FOOTNOTES:

68.—TEMPLE AND HANGING GARDENS AT KOYUNJIK. (British Museum.)68.—TEMPLE AND HANGING GARDENS AT KOYUNJIK.(British Museum.)

(British Museum.)

69.—PLAN OF A ZIGGURAT. (Perrot and Chipiez.)69.—PLAN OF A ZIGGURAT.(Perrot and Chipiez.)

(Perrot and Chipiez.)

11. The temple is raised on a platform exceptionally low—only a few feet above the level of the plain; the entire height, including the platform, was 156 feet in a perpendicular line. The stages—of which the four upper were lower than the first three—receded equally on three sides, but doubly as much on the fourth, probably in order to present a more imposing front from the plain, and an easier ascent."The ornamentation of the edifice was chiefly by means of color. The seven Stages represented the Seven Spheres, in which moved, according to ancient Chaldean astronomy, the seven planets. To each planet fancy, partly grounding itself upon fact, had from of old assigned a peculiar tint or hue. The Sun (Shamash) was golden; the Moon (Sin or Nannar), silver; the distant Saturn (Adar), almost beyond the region of light, was black; Jupiter (Marduk) was orange; the fiery Mars (Nergal) was red; Venus (Ishtar) was a pale yellow; Mercury (Nebo or Nabu, whose shrine stood on the top stage), a deep blue. The seven stages of the tower gave a visible embodiment to these fancies. The basement stage, assigned to Saturn, was blackened by means of a coating of bitumen spread over the face of the masonry; the second stage, assigned to Jupiter, obtained the appropriate orange color by means of a facing of burnt bricks of that hue; the third stage, that of Mars, was made blood-red by the use of half-burnt bricks formed of a bright-red clay; the fourth stage, assigned to the Sun, appears to have been actually covered with thin plates of gold; the fifth, the stage of Venus, received a pale yellow tint from the employment of bricks of that hue; the sixth, the sphere of Mercury, was given an azure tint by vitrifaction, the whole stage having been subjected to an intense heat after it was erected, whereby the bricks composing it were converted into a mass of blue slag; the seventh stage, that of the moon, was probably, like the fourth, coated with actual plates of metal. Thus the building rose up in stripes of varied color, arranged almost as nature's cunning hand arranges hues in the rainbow, tones of red coming first, succeeded by a broad stripe of yellow, the yellow being followed by blue. Above this the glowing silvery summit melted into the bright sheen of the sky.... The Tower is to be regarded as fronting the north-east, the coolest side, and that least exposed to the sun's rays from the time that they become oppressive in Babylonia. On this side was the ascent, which consisted probably of a broad staircase extending along the whole front of the building. The side platforms, at any rate of the first and second stages, probably of all, were occupied by a series of chambers.... In these were doubtless lodged the priests and other attendants upon the temple service...."

70.—"ZIGGURAT" RESTORED. ACCORDING TO PROBABILITIES. (Perrot and Chipiez.)70.—"ZIGGURAT" RESTORED. ACCORDING TO PROBABILITIES.(Perrot and Chipiez.)

(Perrot and Chipiez.)

12. The interest attaching to this temple, wonderful as it is in itself, is greatly enhanced by the circumstance that its ruins have through many centuries been considered as those of the identical Tower of Babel of the Bible. Jewish literary men who travelled over the country in the Middle Ages started this idea, which quickly spread to the West. It is conjectured that it was suggested by the vitrified fragments of the outer coating of the sixth, blue, stage, (that of Mercury or Nebo), the condition of which was attributed to lightning having struck the building.

71.—BIRS-NIMRUD. (ANCIENT BORSIP.) (Perrot and Chipiez.)71.—BIRS-NIMRUD. (ANCIENT BORSIP.)(Perrot and Chipiez.)

(Perrot and Chipiez.)

13. That the Ziggurats of Chaldea should have been used not only as pedestals to uphold shrines, but as observatories by the priestly astronomersand astrologers, was quite in accordance with the strong mixture of star-worship grafted on the older religion, and with the power ascribed to the heavenly bodies over the acts and destinies of men. These constructions, therefore, were fitted for astronomical uses by being very carefully placed with their corners pointing exactly to the four cardinal points—North, South, East and West. Only two exceptions have been found to this rule, one in Babylon, and the Assyrian Ziggurat at Kalah, (Nimrud) explored by Layard, of which the sides, not the corners, face the cardinal points. For the Assyrians, who carried their entire culture and religion northward from their ancient home, also retained this consecrated form of architecture, with the difference that with them the Ziggurats were not temple and observatory in one, but only observatories attached to the temples, which were built on more independent principles and a larger scale, often covering as much ground as a palace.

