miraculous journey. The former episode justifies the assumption of a historical starting-point for the legend of Etana.[1016] Among many nations the birth of a hero or of a hero's son is pictured as taking place under great difficulties. Etana's wife is in distress because she is unable to bring to the world a child which she has conceived. Etana appeals to Shamash. Through the mediation of the priests he has offered sacrifices, and he now prays to Shamash to show him the "plant of birth."
The oracles[1017] have completed my sacrifices,
They have completed my free-will offerings to the gods.
O Lord, let thy mouth command,
And give me the plant of birth,