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Babylonian Legend of the Creation. The Chaldean Account of Genesis, by George Smith, . I HAVE related in the first chapter the history of the discovery of this legend; the tablets composing it are in mutilated condition, and too fragmentary to enable a single tablet to be completed, or to give more than a general view of the whole subject. The story, so far as I can judge from the fragment, agrees generally with the account of the Creation in the Book of Genesis, but shows traces of having originally included very much more matter. The fragments of the story which I have arranged are as follows: —1. Part of the first tablet, giving an account of the Chaos and the generation of the gods. Fragment of subsequent tablet, perhaps the second on the foundation of the deep. Fragment of tablet placed here with great doubt, probably referring to the creation of land. Part of the fifth tablet, giving the creation of the heavenly bodies. Fragments of three tablets on the creation and fall of man. Fragments of tablets relating to the war between the gods and evil spirits. Based on satellite analysis, Tokyo VAAC reported ash plumes on 21 and 26 January 2014. The 21 January plume rose to 900 m and drifted E. The 26 January plume rose to 1,200 m and drifted NE. Crater 2, a short distance north of. These fragments indicate that the series included at least twelve tablets, the writing on each tablet being in one column on the front and back, and probably including over one hundred lines of text. The first fragment in the story is the upper part of the first tablet, giving the description of the void or chaos, and part of the generation of the gods. When above, were not raised the heavens: 2. The chaos (or water) Tiamat (the sea) was the producing- mother of the whole of them. Those waters at the beginning were ordained; but. When the gods had not sprung up, any one of them; 8. Were made also the great gods,1. A course of days, and a long time passed . Palace of Assurbanipal king of nations, king of Assyria,3. The wisdom of Nebo, the impressions? The fragment of the obverse, broken as it is, is precious as giving the description of the chaos or desolate void before the Creation of the world, and the first movement of creation. This corresponds to the first two verses of the first chapter of Genesis. And the earth was without form and void; and darkness was upon the face of the deep. And the spirit of God moved upon the face of the waters. Tiamatu appears also as Tisallat and agrees with the Thalatth of Berosus, which we are expressly told was the sea. It is evident that, according to the notion of the Babylonians, the sea was the origin of all things, and this also agrees with the statement of Genesis, i. Beside the name of the chaotic deep called . This appears to be the tehuta of the Assyrians—a name of the sea- water (. The correspondence between the inscription and Genesis is here complete, both stating that a watery chaos preceded the creation, and formed, in fact, the origin and groundwork of the universe. We have here not only an agreement in sense, but, what is rarer, the same word used in both narratives as the name of this chaos, and given also in the account of Damascius. Berosus has certainly the slightly different form Thalatth, with the same sense however, and it might be suspected that this word was a corruption of Tiamat, but the Babylonian word is read Tiamtu, Tiamat, and Tisallat, which last is more probably the origin of the word Thalatth of Berosus. Next we have in the inscription the creation of the gods Lahma or Lahmu, and Lahama or Lahamu; these are male and female personifications of motion and production, and correspond to the Dache and. The next stage in the inscription gives the production of Sar or Ilsar, and Kisar, representing the upper expanse and the lower expanse, and corresponding to the Assorus and Kissare of Damascius. The resemblance in these names is probably closer than here represented, for Sar or Ilsar is generally read Assur as a deity in later times, being an ordinary sign for the supreme god of the Assyrians. Here the cuneiform text becomes so mutilated that little can be made out from it, but it appears from the fragment of line 1. Damascius) the generation of the three great gods, Anu, Elu, and Hea, the Anus, Illinus, and Aus of that writer. Anu represents the heaven, Elu the earth, and Hea the sea, in this new form of the universe. It is probable that the inscription went on to relate the generation of the other gods, and then passed to the successive acts of creation by which the world was fashioned. The successive forms Lahma and Lahama, Sar and Kisar, are represented in some of the god lists as names or manifestations of Anu and Anatu. In each case there appears to be a male and female principle, which principles combine in the formation of the universe. The resemblance between the extract from Damascius and the account in the Creation tablet as tothese successive stages or forms in the Creation, is striking, and leaves no doubt that there was a