14. The singular orientation of the Chaldean Ziggurats (subsequently retained by the Assyrians),—i.e., the manner in which they are placed, turned to the cardinal points with their angles, and not with their faces, as are the Egyptian pyramids, with only one exception,—has long been a puzzle which no astronomical considerations were sufficient to solve. But quite lately, in 1883, Mr. Pinches, Geo. Smith's successor in the British Museum, found a small tablet, giving lists of signs, eclipses, etc., affecting the various countries, and containingthe following short geographical notice, in illustration of the position assigned to the cardinal points: "The South is Elam, the North is Accad, the East is Suedin and Gutium, the West is Phœnicia. On the right is Accad, on the left is Elam, in front is Phœnicia, behind are Suedin and Gutium." In order to appreciate the bearing of this bit of topography on the question in hand, we must examine an ancient map, when we shall at once perceive that the direction given by the tablet to theSouth(Elam) answers to ourSouth-East;that given to theNorth(Accad) answers to ourNorth-West;whileWest(Phœnicia, i.e., the coast-land of the Mediterranean, down almost to Egypt) stands for ourSouth-West, andEast(Gutium, the highlands where the Armenian mountains join the Zagros, now Kurdish Mountains,) for ourNorth-East. If we turn the map so that the Persian Gulf shall come in a perpendicular line under Babylon, we shall produce the desired effect, and then it will strike us that the Zigguratsdidface the cardinal points, according to Chaldean geography,with their sides, and that the discovery of the small tablet, as was remarked on the production of it, "settles the difficult question of the difference in orientation between the Assyrian and Egyptian monuments." It was further suggested that "the two systems of cardinal points originated no doubt from two different races, and their determination was due probablyto the geographical position of the primitive home of each race." Now the South-West is called "the front," "and the migrations of the peoplethereforemust have been from North-East to South-West."[AZ]This beautifully tallies with the hypothesis, or conjecture, concerning the direction from which the Shumiro-Accads descended into the lowlands by the Gulf (see pp.146-8), and, moreover, leads us to the question whether the fact of the great Ziggurat of the Seven Spheres at Borsip facing the North-East with its front may not have some connection with the holiness ascribed to that region as the original home of the race and the seat of that sacred mountain so often mentioned as "the Great Mountain of Countries" (see p.280), doubly sacred, as the meeting-place of the gods and the place of entrance to the "Arallu" or Lower World.[BA]

15. It is to be noted that the conception of the divine grove or garden with its sacred tree of life was sometimes separated from that of the holy primeval mountain and transferred by tradition to a more immediate and accessible neighborhood. That the city and district of Babylon may have been the centre of such a tradition is possibly shown by the most ancient Accadian name of the former—Tin-tir-kimeaning "the Place of Life," while the latter was calledGan-DunyashorKar-Dunyash—"the garden of the god Dunyash,"(probably one of the names of the god Êa)—an appellation which this district, although situated in the land of Accad or Upper Chaldea, preserved to the latest times as distinctively its own. Another sacred grove is spoken of as situated in Eridhu. This city, altogether the most ancient we have any mention of, was situated at the then mouth of the Euphrates, in the deepest and flattest of lowlands, a sort of borderland between earth and sea, and therefore very appropriately consecrated to the great spirit of both, the god Êa, the amphibious Oannes. It was so much identified with him, that in the Shumirian hymns and conjurings his son Meridug is often simply invoked as "Son of Eridhu." It must have been the oldest seat of that spirit-worship and sorcerer-priesthood which we find crystallized in the earliest Shumiro-Accadian sacred books. This prodigious antiquity carries us to something like 5000 yearsb.c., which explains the fact that the ruins of the place, near the modern Arab village of Abu-Shahrein, are now so far removed from the sea, being a considerable distance even from the junction of the two rivers where they form the Shat-el-arab. The sacred grove of Eridhu is frequently referred to, and that it was connected with the tradition of the tree of life we see from a fragment of a most ancient hymn, which tells of "a black pine, growing at Eridhu, sprung up in a pure place, with roots of lustrous crystal extending downwards, even into the deep, marking the centre of the earth, in the dark forest into the heart whereof man hath not penetrated." Mightnot this be the reason why the wood of the pine was so much used in charms and conjuring, as the surest safeguard against evil influences, and its very shadow was held wholesome and sacred? But we return to the legends of the Creation and primeval world.

