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meditation

                                             

 

THE BABYLONIAN STORY OF
CREATION

 


       
Babylonian gods were chiefly categorised into the upper circle and a
lower circle with many other ordinary resident demigods also called
anunnaki in the sumerian literature. The later development of Babylonian
or hellenic civilization was largely based upon the much older sumerian
civilization and the knowledge of astronomical knowledge or social
characteristics and law structure were inherited from the much superior
sumerian cultural heritage.The Main god of the upper circle was

Anu, the god of  deeper heavens.
En-Lil was in direct charges of all the activities upon earth and mining
operations
and Êa or Aa, also called Enki, was
the god of the abyss and of deep
wisdom.


        
Creation story begins
when the heavens were unnamed and
the earth bore no name, the primæval ocean was the producer of all
things, and Mummu Tiawath (the sea) she who brought forth everything
existing. Their waters (that is, of the primæval ocean and of the sea)
were all united in one, and neither plains nor marshes were to be
seen; the gods likewise did not exist, even in name, and the fates
were undetermined—nothing

had
been decided as to the future of
things. Then arose the great gods. Lahmu and Lahame came first,
followed, after a long period, by Anšar and Kišar, generally
identified with the “host of heaven” and the “host of earth,” After a
further long period of days, there came forth their son Anu, the god
of the heavens. After Anos (Anu), come Illinos (Ellila or Bel, “the lord” /par
excellence/) and Aos (Aa, Ae, or Êa), the god of Eridu. Of Aos and
Dauké (the Babylonian Aa and Damkina) is born, he says, a son called
Belos (Bel-Merodach), who, they (apparently the Babylonians) say, is
the fabricator of the world—the creator.


       
The next deity to come into
existence, however, would seem to have been Nudimmud, who was
apparently the deity Aa or Êa (the god of the sea and of rivers) as
the god of creation. Among the children of Tauthé (Tiawath) enumerated
by Damascius is one named Moumis, who was evidently referred to in the
document at that philosopher’s disposal. If this be correct, his name,
under the form of Mummu, probably existed in one of the defective
lines of the first portion of this legend—in any case, his name
occurs later on, with those of Tiawath and Apsu (the Deep), his
parents, and the three seem to be compared, to their disadvantage,
with the progeny of Lahmu and Lahame, the gods on high. As the ways of
these last were not those of Tiawath’s brood, and Apsu complained that
he had no peace by day nor rest by night on account of their
proceedings, the three representatives of the chaotic deep, Tiawath,
Apsu, and Mummu, discussed how they might get rid the beings who
wished to rise to higher things. Mummu was apparently the prime mover
in the plot, and the face of Apsu grew bright at the thought of the
evil plan which they had devised against “the gods their sons.”



         
The
preparations made for this were elaborate. Restlessly, day and
night, the powers of evil raged and toiled, and assembled for the
fight. ‘Mother Hubur,” as Tiawath is named in this passage, called her
creative powers into action, and gave her followers irresistible
weapons. She brought into being also various monsters—giant serpents,
sharp of tooth, bearing stings, and with poison filling their bodies
like blood; terrible dragons endowed with brilliance, and of enormous
stature, reared on high, raging dogs, scorpion-men, fish-men, and many
other terrible beings, were created and equipped, the whole being
placed under the command of a deity named Kingu, whom

she
calls her
“only husband,” and to whom she delivers the tablets of fate, which
conferred upon him the godhead of Anu (the heavens), and enabled their
possessor to determine the gates among the gods her sons.



         Aa,
or Êa, having learned of the plot of Tiawath and her followers
against the gods of heaven, naturally became filled with anger, and
went and told the whole to Anšar, his father, who in his turn gave way
to his wrath, and uttered cries of the deepest grief. After
considering what they would do, Anšar applied to his son Anu, “the
mighty and brave,” saying that, if he would only speak to her, the
great dragon’s anger would be assuaged, and her rage disappear. In
obedience to this behest, Anu went to try his power with the monster,
but on beholding her snarling face, feared to approach her, and turned
back. Nudimmud was next called upon to become the representative of
the gods against their foe, but his success was as that of Anu, and it
became needful to seek another champion.


