Sumerian Theogony and Cosmogony PDF

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The
Creation-Story of Genesis
Stimerian Theogony
and Cos77iogony
By
DR,
HUGO RADAV
CHICAGO
THE OPEN COURT PUBLISHING COMPANY
LONDON
Ktgan Paul, Trench, TrUbner * {> U^l.
*OAN STAgc
Xz
TKT tiBRARV OF
CONGRESS,
AUG. 15
1902
CUASS CL XXa Ma
Copyright by
The Open Court Publishing

1902.
firK
Co.
PREFACE.
npHE
*
Right Rev. D. S. Tattle, Bishop of Missouri, in delivering a sermon be-
fore a
The more and
cows!
will yield
life,
the people contribute
"You must
more milk they
study
it,
more we draw from
the
both for the soul and
the brain
also expressed
by Dr. Martin Luther who compared the Bible
and
fruitful tree.
The more and
we pluck
pluck the fruits."
If there are
to milk," nor does
the
idea
a beautiful
more
it
will
everybody know "how to
may become
some who thus
fell
was the
dangerous,
from the
we may
"the plucker"
dare to say that
not,
on the contrary, the plucker's own carelessness, his own fault ?

Exactly so
it is
it
with the
'
and carelessly applied
however, for
higher critics!
it,
Criticism.'^
to the Bible, will
remain undaunted,
will
And how many
critic."
UNDERSTAND
it
tree's fault that
Higher
there are
true higher critic's
Understand
ical
methods as given by
The
Bible
fruits
aim
historically.
''history.**
when thus "read
body ever dreamed,
it
from the
fall
tree
who
tree while trying to pluck its fruit,
will
Bible,
true
done carelessly and thoughtlessly, the "milking" as well as
If
the "plucking of the fruit"
a " higher
it,
But not everybody knows " how
lessly
to
the
its fruit,
give us.
is
The same
was
the oftener
milk the
will give."
The same
the case exactly.
fits
The more we
milk of
make
the oftener you milk them, the
of the study of the Bible.

it
to
Church," remarked.:
Although somewhat vulgar, yet the simile
more
"How
body of theological students on
liberally towards the support of the
Higher
down?
Was
it
criticism, if thought-
and must be hurtful: not for the
but
for
who want
is
fell
to
him who
aspires to be
be what they cannot be;
not to destroy the Bible, but to
Thus he
will
apply the higher
criti-
In history the divine unll is carried out.
in the light of history" will yield fruits of
which no-
ripened in ages past and saved for our present times to
gather.
tndeed, the Bible
been engrafted on
it
is
a wonderful tree with manifold fruits
from time
other trees raised on foreign
to time
soil.
by
dififerent
gardeners,
These gardeners belonged
tiny shoots have
shoots taken
not surrounded by a "Chinese Wall," nor were they blind, deaf, or dnmb.
had eyes and saw, ears and beard, mouths and spoke.
from
to a people that
And what
was
They
they saw and
PREFACE.
VI
beard and spoke they deposited
in the Bible.
the " higher critic" to trace these
from whence they were taken and by
And
if
we
itic soil,
Thus
whom and
find that this or that little shoot
we
wonderful beauty
to
have traced with the help of
native soil
is
Shall
not,
becomes
at once the task of
at
what time they were engrafted.
was taken from North or Sonth
from Egyptian, Babylonian, or Persian
its
it
shoots to their original soil and to inquire
little
soil,
does
on the contrary, admire
"little clay tablets"
it all
the
more ? And
one of these tiny shoots
The greater
part of the following pages apjjeared in

It
was found necessary
The Monist
for July, 1902
in order to explain certain "at-
tributes " of the gods to touch shortly
upon the Sumerian cosmology.
Old Arabian pantheon has been taken
in
by way of "corroboration."
Kosmologîe and Jastrow's Religion of Babylonia

to the author,
T.
J.
many
to its
the joy of the author.
(Vol. XII., pp. 568-625).
It
Israel-
the tree lose thereby
Also the
Jensen's
and Assyria were not accessible
and therefore could not be quoted.
only remains for the author to thank most cordially Dr. Paul
McCormack,
editors of
Cams and
The Open Court and The Monist, not only
valuable suggestions and corrections
but also for the promptness with which
it
when preparing
the
MS.
for the press,
has been printed.
Hugo Radau.
Waterloo,
III., June, 1902.
Mr.
for their
THE CREATION-STORY OF GENESIS
I.
A SUMERIAN THEOGONY AND COSMOGONY.
MYTHS
IN
THE BIBLE~is a
subject which has recently re-
ceived the greatest attention from Biblical scholars.

fessors
GunkeP and Zimmern* have
various aspects, and Dr. Paul

that hardly anything
The
is left
Cams' has discussed
it
is
its
so thoroughly
which has not been adverted
following investigation
Pro-
investigated the subject in
to
by them.
based upon a direct study of the an-
though the results reached b^
my
predecessors and a thorough acquaintance with their method of
in-
cient Babylonian inscriptions,
presupposed here.
vestigation
is
however,
may be
For the sake
of completeness,
permitted to recapitulate in a few words the
chief data brought out
here to the myth of the
by
first
their investigations, confining myself
chapter of Genesis.
Gen. i. must have contained the soThe

called Jahveh-Tehom myth found in other parts of the Old Testament. This myth represents Jahveh as fighting with a dragon,
called either Rahab or Leviathan or serpent.
Jahveh overcomes
original account of
this dragon, divides
it
and forms out
of the
two halves **the waters
that are above the firmament" and **the waters that are below the
firmament."
The
Biblical
dragon has been identified with the
' Schdffung und Chaos in Urzeit und Endzeit.

G&ttingen, 1895. Also his
new Commentary on Genesis (the Introduction has been published by the Open
Court Publis]yng Co., Chicago).
'"Biblische und Babylonische Urgeschichte " in

Heft 3. Leipzig, 190X.
*
Z901.
"The FairyTale Element
in the Bible," in
Dtr
alte Orient, Vol II.,
The Monist
for April
and
July,
I.
Babylonian Tiamat, a monster which was overcome by the god
Marduk, the god
of light,
and which was likewise divided
in twain.
Further the fight of Marduk with Tiamat was recognised as the

original of the fight of
Jahveh with Tehom
a fight of the light
The darkness having been overcome by the

became possible. The following striking sim-
against the darkness.
the creation
light,
ilarities
were found to
exist
between the Biblical and Babylonian
myths^:
According to both traditions there was
in the
beginning noth-
ing but the chaos under the form of the primeval ocean
was thought
that
That
in
it is
Gen.
to be a terrible monster.
Tehom was
this
i.
simply called
Tehom
this
it
The Babylonian name
considered a mythical being
Tehom and
is
treated as a
of
is still
proper name*'
**
In both myths
not ha-Tehom.
represented as a dragon or serpent, either with one
is
or several heads, presumably seven as in Revelation, chapters
and
was
monster was Tiamat, the Biblical Tehom or Leviathan-Rahab.*
evident from the fact that the word
This ocean, when personified
having been created.
eternal, not
xii.
xiii.
Besides the chief monster there appear in both traditions others:

its helpers.
In the Babylonian creation-story there are opposed to
these monsters the
great gods"
among whom Marduk
takes the
Also in the Biblical account there seem
and foremost place-
first
to
**
have been, besides Jahveh, other divine beings, as
is still
evident
**Let us make man." In the Babylonian account

i. 26:
Marduk who takes up the fight with Tiamat; in the Biblical
account the same role is played by Jahveh. Both are armed with
Marduk kills with his sword Tiamat, Jahveh Rahaba sword.
Leviathan-Tehom. The *' helpers" of Tiamat are treated more
kindly by Marduk, precisely as is done with the helpers of Rahab
from Gen.
it is
According
by Jahveh.
to
both myths the monster
cording to the Babylonian account

the lower waters.
*
See
Zimmem,
into the
The upper waters
I.e., p. 15.
is
divided
are kept back
Gunkel, Commentary,
p.
85
f.
by a kind
Carus, The
ntst, April, 190X, p. 428.
'V
Ixxxix.
ff.
V Ixxiv.
13
ff.
Is.
li.
ff.
Job
ac-
upper waters and into
xxvi. 12
ff.;
\x.
13
ff.
of
Mo-

by watchmen, who are *'not
barrier and
According
I..
to let out the waters."
Jahveh divides the Tehom, the
to the Biblical account
primeval ocean, also into two parts, by putting a firmament be-
Thus the Tehom came
tween them.
restrial ocean, or as
it
said in the Bible,
is
above the firmament" and
Even
ament."
'*
**
ter-
waters which were
waters which were below the firm-
watchmen who
the
and a
to be a heavenly
are to guard the waters of heaven

"
are
still
preserved in Job
"Am
I a sea or
By thus
to
vii.
12
sea-monster that thou settest a watch over
dividing the primeval ocean there
both myths the visible heaven.
Babylonian account
me ? "
created according
is
In the Bible as well as in the
this fight with the
dragon
closely connected
is
with the creation of the world, in such wise that the former pre-
we have
Tehom Fight Division Heaven
cedes the
In both accounts
latter.
the following sequence:
The above
investigations,
is
a r^sumi of
and
what scholars have arrived
at in their
may be accepted
think their conclusions
as
But, far as they have gone, they have by no means as yet
true.
There are
exhausted the subject.
still
certain difficulties in
left
the Biblical as well as in the Bab\'lonian account which are not yet
satisfactorily explained.
And
we
with these unsolved problems
are concerned here.
Before we consider these problems
it
would seem necessary
say a few words about the structure of Gen.
The
first
chapter of Genesis
is
ascribed by
(commonly abbreviated P.)
Priestly school
to
i.
all
and
scholars to the
is
hence
late.
The word cv.bK (Elohim) is used throughout for *'God" and the
account is built up according to a certain formula. This formula
runs:
"And Elohim
that*
it
was good.
said
And
According to
let
there be
there
and there was.
And Elobim saw
was evening and there was morning the
this skeleton the creation of the
world
as having taken place within a space of seven days.

of seven
count.
days
It
is
not original,
was inserted by P.
it is
is
.day."
described
This system
not found in the Babylonian ac-
This follows from the fact that on
3;
I.
the third and sixth day two tasks were done, and that on the sev-
enth day, which was intended to be a day of

the work of the sixth day:
finish
and
not yet done on the sixth day

is
why
another reason
still
rj'rr "itK TCK7?2 '^r'^Dtn 21*3
he Jinished itf he had to work on
if
But, as
Elohim had
rest,
it, it
we
was not
CVOK
at
to
hv'^
an end,
shall shortly see, there
the system of seven daj^s cannot have
belonged originally to the account of the creation.

Furthermore,
should like to point out here the
which we encounter when trying
used in three different senses in the

pression, y-Kn
mos,"
for
**
rW'i c*:;;rn
nx,
In
first
day.
And v.
here therefore
it is
10 yix
is
It is
In the ex-
simply the Hebrew term for
it
is
^w'^^1 yn^ri*,
the cosmos as
it
of v. 2, ynx
existed before
explained by Txt^, "the dry ground "
the same as that which
Bearing this in mind,
"earth."
is
the expression,
stands for the chaotic mass

the
yixn.
ten verses.
first
difficulty
used to express our idea of ''cos-
it is
heaven and earth"
our word "cosmos."
word
to translate the
wê
we should understand by
ought to translate verses
as follows
**In the beginning of the Elohim's creating- heaven
the chaotic
mos)
mass
npon Tehom and the
and earth
existed,' namely,* as a tohu vabohn,
spirit of
(i. e.,
the cos-
and darkness was
then Elohim said
Elohim nsm?2 upon the waters
**
:
etc.
With
iio
ex
the
this translation, of course, falls also the theor>^ of a crea-
nihilo.
Not a
chapter of Genesis.
first
theory
Indeed, a creation out of nothing

single
word
is
not implied in
indicates such a
not even the word xt3 for we have instead of XTD
25, 26, the
verb nrr-
It
in verses
was the chaotic mass coeternal with the
Creator out of which everj'^thing was created, made, developed,

evolutionised.
After the primeval ocean has been divided into the
waters above and below the firmament, the earth or dry land
made
"appear out
to
Gen.
'
Or.
ii.
of the waters under the firmament": nXTCQ
2.
"In the beginning when Elohim was about
^n^"^
= "existed,' not ^"n or
*Sc. at that time,
i.
e.,
is
became."
"in the beginning."
to create."
"

^tT7\
Even
I.
the birds are developed or take their origin from out
ocean
of this terrestrial
r)*.ri
ri^n
tt: yii^ c^rn
iirii&^
"Let the waters swarm with swarms of living creatures and with birds."
We
one
is
see then, that one thing takes
the parent of the other
there
giving birth of one thing to another,
its
origin out of the other,
is,
so to speak, a continual
a genealogy
Having thus cleared our way, we must now consider the
differ-
between the Biblical and the Babylonian account of the crea-
ences
differences
tion,
true that Gen.
that are certainly strange
originally
Tehom, we must be
made use
of the fight of
able to account not only for
its
If it
be
Jahveh with
omission, but
Babylonian Marduk-Tiamat myth.
also for its differences from the
And
and marked.
just these differences are, for our consideration, of the highest
importance
According to the Babylonian account, the creator Marduk was

himself borne
by Tiamat,
he therefore was not coeternal with Tia-
mat, he was, so to speak, her child

the other hand, exists from
first act of
i.
e.,
The
The Creator
the Babylonian creator
is
the
**
Tohom
of Gen.
herself
division of the
i,
on
The
Tiamat/*
the creation of *'the upper waters" and '*the lower waters"!

first
act of
Elohim
Now, what
*
eternity like
all
Gen.
'The
i.
is
of
Gen.
is
the creation of the
n*i<
or light.
the significance of this Y,n in Gen. i?
It is
20.
Psalm
writer of
civ. 24
ff.
was, no doubt, later than P., since for
the eternity of Tehom-Leviathan seemed to have been impossible.
could be eternal,
him
Jahveh alone
hence Leviathan had to become a creature, for we read (R. V.):

"
Lord,
how manifold are thy works!