72.—BEL FIGHTS THE DRAGON—TIAMAT (ASSYRIAN CYLINDER.) (Perrot and Chipiez.)72.—BEL FIGHTS THE DRAGON—TIAMAT (ASSYRIAN CYLINDER.)(Perrot and Chipiez.)

(Perrot and Chipiez.)

16. Mummu-Tiamat, the impersonation of chaos, the power of darkness and lawlessness, does not vanish from the scene when Bel puts an end to her reign, destroys, by the sheer force of light and order, her hideous progeny of monsters and frees from her confusion the germs and rudimental forms of life, which, under the new and divine dispensation, are to expand and combine into the beautifully varied, yet harmonious world we live in. Tiamat becomes the sworn enemy of the gods and their creation, the great principle of opposition and destruction. When the missing texts come to light,—if ever they do—it will probably be found that the serpent who tempts the woman in the famous cylinder, is none other than a form of the rebellious and vindictive Tiamat, who is called now a "Dragon," now "the Great Serpent." At last the hostility cannot be ignored, and things come to a deadly issue. It is determined in the council of the gods that one of them must fight the wicked dragon; a complete suit of armor is made and exhibited by Anu himself, of which the sickle-shaped sword and the beautifully bent bow are the principal features. It is Bel who dares the venture and goes forth on a matchless war chariot, armed with the sword, and the bow, and his great weapon, thethunderbolt, sending the lightning before him and scattering arrows around. Tiamat, the Dragon of the Sea, came out to meet him, stretching her immense body along, bearing death and destruction, and attended by her followers. The god rushed on the monster with such violence that he threw her down and was already fastening fetters on her limbs, when she uttered a great shout and started up and attacked the righteous leader of the gods, while banners were raised on both sides as at a pitched battle. Meridug drew his sword andwounded her; at the same time a violent wind struck against her face. She opened her jaws to swallow up Meridug, but before she could close them he bade the wind to enter into her body. It entered and filled her with its violence, shook her heart and tore her entrails and subdued her courage. Then the god bound her, and put an end to her works, while her followers stood amazed, then broke their lines and fled, full of fear, seeing that Tiamat, their leader, was conquered. There she lay, her weapons broken, herself like a sword thrown down on the ground, in the dark and bound, conscious of her bondage and in great grief, her might suddenly broken by fear.

73.—BEL FIGHTS THE DRAGON—TIAMAT (BABYLONIAN CYLINDER).73.—BEL FIGHTS THE DRAGON—TIAMAT (BABYLONIAN CYLINDER).

17. The battle of Bel-Marduk and the Dragon was a favorite incident in the cycle of Chaldean tradition, if we judge from the number of representations we have of it on Babylonian cylinders, and even on Assyrian wall-sculptures. The texts which relate to it are, however, in a frightful state of mutilation, and only the last fragment, describing the final combat, can be read and translated with anything like completeness. With it ends the series treating of the Cosmogony or Beginnings of the World. But it may be completed by a few more legends of the same primitive character and preserved on detached tablets, in double text, as usual—Accadian and Assyrian. To these belongs a poem narrating the rebellion, already alluded to, (see p.182,) of the seven evil spirits, originally the messengers and throne-bearers of the gods, and their war against the moon, the whole being evidently a fanciful rendering of an eclipse. "Those wicked gods, the rebel spirits," of whom one is likened to a leopard, and one to a serpent, and the rest to other animals—suggesting the fanciful shapes of storm-clouds—while one is said to be the raging south wind, began the attack "with evil tempest, baleful wind," and "from the foundations of the heavens like the lightning they darted." The lower region of the sky was reduced to its primeval chaos, and the gods sat in anxious council. The moon-god (Sin), the sun-god (Shamash), and the goddess Ishtar had been appointed to sway in close harmony the lower sky and to command the hosts of heaven; but when the moon-god was attacked by the seven spirits of evil, his companions basely forsook him, the sun-god retreating to his place and Ishtar taking refuge in the highest heaven (the heaven of Anu). Nebo is despatched to Êa, who sends his son Meridug with this instruction:—"Go, my son Meridug! The light of the sky, my son, even the moon-god, is grievously darkened in heaven, and in eclipse from heaven is vanishing. Those seven wicked gods, the serpents of death who fear not, are waging unequal war with the laboring moon." Meridug obeys his father's bidding, and overthrows the seven powers of darkness.[BB]

74.—BATTLE BETWEEN BEL AND THE DRAGON (TIAMAT). (Smith's "Chaldea.")74.—BATTLE BETWEEN BEL AND THE DRAGON (TIAMAT).(Smith's "Chaldea.")

