the religion of babylonia and assyria-第5节
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the old Babylonian faith； until the sixth century of the present era； as the record by Damascius implies。 Properly speaking； it is not a record of the creation； but the story of the fight between Bel and the Dragon； to which the account of the creation is prefixed by way of introduction。
Water the first creator。
The legend begins by stating that； when the heavens were unnamed and the earth bore no name； the prim？val ocean was the producer of all things； and Mummu Tiawath （the sea） she who brought forth everything existing。 Their waters （that is； of the prim？val 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 undeterminednothing 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 An？ar and Ki？ar； generally identified with the 〃host of heaven〃 and the 〃host of earth；〃 these being the meanings of the component parts of their names。 After a further long period of days； there came forth their son Anu； the god of the heavens。
The gods。
Here the narrative is defective； and is continued by Damascius in his /Doubts and Solutions of the First Principles/； in which he states that； 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 worldthe creator。
The designs against them。
At this point Damascius ends his extract； and the Babylonian tablet also becomes extremely defective。 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 legendin 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 inscription being very mutilated here； its full drift cannot be gathered； but from the complete portions which come later it would seem that Mummu's plan was not a remarkably cunning one； being simply to make war upon and destroy the gods of heaven。
Tiawath's preparations。
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 monstersgiant 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。
Kingu replaces Absu。
The change in the narrative which comes in here suggests that this is the point at which two legends current in Babylonia were united。 Henceforward we hear nothing more of Apsu； the begetter of all things； Tiawath's spouse； nor of Mummu； their son。 In all probability there is good reason for this； and inscriptions will doubtless ultimately be found which will explain it； but until then it is only natural to suppose that two different legends have been pieced together to form a harmonious whole。
Tiawath's aim。
As will be gathered from the above； the story centres in the wish of the goddess of the powers of evil and her kindred to retain creation the forming of all living thingsin her own hands。 As Tiawath means 〃the sea；〃 and Apsu 〃the deep；〃 it is probable that this is a kind of allegory personifying the productive power seen in the teeming life of the ocean； and typifying the strange and wonderful forms found therein； which were symbolical； to the Babylonian mind； of chaos and confusion； as well as of evil。
The gods hear of the conspiracy。
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 An？ar； his father； who in his turn gave way to his wrath； and uttered cries of the deepest grief。 After considering what they would do； An？ar 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。
And choose Merodach as their 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。〃
Merodach proclaimed king。
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 yokedsteeds 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。〃
The fight with Tiawath。
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 h