made them all
In wisdom, thou hast
The
earth
is full
of thy creatures.
Yonder is the sea, great and wide,

Wherein are things creeping innumerable.
Both small and great beasts.
There go the ships.
There is Leviathan, whom thou hast formed
to take his pastime therein
The
original significance of Leviathan is lost here,
creature of Jahveh!
Hence
creatures and the sea with
its
he
has become a mer
also the succession: creation of the earth with its
creatures,
among them Leviatbin

neither the sun nor the

all
created later
moon nor any of the stars, for they were

And yet it is said in v. 4 that
on the fourth day
Elohim by thus creating the
**
darkness"; the former he called
Now
light" divided the **light from the

**
day," the latter he called
and
this is in direct contradiction to v. 14
**
night.'*
where we are
v. 18,
"two
expressly told that Elohim created the

i.
I.
great luminaries,**
the sun arid the moon, "to rule over the day and over the
e.,
night and to divide the light from the darkness'^

daily experience and observation,
**the light
it
According to our
the sun which conditions
is
and the darkness" or *'the day and the night."
be true, then
it
day
of the first
If this
follows that the statement in v. 4 about the "light"

is
And
wrong.
so
it is
We
saw above that the
system of seven days does not originally belong to the creation
The
story.
writer of Gen.
nights and days or simply

to
however,
i,
in
"days" before
add some such expressions as those found
in v. 4
"to divide the
In doing this, he manufactured the
from the darkness."
light
order to fabricate his
the sun was created, had
first
three days,^M<f days^ namely, which preceded the creation of the
sun on the fourth day.

v.
4 and
And because
first
'*//*^///" itself,
follows that
it
But
this con-
created by
if
they
may be
Here again the Babylonian account helps
the god 0/ light f Marduk,
was the
chief one,
overcomes Tiamat and thus creates the heavens.
do
called such,
us.
Accord-
ing to that account Tiamat brings forth "the great gods,"
whom
God
looked in the various commentaries for an ex-
the explanations given,
not explain
added,
day.
In vain have
planation,
was
of v. 5 does not belong to this account.
all
sideration does not yet explain the
on the
it
and
among
this latter
In Gen.
the
monotheistic idea predominates; the conception of divinity that

the writer had, did not suffer the Greater himself to be created,
hence what did the writer do

nated, the creator
made
Marduk was
Well, "the great gods" were elimicalled
Elohim
(or Jahveh)
and was
coeternal with Tiamat and placed with her at the beginning,
but only the name, the nomen proprium of the creator was removed,
his attribute
was kept: the attribute
because the writer needed
it
to
**
light**
make out
And
his days
it
I
was kept
Hence the
THE CREATION- STORY OF GENESIS

Gen.
**lighi*^ of
nor any of the
god
of h"ght
because
i, 4,
stars,
neither the sun nor the
is
it
can be only the
and the foremost
I.
moon
attribute of Marduky as the
The
of all gods.
**ltg?itf**
then,
must
be another, and the most important, m3^thological element taken

from the Bab3'lonian account by the writer
the **god of light,"
is
the
^*
conditio sine
Gen.
of
i.
Mardnk,
qua non*^ without which the
the writer
The
name Marduk had to be given up, but his attribute could be kept
and was kept and made the first work of Elohim.
From these considerations we get the following sequence:
creation
{a)
would have been impossible,
thought.
Babylonian:
**the great gods," and Marduk, the god of

division heaven.
Tiamat
light
fight
{b) Biblical
Tehom light ^^fight division heaven.

In the Babylonian account the primeval ocean
double sex: a masculine and a feminine
in
is
a monster of
one person, a kind of
androgyn, for we read

"E-nu-ma
sbap-lish
e-lish la
la zak-rat
apsfl-ma r^h-tn-u za-ru-shu-un
mu-um-mu
me-shu-nu
That
na-bu-u sba-raa-mu
ma-tum sbu-ma
ti-amat mu-al-li-da-at gim-ri-shu-nn

ish-ti-nish i-chi-qu-u-ma."
is
When
'
above
the beavens were not yet
Below tbe eartb
Wben
tbe ocean, tbe primeval
Tidmat, tbe deep,
Tbeir waters
Tben
According to
in
named
no name as yet bore
one
tbe
|
tbeir begetter
mother of tbem
all
bad joined together
tbe great gods were created."
this the
primeval waters consisted of the aps^t
the begetiery or zaru,^ and the Tidmat^ the mother or muallidat.
r-esult of
the "joining their waters in one,"
the gods were created.

to be the first parent
From
the root
The primeval ocean,
who brought
" geed "
i.
e.,
then,
forth the gods.
As
of cohabitation,
was considered
What does
the
The verse which speaks about
Bible say to this?
waters consists of three clauses
the
tion of the primeval waters or chaotic
z^'nn ^:s'rr
mass and the other two
membrorum.
It
reads
ni-ii
"the chaotic mass (or primeval waters, ocean see above
is,
existed as a tohu-vabohu
well as a
If
nsm?: s*nbK
the primeval
clause gives the descrip-
first
clauses stand in the so-called parallelismus
That
I.
the
it
god' that
spirit of
Hebrew Tehom
is
was
*a darkness'
upon
rsr.*?:
"apsu," then "the
spirit of
as
the tcaters.^'
equal to the Babylonian Tiamat, then
"the waters" must be the "apsu."
But
if
God" must be
Hence "the
from the parallelism.
upon the Tchom
!)
spirit of
"the waters" are the

it
This follows
too!
God'* of Gen.
i.
plays
same role as the apsu of the Babylonians, i. e., he

Tehom. The word r.^rr,?: is declared by the newest commentators to mean "to brood over'* but I do not think that that
translation exhausts its full meaning r^r,";?: means and stands for
the same "idea" expressed by the Greek i-rijcrKevaJûvt i. e., "to overshadow.** Thus we get here a striking parallel to "the Holy Ghost
overshadowing Mar}'.*' nC"")?:, then, expresses the same thing as
exactly the
rcn*?: the
does the Babylonian "joining their waters in one.*'^

then even in Gen.
i.
we
If this
be true
find the thought expressed that the pri-
meval waters or ocean are parents^ who beget and would bring
forth
Thus here we have another

ing
its
great difference
counts of the creation
striking similarity
between
notwithstand-
the Biblical and Babylonian ac-
In both accounts the primeval waters were
thought to be a kind of androgyn, male and female
who
thus became the
The
first
writer of Gen.
i.
in
one person,
parents.
who apparently
did not believe in an an-
drogynous monster, retained the Tiamat or Tehom, but substituted

for the apsu
*
From
this
"the
it
Spirit of
Elohim'*'as the
life-giving
power
of
also follows, of course, that the expression has nothing to do
with the world*egg theory, which some scholars want to find here.
'The
expression " spirit of Elohim" seems to stand in P. for the same idea at
'
'
He
everything.
wanted,
it
Again
be
the
if
Tehom
= Tiamat too.
with Ti&mat
is
Thus
is
it
I.
true, to eliminate the
is
character of the primeval ocean
'
androgynous
the result we know.
= Tiamat, then rfin (the darkness) must

was
rightly said that the fight of
nothing more or
less
than a fight of the
Marduk
light against
the darkness.
But we have seen above that the god Marduk was called Elohim and made coeternal with Tehom, and that simply his attribute
was retained by the writer of Gen. i. in order to help him to fabri-
We
cating his days.
also
have seen that the functions of the
ilK
are in contradiction to those of the sun, and thus must be spurious,

i.
e., T.K
does not belong to the original account of Genesis
be left out,
if
Bearing
'}
we would restore Gen. i. to its original text.