(Smith's "Chaldea.")

18. There is one more detached legend known from the surviving fragments of Berosus, also supposed to be derived from ancient Accadian texts: it is that of the great tower and the confusion oftongues. One such text has indeed been found by the indefatigable George Smith, but there is just enough left of it to be very tantalizing and very unsatisfactory. The narrative in Berosus amounts to this: that men having grown beyond measure proud and arrogant, so as to deem themselves superior even to the gods, undertook to build an immense tower, to scale the sky; that the gods, offended with this presumption, sent violent winds to overthrow the construction when it had already reached a great height, and at the same time caused men to speak different languages,—probably to sow dissension among them, and prevent their ever again uniting in a common enterprise so daring and impious. The site was identified with that of Babylon itself, and so strong was the belief attaching to the legend that the Jews later on adopted it unchanged, and centuries afterwards, as we saw above, fixed on the ruins of the hugest of all Ziggurats, that of Borsip, as those of the great Tower of the Confusion of Tongues. Certain it is, that the tradition, under all its fanciful apparel, contains a very evident vein of historical fact, since it was indeed from the plains of Chaldea that many of the principal nations of the ancient East, various in race and speech, dispersed to the north, the west, and the south, after having dwelt there for centuries as in a common cradle, side by side, and indeed to a great extent as one people.

FOOTNOTES:[AW]See Fr. Lenormant, "Die Magie und Wahrsagekunst der Chaldäer," p. 377.[AX]François Lenormant, "Origines de l'Histoire," Vol. II., p. 130.[AY]"Five Monarchies," Vol. III., pp. 380-387.[AZ]See "Proceedings of the Society of Biblical Archæology," Feb., 1883, pp. 74-76, and "Journal of the Royal Asiatic Society," Vol. XVI., 1884, p. 302.[BA]The one exception to the above rule of orientation among the Ziggurats of Chaldea is that of the temple of Bel, in Babylon, (E-Saggilain the old language,) which is oriented in the usual way—its sides facing therealNorth, South, East and West.[BB]See A. H. Sayce, "Babylonian Literature," p. 35.

[AW]See Fr. Lenormant, "Die Magie und Wahrsagekunst der Chaldäer," p. 377.

[AX]François Lenormant, "Origines de l'Histoire," Vol. II., p. 130.

[AY]"Five Monarchies," Vol. III., pp. 380-387.

[AZ]See "Proceedings of the Society of Biblical Archæology," Feb., 1883, pp. 74-76, and "Journal of the Royal Asiatic Society," Vol. XVI., 1884, p. 302.

[BA]The one exception to the above rule of orientation among the Ziggurats of Chaldea is that of the temple of Bel, in Babylon, (E-Saggilain the old language,) which is oriented in the usual way—its sides facing therealNorth, South, East and West.

[BB]See A. H. Sayce, "Babylonian Literature," p. 35.

Description

VII.

MYTHS.—HEROES AND THE MYTHICAL EPOS.

1. The stories by which a nation attempts to account for the mysteries of creation, to explain the Origin of the World, are called, in scientific language,Cosmogonic Myths. The word Myth is constantly used in conversation, but so loosely and incorrectly, that it is most important once for all to define its proper meaning. It means simplya phenomenon of nature presented not as the result of a law but as the act of divine or at least superhuman persons, good or evil powers—(for instance, the eclipse of the Moon described as the war against the gods of the seven rebellious spirits). Further reading and practice will show that there are many kinds of myths, of various origins; but there is none, which, if properly taken to pieces, thoroughly traced and cornered, will not be covered by this definition. A Myth has also been defined as a legend connected more or less closely with some religious belief, and, in its main outlines, handed down from prehistoric times. There are only two things which can prevent the contemplation of nature and speculation on its mysteries from running into mythology: a knowledgeof the physical laws of nature, as supplied by modern experimental science, and a strict, unswerving belief in the unity of God, absolute and undivided, as affirmed and defined by the Hebrews in so many places of their sacred books: "The Lord he is God, there is none else beside him." "The Lord he is God, in Heaven above and upon the earth beneath there is none else." "I am the Lord, and there is none else, there is no God beside me." "I am God and there is none else." But experimental science is a very modern thing indeed, scarcely a few hundred years old, and Monotheism, until the propagation of Christianity, was professed by only one small nation, the Jews, though the chosen thinkers of other nations have risen to the same conception in many lands and many ages. The great mass of mankind has always believed in the personal individuality of all the forces of nature, i.e., in many gods; everything that went on in the world was to them the manifestation of the feelings, the will, the acts of these gods—hence the myths. The earlier the times, the more unquestioning the belief and, as a necessary consequence, the more exuberant the creation of myths.

