ANCIENT MYTHOLOGY Boxed Set (Illustrated Edition). Lewis Spence

      Grant of Privileges to Ritti-Marduk, a famous Babylonian Captain, by Nebuchadrezzar I.

      The Last of the Babylonian Kings

      Nabonidus (555-539 B.C.) was the last of the Babylonian kings—a man of a very religious disposition and of antiquarian tastes. He desired to restore the temple of the moon-god at Harran and to restore such of the images of the gods as had been removed to the ancient shrines. But first he desired to find out whether this procedure would meet with the approval of the god Merodach. To this end he consulted the augurs, who opened the liver of a sheep and drew thence favourable omens. But on another occasion he aroused the hostility of the god and incidentally of the priests of E-Sagila by preferring the sun-god to the great Bel of Babylon. He tells us in an inscription that when restoring the temple of Shamash at Sippar he had great difficulty in unearthing the old foundation-stone, and that, when at last it was unearthed, he trembled with awe as he read thereon the name of Naram-sin, who, he says, ruled 3200 years before him. But destiny lay in wait for him, for Cyrus the Persian invaded Babylonia in 538 B.C., and after defeating the native army at Opis he pressed on to Babylon, which he entered without striking a blow. Nabonidus was in hiding, but his place of concealment was discovered. Cyrus, pretending to be the avenger of Bel-Merodach for the slights the unhappy Nabonidus had put upon the god, had won over the people, who were exceedingly wroth with their monarch for attempting to remove many images of the gods from the provinces to the capital. Cyrus placed himself upon the throne of Babylon and about a year before his death (529 B.C.) transferred the regal power to his son, Cambyses. Assyrian-Babylonian history here ceases and is merged into Persian. Babylonia recovered its independence after the death of Darius. A king styling himself Nebuchadrezzar III arose, who reigned for about a year (521-520 B.C.), at the end of which time the Persians once more returned as conquerors. A second revolt in 514 B.C. caused the partial destruction of the walls, and finally the great city of Babylon became little better than a quarry out of which the newer city of Seleucia and other towns were built.

      The History of Berossus

It will be of interest to examine at least one of the ancient authorities upon Babylonian history. Berossus, a priest of Bel at Babylon, who lived about 250 B.C., compiled from native documents a history of his country, which he published in Greek. His writings have perished, but extracts from them have been preserved by Josephus and Eusebius. There is a good deal of myth in Berossus' work, especially when he deals with the question of cosmology, the story of the deluge, and so forth; also the 'facts' which he places before us as history cannot be reconciled with those inscribed on the monuments. He seems indeed to have arranged his history so that it should exactly fill the assumed period of 36,000 years, beginning with the creation of man and ending with the conquest of Babylon by Alexander the Great. Berossus tells of a certain Sisuthrus,2 whose history will be recounted in full in another chapter. He then relates a legend of the advent of the fish-man or fish-god, Oannes, from the waters of the Persian Gulf. Indeed he alludes to three beings of this type, who, one after another, appeared to instruct the Babylonians in arts and letters.

      Berossus' Account of the Deluge

      More important is his account of the deluge. There is more than one Babylonian version of the deluge: that which is to be found in the Gilgamesh Epic is given in the chapter dealing with that poem. As Berossus' account is quite as important, we shall give it in his own words before commenting upon it: "After the death of Ardates, his son (Sisuthrus) succeeded and reigned eighteen sari. In his time happened the great deluge; the history of which is given in this manner. The Deity, Cronus, appeared to him in a vision; and gave him notice, that upon the fifteenth day of the month Dæsius there would be a flood, by which mankind would be destroyed. He therefore enjoined him to commit to writing a history of the beginning, procedure, and final conclusion of all things, down to the present term; and to bury these accounts securely in the City of the Sun at Sippara. He then ordered Sisuthrus to build a vessel, and to take with him into it his friends and relations; and trust himself to the deep. The latter implicitly obeyed: and having conveyed on board every thing necessary to sustain life, he took in also all species of animals, that either fly, or rove upon the surface of the earth. Having asked the Deity whither he was to go, he was answered, To the gods: upon which he offered up a prayer for the good of mankind. Thus he obeyed the divine admonition: and the vessel, which he built, was five stadia in length, and in breadth two. Into this he put every thing which he had got ready; and last of all conveyed into it his wife, children, and friends. After the flood had been upon the earth, and was in time abated, Sisuthrus sent out some birds from the vessel; which not finding any food, nor any place to rest their feet, returned to him again. After an interval of some days; he sent them forth a second time: and they now returned with their feet tinged with mud. He made trial a third time with these birds: but they returned to him no more: from whence he formed a judgment, that the surface of the earth was now above the waters. Having therefore made an opening in the vessel, and finding upon looking out, that the vessel was driven to the side of a mountain, he immediately quitted it, being attended with his wife, children, and the pilot. Sisuthrus immediately paid his adoration to the earth: and having constructed an altar, offered sacrifices to the gods. These things being duly performed, both Sisuthrus, and those who came out of the vessel with him, disappeared. They, who remained in the vessel, finding that the others did not return, came out with many lamentations and called continually on the name of Sisuthrus. Him they saw no more; but they could distinguish his voice in the air, and could hear him admonish them to pay due regard to the gods; and likewise inform them, that it was upon account of his piety that he was translated to live with the gods; that his wife and children, with the pilot, had obtained the same honour. To this he added, that he would have them make the best of their way to Babylonia, and search for the writings at Sippara, which were to be made known to all mankind. The place where these things happened was in Armenia. The remainder having heard these words, offered sacrifices to the gods; and, taking a circuit, journeyed towards Babylonia." Berossus adds, that the remains of the vessel were to be seen in his time upon one of the Corcyrean mountains in Armenia; and that people used to scrape off the bitumen, with which it had been outwardly coated, and made use of it by way of an antidote for poison or amulet. In this manner they returned to Babylon; and having found the writings at Sippara, they set about building cities and erecting temples; and Babylon was thus inhabited again.

      Analogies with the Flood Myth

      It is interesting to note that Sisuthrus, the hero of this deluge story, was also the tenth Babylonian king, just as Noah was the tenth patriarch. The birds sent out by Sisuthrus strongly recall the raven and dove despatched by Noah; but there are several American myths which introduce this conception.

      Birds and beasts in many cosmologies provide the nucleus of the new world which emerges from the waters which have engulfed the old. Perhaps it is the beaver or the musk-rat which dives into the abyss and brings up a piece of mud, which gradually grows into a spacious continent; but sometimes birds carry this nucleus in their beaks. In the myth under consideration they return with mud on their feet, which is obviously expressive of the same idea. Attempts have been made to show that a great difference exists between the Babylonian and Hebrew story. Undoubtedly the two stories have a common origin.

      The first Babylonian version of the myth dates from about 2000 B.C. and its text is evidently derived from a still older tablet. It seems likely that this was in turn indebted to a still more archaic version, which probably recounted the earliest type of the myth. This perhaps related how the earth and its inhabitants were not to the liking of the Creator, and how he resolved to recreate the whole. The great ocean-dragon was therefore called in to submerge the world, after which the Creator re-moulded it and set the survivor and his family upon it as the ancestors of a new human race. It is possible also that the great sea-dragon, or serpent, which was slain by the Creator, may have flooded the earth with his blood as he expired: there is an Algonquin Indian myth to this effect. In an old cuneiform text, in fact, the year of the deluge is alluded to as "the year of the raging serpent." The wise man who takes refuge in the ship or