contains
this in mind the account of Genesis
i.
connected genealogy, which
is
it
must
a well
as follows:
Tohu-vabohn
"waters" Tehom
" spirit of Elohiin"^K3arkness
waters which are below the firmament
waters which are above the firmament
'the firmament of
heaven " or " heaven
the waters
the dry Rronnd'
cr "earth"
the two great lights,
"the
i.
e.,
" the sun " and

stars"
moon" and "the
" grass,
trees,"
" herbs," " fruit-
'animals," and
beasts"
" swarms of living

creatures," "fowls,"
"fishes"
"man"
I
would draw the reader's attention here
to the fact that **the
waters above and below the firmament" are said to
Tehom,
come from
the
or the darkness,^ a peculiarity which will be explained
later on.
It was used
K*1?2**n of the Targums
"anthropomorphic idea" of God.
the
If
it
did
it
in order to avoid as
much
as possible the
ought to be made coeternal with Jahveh-Elohim, as Marduk was.

fatal
for in that case it would not be the first act of Elo-
But this would again be

bimi
lO
From
the
the analogy above given
creation of
**
man,"
if
we
will
it
I.
be seen that **man'* or
take our stand on the account of Gen.
cannot be referred either to one or to the other
i.,
not
know whether he was
firmament" or
latter the
learn
him "
this
is
a tv
of **the waters
earth" and
'*
a descendant of the
its
**
which
tells
man
tells
looks exactly like Elo-
man was made
us that
The
writer of Gen.
i.
monotheistic idea could, of course, never admit that the

spilt
we
All
the image and likeness of Elo-
in
us that
divine blood mixed with earth.
another god" was
we do
e.,
i.
below the firmament," from which
The Babylonian account
him.^
side,
waters above the
creatures'* took their origin.
'*man was created
Sta Stotr,
**
because there
out of
with his
blood of
**
existed no other god.
But
man was in some way or anmade him to be created
he apparently accepted the idea that
other connected with the gods, hence he
The account given
image and likeness of Elohim.
in the
second chapter of Genesis has, however, for
'*
in the
image and likeness"
the "breathing into man's nostrils the breath of life," which
done by Jahveh.
In blood there
is life,
and
life is
a breath,
was
was
the faith of the Jahvistic writer. Accordingly he substituted for the
blood of
God
the
**
breath of God," thus connecting **man" again
with his creator.
We
have seen then that the
fight of the light against the dark-
ness does not belong originally to the account of Gen.

ma}' rightfully ask,
if it
does not,
how
of such a fight to be found in Gen.

this question
it
will
i.
But, one
are the apparent indications
to be explained?
To answer
be necessary for us to examine the Babylonian
account of the creation and see whether the original form of that
account contained the fight of Marduk with Tiamat or not.
That the Babylonian creation story had

required time to assume the shape in which
course self-evident.
in.
If
we
the development of the
e.,
where a god
ception
below.
is
development and
we now know
it,
is
of
are able to trace the different threads
Hebrew
*Corap. here Gudea's dream where

i,
its
literature
<*'"e''
Nin-Gir-su
said to look "like a man."
gods always look like the
men
to
by employing
is
whose
"to be a man,"
said
This, no doubt,
critical
is
the older con-
tribe or nation they belong.
See

methods,
delicate
think v.e ought to be able also to trace the threads,
and flimsy though they
are,
early Babylonia put into our hands.

try to
show
which
the inscriptions of
In the following then
shall
that even the Babylonian creation story did not origi-
nally contain
such a myth as the fight of Marduk with Tiamat.

*
We
II*
I.
have now
to crave the reader's indulgence for a rather
technical discussion of a few points which at

indifferent; but this course of
procedure
first
sight
may seem
indispensable for an
is
Having established the
analysis of the creation-stor}' of Genesis.
we shall be better
Hebrew Genesis and
genealogical order of the Babylonian divinities,

able to understand the kinship between the
the Sumerian cosmogony.
Before entering on our investigation,
is
it
few words about the meaning of NIN, EN,
necessary to
LUGAL,
saj'
and DIN-
GIR.
In the "trilingual
1.
list
of gods," II
59,
we read
Col
in
I,
48
^-f'^MUL DIN-TIR.'^'
'^-^'NIN-DIN-TIR^' j^-^^-'AMAR-UD
I
The ^'"s'ÂMAR-UD
and
lon.
But
rian "
column
this is
EN
EME-SAL
the
important
but NIN.
column by U,
NIN must mean

Marduk
Marduk. Marduk was the city-god
is
here
he
i.
e.,
1.
17,
we
Sume-
Hence
This does not prove that
Babylon became a
**
He
feminine."
tained his gender and remained a male deity, for in the

Col. II,
*'
rightly transcribed in
is
MUL or UMUN = lord.
= belu or **lord."
as the city-god of
Baby-
not called in the
is
NIN
This
of
same
re-
list.
read:
'^'"^^MUL (fem.!)
DIN-TIR-"
**'"^'NIN-DIN.TIR.''
""Be-lit
'^"Bab-ilu-"
,
of a
NIN,
then, in this connection,
city,^
may
i.
e.,
when used with
stand either for belu or bltu,
Forming with the name of the
city a " proper
or standing in apposition as in K. B. IIP. pp. 24, 46.

nu-nir-"^
II
i.
e., for his
name"
as in
*"''s^'
the
name
lordship.
Nin-Gir-a
nin Ki'
<''"i^''^Dumu-zi-za-ab.
12
a<:tly
we
In most cases
or her lordship.
be able to determine ex-
will
the gender either from the syllabaries or from the
may
tion" that
same
The <^'"^'NIN-GIR-SU
is
by **the wife
list
mighty prime minister"
indeed strange that male gods, when becoming gods of
is
NIN
used
of Ninib."
hence the city-god of Gir-su must have been a male divin-
It
certain cities, should be called

for
apposi-
called in the oldest Babylonian in-
scriptions the ur-sag or ur-sag lig-ga, **the

of Bel,
**
follow such a name, as for instance, '^'"^''NIN-EN-
LIL-''' is explained in the very
it}'.
I.
either
EN
NIN we
in this connection,
'^"^'^LUGAL-ERIM-*''.
far as Tknow is never