2. But gods and spirits are not the only actors in myths. Side by side with its sacred traditions on the Origin of things, every nation treasures fond but vague memories of its own beginnings—vague, both from their remoteness and from their not being fixed in writing, and being therefore liable to the alterations and enlargements which a story invariably undergoes when told many times to andby different people, i.e., when it is transmitted from generation to generation by oral tradition. These memories generally centre around a few great names, the names of the oldest national heroes, of the first rulers, lawgivers and conquerors of the nation, the men who by their geniusmadeit a nation out of a loose collection of tribes or large families, who gave it social order and useful arts, and safety from its neighbors, or, perhaps, freed it from foreign oppressors. In their grateful admiration for these heroes, whose doings naturally became more and more marvellous with each generation that told of them, men could not believe that they should have been mere imperfect mortals like themselves, but insisted on considering them as directly inspired by the deity in some one of the thousand shapes they invested it with, or as half-divine of their own nature. The consciousness of the imperfection inherent to ordinary humanity, and the limited powers awarded to it, has always prompted this explanation of the achievements of extraordinarily gifted individuals, in whatever line of action their exceptional gifts displayed themselves. Besides, if there is something repugnant to human vanity in having to submit to the dictates of superior reason and the rule of superior power as embodied in mere men of flesh and blood, there is on the contrary something very flattering and soothing to that same vanity in the idea of having been specially singled out as the object of the protection and solicitude of the divine powers; this idea at all events takes the galling sting from the constraint of obedience. Henceevery nation has very jealously insisted on and devoutly believed in the divine origin of its rulers and the divine institution of its laws and customs. Once it was implicitly admitted that the world teemed with spirits and gods, who, not content with attending to their particular spheres and departments, came and went at their pleasure, had walked the earth and directly interfered with human affairs, there was no reason to disbelieveanyoccurrence, however marvellous—provided it had happened very, very long ago. (See p.197.)

3. Thus, in the traditions of every ancient nation, there is a vast and misty tract of time, expressed, if at all, in figures of appalling magnitude—hundreds of thousands, nay, millions of years—between the unpierceable gloom of an eternal past and the broad daylight of remembered, recorded history. There, all is shadowy, gigantic, superhuman. There, gods move, dim yet visible, shrouded in a golden cloud of mystery and awe; there, by their side, loom other shapes, as dim but more familiar, human yet more than human—the Heroes, Fathers of races, founders of nations, the companions, the beloved of gods and goddesses, nay, their own children, mortal themselves, yet doing deeds of daring and might such as only the immortals could inspire and favor, the connecting link between these and ordinary humanity—as that gloaming, uncertain, shifting, but not altogether unreal streak of time is the borderland between Heaven and Earth, the very hot-bed of myth, fiction and romance. For of their favoriteheroes, people began to tell the same stories as of their gods, in modified forms, transferred to their own surroundings and familiar scenes. To take one of the most common transformations: if the Sun-god waged war against the demons of darkness and destroyed them in heaven (see p.171), the hero hunted wild beasts and monsters on earth, of course always victoriously. This one theme could be varied by the national poets in a thousand ways and woven into a thousand different stories, which come with full right under the head of "myths." Thus arose a number of so-calledHeroic Myths, which, by dint of being repeated, settled into a certain defined traditional shape, like the well-known fairy-tales of our nurseries, which are the same everywhere and told in every country with scarcely any changes. As soon as the art of writing came into general use, these favorite and time-honored stories, which the mass of the people probably still received as literal truth, were taken down, and, as the work naturally devolved on priests and clerks, i.e., men of education and more or less literary skill, often themselves poets, they were worked over in the process, connected, and remodelled into a continuous whole. The separate myths, or adventures of one or more particular heroes, formerly recited severally, somewhat after the manner of the old songs and ballads, frequently became so many chapters or books in a long, well-ordered poem, in which they were introduced and distributed, often with consummate art, and toldwith great poetical beauty. Such poems, of which several have come down to us, are calledEpic Poems, or simplyEpics. The entire mass of fragmentary materials out of which they are composed in the course of time, blending almost inextricably historical reality with mythical fiction, is theNational Eposof a race, its greatest intellectual treasure, from which all its late poetry and much of its political and religious feeling draws its food ever after. A race that has no national epos is one devoid of great memories, incapable of high culture and political development, and no such has taken a place among the leading races of the world. All those that have occupied such a place at any period of the world's history, have had their Mythic and Heroic Ages, brimful of wonders and fanciful creations.