        
The
choice fell upon Merodach, the Belus (Bel-Merodach) of Damascius’s
paraphrase, and at once met with an enthusiastic reception. The god
asked simply that an “unchangeable command” might be given to him—that
whatever he ordained should without fail come to pass, in order
that he might destroy the common enemy. Invitations were sent to the
gods asking them to a festival, where, having met together, they ate
and drank, and “decided the fate” for Merodach their avenger,
apparently meaning that he was decreed their defender in the conflict
with Tiawath, and that the power of creating and annihilating by the
word of his mouth was his. Honours were then conferred upon him;
princely chambers were erected for him, wherein he sat as judge “in
the presence of his fathers,” and the rule over the whole universe was
given to him. The testing of his newly acquired power followed. A
garment was placed in their midst:
“He spake with his mouth, and the garment
was destroyed,
He spake to it
again, and the garment was reproduced.”


         
On
this proof of the reality of the powers conferred on him, all the
gods shouted “Merodach is king!” and handed to him sceptre, throne,
and insignia of royalty. An irresistible weapon, which should shatter
all his enemies, was then given to him, and he armed himself also with
spear or dart, bow, and quiver; lightning flashed before him, and
flaming fire filled his body. Anu, the god of the heavens, had given
him a great net, and this he set at the four cardinal points, in order
that nothing of the dragon, when he had defeated her, should escape. 
Seven winds he then created to accompany him, and the great weapon
called /Abubu/, “the Flood,” completed his equipment. All being ready,
he mounted his dreadful, irresistible chariot, to which four steeds
were yoked—steeds unsparing, rushing forward, rapid in flight, their
teeth full of venom, foam-covered, experienced in galloping, schooled
in overthrowing. Being now ready for the fray, Merodach fared forth to
meet Tiawath, accompanied by the fervent good wishes of “the gods his

fathers.”


          
Advancing, he regarded Tiawath’s retreat, but the sight of the enemy
was so menacing that even the great Merodach (if we understand the
text rightly) began to falter. This, however, was not for long, and
the king of the gods stood before Tiawath, who, on her side, remained
firm and undaunted. In a somewhat long speech, in which he reproaches
Tiawath for her rebellion, he challenges her to battle, and the two
meet in fiercest fight. To all appearance the type of all evil did not
make use of honest weapons, but sought to overcome the king of the
gods with incantations and charms. These, however, had not the
slightest effect, for she found herself at once enclosed in Merodach’s
net, and on opening her mouth to resist and free herself, the evil
wind, which Merodach had sent on before him, entered, so that she
could not close her lips, and thus inflated, her heart was
overpowered, and she became a prey to her conqueror. Having cut her
asunder and taken out her heart, thus destroying her life, he threw
her body down and stood thereon. Her followers then attempted to
escape, but found themselves surrounded and unable to get forth. Like
their mistress, they were thrown into the net, and sat in bonds, being
afterwards shut up in prison. As for Kingu, he was raised up, bound,
and delivered to be with Ugga, the god of death. The tablets of fate,
which Tiawath had delivered to Kingu, were taken from him by Merodach,
who pressed his seal upon them, and placed them in his breast. The
deity Anšar, who had been, as it would seem, deprived of his rightful
power by Tiawath, received that power again on the death of the common

foe, and Nudimmud “saw his desire upon his enemy.”


          
The
dismemberment of Tiawath then followed, and her veins having been
cut through, the north wind was caused by the deity to carry her blood
away into secret places, a statement which probably typifies the
opening of obstructions which prevent the rivers flowing from the
north from running into the southern seas, helped thereto by the north
wind. Finally her body was divided, like “a /mašdê/-fish,” into two
parts, one of which was made into a covering for the heavens.


          
Then
came the ordering of the universe anew. Having made a covering for
the heavens with half the body of the defeated Dragon of Chaos,
Merodach set the Abyss, the abode of Nudimmud, in front, and made a
corresponding edifice above—the heavens—where he founded stations
for the gods Anu, Bel, and Ae. Stations for the great gods in the
likeness of constellations, together with what is regarded as the
Zodiac, were his next work. He then designated the year, setting three

constellations for each month, and made a station for Nibiru.

Merodach’s own star—as the overseer of all
the lights in the firmament. He then caused the new moon, Nannaru,
to shine, and made him the ruler of the night, indicating his
phases, one of which was on the seventh day, and the other, a /šabattu/,
or day of rest, in the
middle of the month.




          
To
all appearance the gods, after he had ordered the universe and the
things then existing, urged Merodach to further works of wonder. 
Taking up their suggestion, he considered what he should do, and then
communicated to his father Ae his plan for the creation of man with
his own blood, in order that the service and worship of the gods might
be established.


 

 


-Based upon an article b
y
Theophilus G. Pinches,
LL.D; Lecturer in Assyrian at University College,
London; Author of “The Old Testament in the
Light of the Records of Assyria and Babylonia”


 

 

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