LUGAL, see, e. g., the name
The EME-SAL texts distinguish clearly
but only
between the gender by using two
Sumerian
should expect of course
EN as
LUGAL.
or
different signs, but not so the
of the lists or bilingual inscriptions,
and also not the
when intending to make the gender

absolutely certain, uses for NIN the word LUGAL.
LUGAL
then always denotes a male, while NIN may stand either for a male
old Sumerian.
This
latter,
What may possibly
or a female divinity.
of this
be the reason for the use
NIN?
We
know
that in Babylonia every city
long as the city was
But
pendence.
the city,"
i.
e.,
in
case the *'god
in
when
had
As
its special god.
possession of her patron she enjoyed inde-
the god
was
left
the city," or
carried
"went out
away captive by
ous king, the city lost her independence.
The
of
a victori-
city-god, then,
was
something which had to be defended and protected, which had to

be fostered and cared
by
for,
but which could also be *naken," either
force, inclination, or otherwise,
or given away,
woman
feminine;
which could be
Even we
which could be chosen, betrayed

sold,
all
characteristics of
are in the habit of personifying our nations as
note, for
example: Helvetia, Bavaria, Borussia, Ger-
mania, Britannia, and Columbia
From this also follows that a name like *''"^ N in- Gir-su is no
proper name but a surname or attribute. This is even grammatically
indicated in the oldest inscription, for we find very often after the
name '""^''Nin-Gir-su the double postposition KA-GE. In this re.
spect Galet
Eannatum
a-sum-ma
power was given by
Compare,
especially interesting.
is
''"ff'
i.
c, Eannatum.
. .
.to
whom
Girsu."
common, yes, we
the gods we know are really
or attributes of gods are very
names
rightly sa}^ that all the
not proper names at
To
Nin-Gir-su-ka-ge,
(ge) the lord of (ka)
Such surnames
may
such expressions as these:
e. g.,
*
Eannatum ^
of
I.
all,
establish this,
of
but attributes or appellatives.
may be allowed
few more ex-
to cite a
amples.
The name
*^'"^''Innanna
cannot be a proper name, for we find
the double postposition after
~^^
Eannatum
mu-shag-sa-a
Eannatum
dam
Hence we cannot
ki-ag
^*^^''
***'8^
Innanna-ka-ge. " '
Innanna-ka-ge.*"
translate the inscription of Lugaltarsi otherwise
than has been done in E. B. H.

lands
were a proper name, only one
If it
it.
postposition would be expected.
(=Bel) and
for
p. 1253, viz.:
For the king
of the
Innanna, the mistress of the divine Innanna,
etc.
Among
^'''^'
for
''gods" which are used with a double
may be mentioned
postposition
zu-ab,
names
other
Pa-sag,' gal
-|-
(ga) lu
**'"^'
**'"*^'
Nin-char-sag,^
*^'"^''
Erim,^ and even
Dumu-zi-
''"^'
En-ki,''
etc., etc.
p. 83
See
my Early
Babylonian History (afterwards
to
be referred to as E. B. H.),
ff.
*For other examples see ibid., col. VII, 9; V,

Entemena E. B. H. p. 97 ff., col. V, 5 et fassim.
i; VI, 16; VII, 16
Cone of
' E. B. H.
Innanna.
p.
D^ 3 B*,
84
who was
Eannatum
called
by the heart of the goddess
of
the beloved husband of the goddess of

9 " Eannatum
has to be translated In this passage it is preceded by: Eannatum
ku-li ki-ag *^'"2?'' Gal -f- galu-Erim,
both sentences have to be separated on
Innanna. Thus
col. II,
it
accQunt of the parallelism. If we do not, then Lugal-Erim would become the damki-ag of Innanna.
That kings often do call themselves a "dam " or husband of a
certain goddess is evident from E. B. H. pp. 230, 231, and notes.
"^
Galet
Z. r,
A = E.
B. H. p. 84. col.
col. II, 9.
II.
'Z.
3; comp.
r., p.
85,
1.
D&. XLIV..
II.
col.
IV. xo.
'Z.
r., 1. 13.
Z. c, p. 84, 1. 7. *'nnrEn.iji becomes thus the divine EN of KI. According

to this analogy we ought to expect also, /. c. Col. I. 1. 6, for mu-pad-da '""i^'Êo-
14
Not
only, however, before the
I.
names of cities may NIN stand

** names of gods" composed
There are quite a good many
for belu.
NIN, which can signify male gods onl}'. In the composition

these names the NIN seems to mean as much as ** possessor of*
Arabic dhu, dhat. To this class belong, among others, the fol-
with
of
lowing
*''"^'
dingirjyTjj^.gjj.
Nin-a-gal,i
4
If in this
'^^'^
Nin-dar-a
Nin-dub lugal-en,*
'^'^'
lugal-en,'-' ^'"^"
way NIN may stand ioi belu
we
names
the gods, w^hose
as well as for beltu,
have, in order to determine the gender of
compounded with NIN,
are
or other attributes which
to
may
or
Nin-gish-zi-da,*
Nin-sar gir-lal ^'"^'Nin-Gir-su.^
pay great attention
may
They
not follow.
us in most cases whether the god in question
is
to the titles
either a
will
show
male or a
female.
The
i.
titles
or attributes stand almost always in apposition,
name
they follow'^ the
e.,
have
to distinguish
(i)
(2)
between
In these appositions
of the god.
LULAL or EN and NIN on the

LUGAL and NIN on the other.
With regard
we
one hand and;
to (i) as well as (2) the following
examples
may
suffice
Ur-Gur** dedicates an inscription to

lugal-a-ni,
lil-ge
i.
*''"2''
En-lil, lugal-kur-kur-ra
to Bel, king of the lands, his king.
e.,
<^'''2'Ên-lil-ka-ge.
En-lil,
however,
*'The king of
have not yet found with a double
postposition.
*
note
K. B.
*,
Ill', p.
20
" the possessor of great power," whom Jensen, /. c, p. 21,

II. R. 58, 58, to be " Ea als Gott der Schmiedeknnst."
takes according to
K. B. IIP.
p. 24.
E. B. H. 182, 185.
2K. B. IIP. pp. 24, 28, 46, and E. B. H. 182,, et jfassim.
'K. B. IIP. pp.

*
"The
I.
R.
28, 46,
"the possessor
of the tree of life."
possessor of the gir," see below.
5.
XXIII.
*E. B. H. pp.
Gudea
Cyl.
VI.
5.
" the possessor of the tablet."
see below, p. 23, 6).

52, 54 (corrected
Exceptions where the attributes precede the names are rare, but they occur.
Comp., e. g., en dinffir Nin-Gir-su "the lord Nin-Gir-su in Gudea Cyl. A. and B.
pass.
"Am Shir-pur-la-''' azag "^'ê'^Ga-tum-dug" "the mother of Shirpurla, the
dingir ra-mu
glorious Gatumdug," Gudea, Statue B. VIII, 56, K. B. Ill', p. 46.
dingirNin-gish-zi-da " my god N." /. c, col. IX,, 4, and probably a few more.
!
'
E. B. H. p. 222.
p. 74-78.
For other examples, see E. B. H. passim and K. B.
III.

the lands" and Ur-Gur*s
The former
god.
Nin-shach
king"
Bel by virtue of his being a
is
his attribute, the latter expresses his relation
is
Rim-Sin^ dedicates an inscription to
to Ur-Gur.
gal-lal
**
The
lugal-a-ni-ir.
by virtue
is
I5
I.
'*'"^''
Nin-shach en-
**en-gallar' expresses that which
of his being a god, the lugal-a-ni-ir expresses
the relation in which he stands to Rim-Sin.
From
we may draw
these two observations
Every male god when brought

others
who
dedicate)
of his being a god,
**EN
he
a goddess' as well as
NIN'
or
when brought
No.
mistress."
'*
No. (2) expresses the
EN.
Indeed
LUGAL-EN
by virtue
into relation to
gods
to
(kings, or
titles of
of her
men
being
always a
gods as gods.
men!
always
to correspond,
wê find this to