4. From these remarks it will be clear that the preceding two or three chapters have been treating of what may properly be called the Religious and Cosmogonic Myths of the Shumiro-Accads and the Babylonians. The present chapter will be devoted to their Heroic Myths or Mythic Epos, as embodied in an Epic which has been in great part preserved, and which is the oldest known in the world, dating certainly from 2000 yearsb.c., and probably more.

5. Of this poem the few fragments we have of Berosus contain no indication. They only tell of a great deluge which took place under the last of that fabulous line of ten kings which is said to have begun 259,000 years after the apparition of thedivine Man-Fish, Oannes, and to have reigned in the aggregate a period of 432,000 years. The description has always excited great interest from its extraordinary resemblance to that given by the Bible. Berosus tells howXisuthros, the last of the ten fabulous kings, had a dream in which the deity announced to him that on a certain day all men should perish in a deluge of waters, and ordered him to take all the sacred writings and bury them at Sippar, the City of the Sun, then to build a ship, provide it with ample stores of food and drink and enter it with his family and his dearest friends, also animals, both birds and quadrupeds of every kind. Xisuthros did as he had been bidden. When the flood began to abate, on the third day after the rain had ceased to fall, he sent out some birds, to see whether they would find any land, but the birds, having found neither food nor place to rest upon, returned to the ship. A few days later, Xisuthros once more sent the birds out; but they again came back to him, this time with muddy feet. On being sent out a third time, they did not return at all. Xisuthros then knew that the land was uncovered; made an opening in the roof of the ship and saw that it was stranded on the top of a mountain. He came out of the ship with his wife, daughter and pilot, built an altar and sacrificed to the gods, after which he disappeared together with these. When his companions came out to seek him they did not see him, but a voice from heaven informed them that he had been translated among the gods to liveforever, as a reward for his piety and righteousness. The voice went on to command the survivors to return to Babylonia, unearth the sacred writings and make them known to men. They obeyed and, moreover, built many cities and restored Babylon.

6. However interesting this account, it was received at second-hand and therefore felt to need confirmation and ampler development. Besides which, as it stood, it lacked all indication that could throw light on the important question which of the two traditions—that reproduced by Berosus or the Biblical one—was to be considered as the oldest. Here again it was George Smith who had the good fortune to discover the original narrative (in 1872), while engaged in sifting and sorting the tablet-fragments at the British Museum. This is how it happened:[BC]—"Smith found one-half of a whitish-yellow clay tablet, which, to all appearance, had been divided on each face into three columns. In the third column of the obverse or front side he read the words: 'On the mount Nizir the ship stood still. Then I took a dove and let her fly. The dove flew hither and thither, but finding no resting-place, returned to the ship.' Smith at once knew that he had discovered a fragment of the cuneiform narrative of the Deluge. With indefatigable perseverance he set to work to search the thousands of Assyrian tablet-fragments heaped up in the British Museum, for more pieces. His efforts were crowned with success. He did notindeed find a piece completing the half of the tablet first discovered, but he found instead fragments of two more copies of the narrative, which completed the text in the most felicitous manner and supplied several very important variations of it. One of these duplicates, which has been pieced out of sixteen little bits (see illustration on p.262), bore the usual inscription at the bottom: 'The property of Asshurbanipal, King of hosts, King of the land of Asshur,' and contained the information that the Deluge-narrative was the eleventh tablet of a series, several fragments of which, Smith had already come across. With infinite pains he put all these fragments together and found that the story of the Deluge was only an incident in a great Heroic Epic, a poem written in twelve books, making in all about three thousand lines, which celebrated the deeds of an ancient king of Erech."

7. Each book or chapter naturally occupied a separate tablet. All are by no means equally well preserved. Some parts, indeed, are missing, while several are so mutilated as to cause serious gaps and breaks in the narrative, and the first tablet has not yet been found at all. Yet, with all these drawbacks it is quite possible to build up a very intelligible outline of the whole story, while the eleventh tablet, owing to various fortunate additions that came to light from time to time, has been restored almost completely.

8. The epic carries us back to the time when Erech was the capital of Shumir, and when theland was under the dominion of the Elamite conquerors, not passive or content, but striving manfully for deliverance. We may imagine the struggle to have been shared and headed by the native kings, whose memory would be gratefully treasured by later generations, and whose exploits would naturally become the theme of household tradition and poets' recitations. So much for the bare historical groundwork of the poem. It is easily to be distinguished from the rich by-play of fiction and wonderful adventure gradually woven into it from the ample fund of national myths and legends, which have gathered around the name of one hero-king,GisdhubarorIzdubar,[BD]said to be a native of the ancient city ofMaradand a direct descendant of the last antediluvian kingHâsisadra, the same whom Berosus calls Xisuthros.