connection between the two. The three next tablets in the Creation series are absent, there being only two doubtful fragments of this part of the story. Judging from the analogy of the Book of Genesis, we may conjecture that this part of the narrative contained the description of the creation of light, of the atmosphere or firmament, of the dry land, and of plants. One fragment to which I have alluded as probably belonging to this space is a small portion of the top of a tablet referring to the fixing of the dry land; but it may belong to a later part of the story, for it is part of a speech to one of the gods. When the foundations of the ground of rock . I give it here under reserve—1. Certainly I will cover? Sar (or Assur) his mouth opened and spake, to the god . Above the sea which is the seat of . Let there be made also e- lu (earth?) for the dwelling of . Within it his city may he build and . When from the sea he raised . Pal- bi- ki the temples of the great gods. Pal- bi- ki are the characters of one name of the city of Assur; but I do not understand the introduction of this name here. The next recognizable portion of the Creation legends is the upper part of the fifth tablet, which gives the creation of the heavenly bodies, and runs parallel to the account of the fourth day of creation in Genesis. This tablet opens as follows: —Fifth Tablet of Creation Legend. Obverse. 1. It was delightful, all that was fixed by the great gods. Stars, their appearance . To fix the year through the observation of their constellations,4. He marked the positions of the wandering stars (planets) to shine in their courses,7. And he opened the great gates in the darkness shrouded. That the month might not be broken, and in its amount be regular. At the beginning of the month, at the rising of the night,1. On the seventh day to a circle he begins to swell,1. When the god Shamas (the sun) in the horizon of heaven, in the east,2. Country of Assurbanipal king of nations king of Assyria. This fine fragment is a typical specimen of the style of this series, and shows a marked stage in the Creation, the appointment of the heavenly orbs. It parallels the fourth day of Creation in the first chapter of Genesis, where we read: . And let them be for lights in the firmament of the heaven to give light upon the earth: and it was so. And God made two great lights; the greater light to rule the day, and the lesser light to rule the night; he made the stars also. And God set them in the firmament of the heaven to give light upon the earth. And to rule over the day and over the night,and to divide the light from the darkness: and God saw that it was good. And the evening and the morning were the fourth day. Tablet 1. V. 3 to 5 1st day probably with tablet 2. V. 6 to 8 2nd day probably with tablet 3. V. 9 to 1. 3 3rd day probably with tablet 4. V. 1. 4 to 1. 9 4th day agree with tablet 5. V. 2. 0 to 2. 3 5th day probably with tablet 6. V. 2. 4 & 2. 5 6th day probably with tablet 7. V. 2. 6 and following, 6th and 7th day, probably with tablet 8. The tablet which I think to be the eighth appears to give the Creation and Fall of Man, and is followed by several other tablets giving apparently the warbetween the gods and the powers of evil, but all of these are very mutilated, and no number can be positively proved beyond the fifth tablet. There is, however, fair reason to suppose that there was a close agreement in subjects and order between the text of the Chaldean legend and Genesis, while there does not appear to be anything like the same agreement between these inscriptions and the accounts transmitted to us through Berosus (see pp. The fifth tablet commences with the statement that the previous creations were . It appears that the Chaldean record contains the review and expression of satisfaction at the head of each tablet, while the Hebrew has it at the close of each act. We then come to the creation of the heavenly orbs, which are described in the inscription as arranged like animals, while the Bible says they were set as . The twelve constellations or signs of the zodiac, and two other bands of constellations are mentioned, just as two sets of twelve stars each are mentioned by the Greeks, one north and one south of the zodiac. I have translated one of these namesnibir, . It is evident, from the opening of the inscription on the first tablet of the Chaldean astrology and astronomy, that the functions of the stars were according to the Babylonians to act not only as regulators of the seasons and the year, but to be also used as signs, as in Genesis i. The passage given in the eighth line of the inscription, to the effect that the God who created the stars fixed places or habitations for Bel and Hea with himself in the heavens, points to the fact that Anu, god of the heavens, was considered to be the creator of the heavenly hosts; for it is he who shares with Bel and Hea the divisions of the face of the sky. The ninth line of the tablet opens a curious view as to the philosophical beliefs of the early Babylonians.
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