,
men
be true we may lay down another rule;
in apposition indicates
Thus there ought
is
(i) expresses the
relation of
If this observâtion
NIN when
into relation to
LUGAL or **king," but by virtue

may be either a "LUGAL or king" or an
always a
is
Every goddess, however,
or lord."
the following rule
"s.
to a
e. g.,
be true
female god, or goddess.*
The
LUGAL-EN
^'"^'
Nin-dar-a^
while '^'^Nina has the apposition
a
is
NINcalled
NIN-EN'
or
NIN-EN-NA.8
We
have seen above that even the name
composed
of
position which
EN
it
may
suffer
U. R.
-
No.
X = K.
B. IIP. p. 94,
p. 125.
E. B. H.
'
as the
in
En-lil.
222 et passim.
See p. 11, i.
be doubtful ! Further
of the god must explain the gender in this case
name
itself
in this case
NIN may
Also read ^'"P'Nin-si-a.
priests,"
i. e..
is
LUGAL'
Except when NIN stands before the name of a CITY or place
attributes or the
'
*'''*^*'EN-KI
For a similar case see IV. R. 35 No. 6
3.
See below the attributes of the wife of
dinsirDuiuu-zj-zu-ab NIN Ki-nu-nif-'''
The
it.
followed also by
is
must be
of the double post-
p. 96. 6.
Ê. B. H.
behind
indicates a male god, hence
= K. B. IIP.
'^'"^''EN-KI
two separate names on account
i.
c.,
p. 193.
K. B. IIP.
p. 24.
Lugal-en probably =the "lord of the
"the highpriest."
E. B. H. pp. 193, 224, note 4, Nin-en probably

"the high priestess."
E. B. H. p. 87 note.
See,
e. g..
lugal zu-ab, D6c. 4 B, col. IV, 3.
= " the mistress of the priests,"
l6
The counterpart
apposition.
name
is
of '^'"^'EN-KI is
-|-
""^'NIN-KI, which
also to be found in the Earliest Babylonian Inscriptions.^
Here, then, we have another peculiarity.
GAL
I.
for the
We
do not
find
LU-
male god, as we might expect, but always EN.
**EN" in such names as '"'^'ÊN-KI indicates the masculine, while

**NIN" indicates ih^ feminine gender. What maybe the reason
The answer is male or masculine gods are
for THIS peculiarity?
LUGAL king from the standpoint of men to whom kings, of
course, also belong, but EN, when compared with their equals,
:
their wives,
same
the
i.
e.,
**the
husband-god" and the **wife-god," are on

by themselves, but when brought into
level considered
relation with
men the **husband-god
"
seems
to enjoy a greater pre-
rogative; nay, the kings considered themselves equal to a goddess,
hence they sometimes called themselves the **dam" or husband
of this or that goddess.'
To
the
same
belong among
class with '''"^''EN-KI
others also
dinpr2si.LIL, ^'-"EN-ZU,3'^'"'-'''EN-GUR,* '''"^^'EN-Ba-u,* etc., etc.
In
all
these
**Mr."
If
names the
NIN
**wife" or ''Mrs."
would be
in
'^'"^'KI;
**
EN"
corresponds to our
were substituted
hence
the
EN
the real
or
order to distinguish the
NIN
**
**
having been put before the KI
Jiusband^^
from the
**wife,*'
In course of time these
**Mr." from the *'Mrs."^
husband," or
EN, we should have the

proper name of **'"*^'EN-KI
for
or the
names came
to
be looked upon as real proper names, and only now and then does
their
grammatical construction betray to us the true
E. B. H.
p. 8i,
note
fact,
i.
e.,
that
i.
This fact also probably contributed somewhat to the

"divine character" of the kings.
*See above,
p. 13, 4.
'See . B. H. Index, gods.

*
So
p.
443 sub E.
far not found in the oldest inscriptions.
Janvier, p. 82, note
XII. 38128, Rev.
^Thus
it
1.
Thureau-Dangin
GUR = Engur,
proposes to read the sign

18 compared with II. R. 58, 53a.
2.
happened that
in
in C. R. 1902,
referring to C. T.
course of time the deity was differentiated,
i.
e.,
the deity was originally a self-perpetuating being, a kind of androgyn, and later on
was separated or thought to exist as " husband " and " wife." Comp. the <*"*'' GUR,
dinprEN-GUR, **'"s''NIN-GUR and also Gen. ii. 21, where Eve is said to have been
made "from one of the ribs," i. e., better " sides" of Adam.
EN
they are names composed out of
NIN
resp.
I.
I7
-}-
the real name of
the god.
The
last
DINGIR
point which
The
or '*god."
very careful to put the
names
for
we have
to discuss is the use of the
name
oldest Babylonian inscriptions are always
before the
*^'"^''-sign
name
The
of a god.^
god Anu'^ and Gu-la^ are probably the only ones which
generally occur without the dingir-sign.*
The negligence
gods begins
in omitting the sign dingir before the
time of the
at the
have seen that every
city
had
either
LUGAL
whom
Not only the
god.
its
they termed dingir
lil/ that of
cities,
how-
while the others were
The god of Urukagina was

Eannatum,* and Entemena -?
or
names of
Above we
and patesis (priest-kings) bad their
ever, but also the different kings
favored deities
dynasty of Babylon.
first
NIN.
**'"^'
Nin-shul-
^'"s^'Dun-gur^ or also written '''"'^'Dun-gur-an;*
dingirîn-a-gaP^ is the
ciinîr
*'?*'
Lugal-banda^ that
If cities
families" and
of
Ur-Ba-u;
Gudea
of Sin-gashid, etc., etc.
and kings and patesis had
more than probable

'*
god
Nin-gish-zi-da" that of
*'
that also the
**
their special gods,
lands" and
*'
it
is
countries," the
tribes," in fact, every ''person,"
Except when the name of a god occurs in a name of a city

for îneirEN-LIL-'''.
But see E. B. H., Index, Gods.
:
had his own

e. g.,
EN-LIL-"
= Nippur,
Ann is mostly written AN-NA,

(Gudea, Statue B, VIII. 45
K. B. IIP. p. 46), An-nu-um, ""Annu-um, and dingir ^^ occur, see E. B. H, Index, Gods, p. 442. Here also belongs,
2
In thg Old Babylonian inscriptions the god
but also
AN-E
of course, his wife An-nat.