9. It is unfortunate that the first tablet and the top part of the second are missing, for thus we lose the opening of the poem, which would probably give us valuable historical indications. What there is of the second tablet shows the city of Erech groaning under the tyranny of the Elamite conquerors. Erech had been governed by the divine Dumuzi, the husband of the goddess Ishtar. He had met an untimely and tragic death, and been succeeded by Ishtar, who had not been able, however, to make a stand against the foreign invaders, or, as the text picturesquely expresses it,"to hold up her head against the foe." Izdubar, as yet known to fame only as a powerful and indefatigable huntsman, then dwelt at Erech, where he had a singular dream. It seemed to him that the stars of heaven fell down and struck him on the back in their fall, while over him stood a terrible being, with fierce, threatening countenance and claws like a lion's, the sight of whom paralyzed him with fear.

10. Deeply impressed with this dream, which appeared to him to portend strange things, Izdubar sent forth to all the most famous seers and wise men, promising the most princely rewards to whoever would interpret it for him: he should be ennobled with his family; he should take the high seat of honor at the royal feasts; he should be clothed in jewels and gold; he should have seven beautiful wives and enjoy every kind of distinction. But there was none found of wisdom equal to the task of reading the vision. At length he heard of a wonderful sage, namedÊabâni, far-famed for "his wisdom in all things and his knowledge of all that is either visible or concealed," but who dwelt apart from mankind, in a distant wilderness, in a cave, amidst the beasts of the forest.

"With the gazelles he ate his food at night, with the beasts of the field he associated in the daytime, with the living things of the waters his heart rejoiced."

This strange being is always represented on the Babylonian cylinders as a Man-Bull, with horns on his head and a bull's feet and tail. He was noteasily accessible, nor to be persuaded to come to Erech, even though the Sun-god, Shamash, himself "opened his lips and spoke to him from heaven," making great promises on Izdubar's behalf:—

"They shall clothe thee in royal robes, they shall make thee great; and Izdubar shall become thy friend, and he shall place thee in a luxurious seat at his left hand; the kings of the earth shall kiss thy feet; he shall enrich thee and make the men of Erech keep silence before thee."

The hermit was proof against ambition and refused to leave his wilderness. Then a follower of Izdubar,Zaidu, the huntsman, was sent to bring him; but he returned alone and reported that, when he had approached the seer's cave, he had been seized with fear and had not entered it, but had crawled back, climbing the steep bank on his hands and feet.

75.—IZDUBAR AND THE LION (BAS-RELIEF FROM KHORSABAD). (Smith's "Chaldea.")75.—IZDUBAR AND THE LION (BAS-RELIEF FROM KHORSABAD).(Smith's "Chaldea.")

(Smith's "Chaldea.")

11. At last Izdubar bethought him to send out Ishtar's handmaidens,Shamhatu("Grace") andHarimtu("Persuasion"), and they started for the wilderness under the escort of Zaidu. Shamhatu was the first to approach the hermit, but he heeded her little; he turned to her companion, and sat down at her feet; and when Harimtu ("Persuasion") spoke, bending her face towards him, he listened and was attentive. And she said to him:

"Famous art thou, Êabâni, even like a god; why then associate with the wild things of the desert? Thy place is in the midst of Erech, the great city, in the temple, the seat of Anu and Ishtar, in the palace of Izdubar, the man of might, who towers amidst the leaders as a bull." "She spoke to him, and before her words the wisdom of his heart fled and vanished."

He answered:

"I will go to Erech, to the temple, the seat of Anu and Ishtar, to the palace of Izdubar, the man of might, who towers amidst the leaders as a bull. I will meet him and see his might. But I shall bring to Erech a lion—let Izdubar destroy him if he can. He is bred in the wilderness and of great strength."

76.—IZDUBAR AND THE LION. (British Museum.)76.—IZDUBAR AND THE LION.(British Museum.)

(British Museum.)

So Zaidu and the two women went back to Erech, and Êabâni went with them, leading his lion. The chiefs of the city received him with great honors and gave a splendid entertainment in sign of rejoicing.

12. It is evidently on this occasion that Izdubar conquers the seer's esteem by fighting and killing the lion, after which the hero and the sage enter into a solemn covenant of friendship. But the third tablet, which contains this part of the story, is so much mutilated as to leave much of the substance to conjecture, while all the details, and the interpretation of the dream which is probably given, are lost. The same is unfortunately the case with the fourth and fifth tablets, from which we can only gather that Izdubar and Êabâni, who have become inseparable, start on an expedition against the Elamite tyrant,Khumbaba, who holds his court in a gloomy forest of cedars and cypresses, enter his palace, fall upon him unawares and kill him, leaving his body to be torn and devoured by the birds of prey, after which exploit Izdubar, as his friend had predicted to him, is proclaimed king in Erech. The sixth tablet is far better preserved, and gives us one of the most interesting incidents almost complete.

13. After Izdubar's victory, his glory and power were great, and the goddess Ishtar looked on him with favor and wished for his love.

"Izdubar," she said, "be my husband and I will be thy wife: pledge thy troth to me. Thou shalt drive a chariot of gold and precious stones, thy days shall be marked with conquests; kings, princes and lords shall be subject to thee and kiss thy feet; they shall bring thee tribute from mountain and valley, thy herds and flocks shall multiply doubly, thy mules shall be fleet, and thy oxen strong under the yoke. Thou shalt have no rival."

But Izdubar, in his pride, rejected the love of the goddess; he insulted her and taunted her with having loved Dumuzi and others before him. Greatwas the wrath of Ishtar; she ascended to heaven and stood before her father Anu:

"My father, Izdubar has insulted me. Izdubar scorns my beauty and spurns my love."

77.—IZDUBAR AND ÊABÂNI FIGHT THE BULL OF ISHTAR.—IZDUBAR FIGHTS ÊABÂNI'S LION (BABYLONIAN CYLINDER). (Smith's "Chaldea.")77.—IZDUBAR AND ÊABÂNI FIGHT THE BULL OF ISHTAR.—IZDUBAR FIGHTS ÊABÂNI'S LION (BABYLONIAN CYLINDER).(Smith's "Chaldea.")

(Smith's "Chaldea.")

She demanded satisfaction, and Anu, at her request, created a monstrous bull, which he sent against the city of Erech. But Izdubar and his friend went out to fight the bull, and killed him. Êabâni took hold of his tail and horns, and Izdubar gave him his deathblow. They drew the heart out of his body and offered it to Shamash. Then Ishtar ascended the wall of the city, and standing there cursed Izdubar. She gathered her handmaidens around her and they raised loud lamentations over the death of the divine bull. But Izdubar called together his people and bade them lift up the body and carry it to the altar of Shamash and lay it before the god. Then they washed their hands in the Euphrates and returned to the city,where they made a feast of rejoicing and revelled deep into the night, while in the streets a proclamation to the people of Erech was called out, which began with the triumphant words:

"Who is skilled among leaders? Who is great among men? Izdubar is skilled among leaders; Izdubar is great among men."

78.—IZDUBAR AND ÊABÂNI (BABYLONIAN CYLINDER). (Perrot and Chipiez.)78.—IZDUBAR AND ÊABÂNI (BABYLONIAN CYLINDER).(Perrot and Chipiez.)

(Perrot and Chipiez.)

14. But the vengeance of the offended goddess was not to be so easily defeated. It now fell on the hero in a more direct and personal way. Ishtar's mother, the goddess Anatu, smote Êabâni with sudden death and Izdubar with a dire disease, a sort of leprosy, it would appear. Mourning for his friend, deprived of strength and tortured with intolerable pains, he saw visions and dreams which oppressed and terrified him, and there was now no wise, familiar voice to soothe and counsel him. At length he decided to consult his ancestor, Hâsisadra, who dwelt far away, "at the mouth of the rivers," and was immortal, and to ask of him how he might find healing and strength. He started onhis way alone and came to a strange country, where he met gigantic, monstrous beings, half men, half scorpions: their feet were below the earth, while their heads touched the gates of heaven; they were the warders of the sun and kept their watch over its rising and setting. They said one to another: "Who is this that comes to us with the mark of the divine wrath on his body?" Izdubar made his person and errand known to them; then they gave him directions how to reach the land of the blessed at the mouth of the rivers, but warned him that the way was long and full of hardships. He set out again and crossed a vast tract of country, where there was nothing but sand, not one cultivated field; and he walked on and on, never looking behind him, until he came to a beautiful grove by the seaside, where the trees bore fruits of emerald and other precious stones; this grove was guarded by two beautiful maidens,SiduriandSabitu, but they looked with mistrust on the stranger with the mark of the gods on his body, and closed their dwelling against him.

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