'
See E. B. H.
i dingir
ga.-u,
p. 443.
when
in
proper names and written " Ba-bi," has never the sign of
dingir.
E. B. H.
'
E. B. H.
E.
p. 51.
p. 108.
K. B. IIP.
p. 72.
E. B. H. pp. 115, 116, 118.
"E.
IX.
4).
B. H. pp. 196, 199. 207.
K. B.
Cyl. A. XVIII. 15 etfassim.
H. p.92.
E. B. H. p. 92.
'Ur-Ba-u V.
Ill',
pp. 28, 46
4,
= K.B.III. p. 24.
(= Statue
B, III.
4. 5.
"K. B. IIP. p. 84. Lugal-banda is the husband of Nin-sun, who again is the
mother of Nin-gish-zi-da (Cyl. B. 23, 5", 6"), and this latter is said to be a dumu-ka
"descendant," see E. B. H. pp. 14,
An-na-kam (Cyl. B. 1. c). For dumu-ka
15.
l8
The
special god.
much
shed
inscriptions so far accessible to scholars do not
upon
light
I.
two examples that countries had their special gods
god
**the
of the
Westland,"
i.
e.,
of the
Ammorites.
Babylonian inscriptions. Babylonia, when spoken of

i.
when South and North Babylonia
e.,
Ki-en-gi-ki-Urdu
are meant,
*^'"^'
:
Mar-tu,
In the old
in its totality,
is
called:
(BUR-BUR).
(BUR-BUR)-zi occurs in an inscription of Ninkagina'

Cyl. B of Gudea.* The ZI in the name of this god is, no
the same as that in the name '""^"ÊN-LIL-ZI, which latter
^'"s'Ûrdu
and
in
doubt,
name
explained b y iiu-b ciiid a-(?) ""Bel (EN-LIL),*
is
The
servant of Bel."
Urdu-zi then
'^'"^''
Urdu,*' and as *^'''^^'EN-LIL

jg
one or
this question, yet there are at least
dintrir
u^^^
**
Akkad." In
we
**
servant" of
Urdu (BUR-BUR), which
place "sign before or after
"the
**
god
latter
signifies the
it,
manner, we might explain Ki-en-gi as the
like
EN-GI and EN-GI
land (KI) of
GI
**
the
is
e.,
the city-god of Nippur, so probably
the country-god of
again with **KI"or
country
is
i.
being
= '^husband" or ''Mr."
should have here another god of a country,
viz., that of
Shumer.*
The
results of our investigation so far
NIN
would be as follows
before or in composition with the
may
deified attributes
god,
names
of cities
and
stand either for a male or female
the context or syllabaries or other texts must be
taken in to decide the gender of each respective god.
LUGAL
before or in composition with the
or deified attributes stands always for a
NIN
in apposition or as attribute of a divinity
that that divinity
LUGAL or EN
^
E. B. H.
names
male
p. 411.
is
is
feminine \
if it
of cities
divinity.
always shows
be masculine the word
used.
Here belong, of conrse. the
deified attributes <*'"P'Lugal-
kUr-kur-ra, *'*"e''Nin-cbar-sag, etc.

2
E. B. H. p. 186.
'If
my
explanation of
Cyl. B. IX. 13.
Shumer = Gir-su
the *i'"^''Nin-Gir-su, the surname, would stand for
EN-GI.
96. 6.
Such a
iincirEN-GI
seems to occur
* II.
R. 59
col. I. 20.
H. p. 216 f.) be
the god GI or better
(see E. B.
in IV. R. 35
No. 6
correct,
for *""^'
= K. B.
Ill', p.
NIN
EN
and
and
**Mr.*'
I9
I..
proper names for gods correspond to our
in
The
**Mrs.'*
real
name
god being
the
of
always expressed by the sign that follows the Nin or

respectively.
Bearing this
consider the names of the
gods themselves.
different
I.
we may now
mind,
in
EN
The god LIL.
Mr. LIL, according to our rules laid down above, would have
to
be called '^-^ÊN-LIL and Mrs. LIL, ^-^^NIN-LIL~both occur
in the oldest inscriptions.^
'''"^''EN-LIL
called lugal-kur-kur.
is
This attribute has become in course of time even a proper name,

to
which the sign dingir was prefixed
LIL was
kur
this would follow from the analogy of the case
EN-LIL
is
is
''"^''Nin-char-sag.*
This
and am
ri-ne^
(var.
and
dingir- ri-ne
So
far I
have
called nin-kur-kur,
is
goddess
latter
NIN-LIL
nin-an-ki.*
same
is
also called
as the
*^"^'
is
also the attribute of
called
different writings
and
dingir-
Lugal-dingir-e-ne.^
the
is
am
En-lil has the title: ab-ba din-
*^'''^'
is
NIN)-in-si-na^^
For the
EN-
the ''mistress of heaven and earth" but also
tur-tur-ne,^ while
gir-dingir-ru-ne,^
Am
NIN-LIL
called also lugal-an-ki,^ and
Not only NIN-LIL
If
must have been a nin-kur-
a lugal-kur-kur, then his wife
not yet seen an inscription where
but
'''"^'Lugal-kur-kur.'
'*'"^''
am kalam-ma
Nin- tu.^^
zi-gal
**'e*'Sal
kalam gim-
H. Index, gods, sub.
for references see E. B.
E. and N., pp. 443 and 445.

2
"King
of the lands," E. B.
'E. B. H.
notes:
p. 125,
H. pp.
p. 132,
1.
131, 134, 151 et

14.
" King of heaven and
"Mistress of heaven and earth," E. B. H.
*E. B. H.
p. 199
earth,*' Stele of Vultures,
and note
" Mother of the gods," Ur-Ba-u
" Mother of the children," E. B. H.
E. B. H.
1.
p.
p. 125, note
III. 8
= K. B. IIP.
p. 198
and note
97, "father of the gods," cp. the a-bu
23580, col. IT. 10.
i.
p. 22.
I. 3.
ilini banfl in
Shalm.
II.
4.
nv. R. 35,=K. B. IIP.

" E. B. H.
" See
London
5.
Obelisk
passim.
also
p. 199.
*""?''
p. 78,
and note
Innanna
*>''
"the king of the gods."
5.
Nin-an
(sic
not dingir)-8i-an-na E. B. H. p. 273.
20
gim-me^ and dumu-sag an-azag-ga.^
common
with
azag-gi tu-da.^
i.
name
the
again
and the nin-kur-kur
is
!^^^
EN-LIL' was
Innanna.^^
*^"'^'
being
Nin-char-sag
coupled with
later
Other
attri-
''"^^'Nin-lil,*^
or ^'"^'Innanna,i or
**'^'
From
En-lil.
all this it
*^'^^
Nin-char-sag"
follows that the above
given goddesses were originally the same as "Mrs." Lil or
the
is
made
Innanna are: nin me^^ and nin azag-nun-na.^*
Sometimes
is
iden-
is
Especially interesting
'^'"*''"
also
is
called lugal-kur-kur,
latter attribute
on a proper name, thus becoming

'**'*^
dumu AN-NA* or
called dumu an-
is
Nia-an-da-gal-ki,^ as such again she
this
butes of
called
she has in
as well as ''*"^'''Ga-tum-dug are called
Inn anna nin-char-sag^^
**'''^''
is
title
''mother of Lagash," the former
e.,
with **'^'Nin-char-sag
tical
This latter
but also **''^'Ga-tum- dug
*''e^'Ba-u"
aln Shir-pur-la-''',
known under
who
'''"^^'Ba-u,'
AN-N A ^
dumu-sag
I.
NIN-
" Mother of the world (or people), who created the creatures of the world,"
E. B. H.
note
p. 202.
Ê. B. H.
I. i.
p. 202,
note
"^^
I. i
the firstborn of An-azag-ga,
i.
e.,
the glorious
AN."
3E. E. H.
209: Gudea, Statue H.
p.
*E. B. H. /. c.
"child of AN-NA."
s
Gudea.
Gudea, Cyl. A,
bom
St.
VII. No.
II.
col.
II.
= K.
B. IIP.
= K. B. IIP. p Cyl. A. XX.

27 = Thureau-Dangin, Le songe de Goudea,
B. VIII. 59
of the glorious
'E. B. H.
pi.
col. I. 6.
Gudea. Statue G.
col. I. 3
46,
19.
p. 6,
p. 21.
But see also
T>kc. p.
XXXIII. and Revue archil,
1886,
I.
= K. B.
Gudea, Statue B. VIII.
"Mistress of the wide heaven and earth," E. B. H. 206, and note
56.
57
^^
See above,
1'
"Mistress of the lands." E. B. H.
"P.
"child
AN.
p. 201, col.
p. 58.
III>. p. 46.
12.
p. 19, 6.
p.
199
= Gudea, Statue C.
col. II. 2,
and
IV. 10.
S. B. A. XIII. i59
= K. B. IIP.
p.
98 (Rim-Sin): " Innanna the mistress
of the mountain."
8
" Mistress of battle," Gudea. St. B. VIII. 61.
**!"'The glorious exalted mistress," Ur-Ba-u IV.
"E. B. H.
8.
Jensen, K. B. Ill*, p. 22.
p. 125, note i.
*' E. B. H.
p. 125, note 2 here after <*'"^' Lugal-kur-kur, which
shown above, p. 19, 3, a name for ***' EN-LIL.
:
" Gudea. Statue B. VIII. 47
= K. B.
III. p. 46.
is
here, as
was
LIL, who
is
NIN-LIL
in her different capacities
expressly called the
Such a
LIL.
of the wife of
dam
21
I,
They
'''"^'En-lil.^
and are
*'
deified" attributes
''deification" of attributes
have been almost endless and began
at the
represent
seems
to
very earliest times of
Babylonian history.
Not
only, however, the attributes contributed greatly to the
multiplicity of a single
god or goddess, but also the places where
Thus we have a
(=the goddess of Susa),
such a god or goddess might be worshipped*.

dinsrir
jjjnanna-edin,2 a
and
Innanna-Erin-*''
times the Ishtar of Arba-ilu, of Nina, and Kidmuri.
in later
There seem
^'"''
have been even different EN-LILs, as
to
from such expressions as

Enlil or
Bel"
'^'"^^'En-lil
En-lil-'^'-a'
in contradistinction to another 'B^X.
other name* for
'''"^'Nin-lil,
EN-LIL,
AN-NA, i. e.,
the wife of
sometimes also the dumu-sag of
AN-NA.*
name of the
is
apparent
"the Nippurian
**'"^'Ba-u, anis
the
dumu
or
the "child" or
"firstborn child" of
What was
the
father of
EN-LIL? The
old Baby-
lonian inscriptions do not give an answer to this question, but from
we know that Bel (the Semitic Babylonian

mar reshtu shame, e., "the firstborn
The Assyrian shame translates the Sumerian
Assyrian inscriptions
for
EN-LIL) was
called the
child of heaven."
AN
or
AN-NA, hence
AN. This
born
is
it
important
i.
follows also
'''"^''Ba-u
EN-LIL was
the firstborn of
as well as *^'Ên-lil are a first-
both are brother and sister but at the
same time husband and
wife!
(2)
The
(tf)
children of EN-LIL.
The god ZU.
"The
See E. B. H. Index, gods.
wife of Enlil," E. B. H. p. 125,.
'E, B. H.
p. 272 et
*On account
passim.
name Ur-Ba-bi and the

E-Ba-bi in E. B. H. pp. 237, 326, and 365. I consider "Ba-u" to be a Semitic
name. In later inscriptions occurs also the writing '"'?'' Ba-bur. Ba-bi ssgeni*
Ba-bur is formed in
tive, and Ba-bur == dative (sic !) is in Sumerian impossible.
Semitic and Samerian fashion, as the r (^raor ru) shows. In good Sumerian
the postposition "ra" is shortened to r only after i as in ni, cp dingir-ra-ni-ir,
lugal-a-ni-ir
This dingirBa-u has of course nothing to do with the in*3 in Gen. i. 2.
of the writing "Ba-bi," see the proper
'
Sec above,
p. 20, 4. 3.
22
ZU
Mr.
known
EN-ZUi
is
NIN-ZU.
is
The
latter is
me only from the proper name Ur-'^'^^'^Nin-zu, **the

NIN-ZU."2 Another, later, name^ for EN-ZU was
to
vant of
*""''
Uru,* or mostly written
This
name
ZU
and Mrs.
I.
Uru-ki
'''"^'^
**"^'
Uru-ki.*
dumu-sag
the
is
ser-
Under the
**"2''En-lil-lal.*
En-zu he is known also as the amar-banda '^^^^'^ En-lii

and as ^^' Uru-ki as the amar-banda An-na^ The wife of
Uru*"''*^'^
'''"''
Uru-ki or En-zu had several
ki is also called *^'"^'Nin-gal.^
dren
*^^^'UD,
a.
who
called **sib tu-da
is
dineir^.^ of '^'"^'UD is so far not

dingir
With
UD,
i.
probably
*'the ox of
e.,
For the
found
in
in
^'"e-'
Uru-ki. "ô
Old Babylonian
The
is
'^''^^^'
UD,"i2 or
UD."" This god

He is known to us
*'the child of
the oldest inscription.
which he occurs see E. B. H., Index, gods,
inscriptions in
wife
texts.
TUR-SAL ^'"^'ÊN-ZU-NA."
closely connected the
AMAR-
innanna nin char-sag
^'ê^'UD
does not^* occur

^
chil-
p.
443
sub E.
Ê. B. H, 412, J. To read Nin-a-zu for Nin-zu
from later inscriptions that EN-ZU had a tvife, and
name must have been **'"8^'^ Nin-zu.
'WTiich was originally an attribute of
he had, her real or original
EN-ZU.
p.
The firstborn of Enlil." i R. i No. I. 4 (K. B. IIP. p. 76 No. 3),

I R. 5 No.
(K. B. IIP. p. 92, 1. 21).
5 (K. B. Ill', p. 78. J.
D^. 4 B-. V. I, " the strong ox puru iqdu, remu iqdu of En-lil.
No.
not necessary, for
if
445 sub U. The ki at the end probably is only

Comp. also Uru-nung-'^-ma, not Uru-ki-nung-'^'ma.
*See E. B. H., Index, gods,

the prolongation syllable.
we know
is
R.
XX
I.
' I
R.
"The
No.
I.
= K.
B. IIP. p. 76.
great mistress,"
R.
2,
,.
No. VI.
(K. B. IIP. p. 86, J;
R 2,
No. IV
(K. B. Iir. p. 90. d).
Generally read
i'f*'
Uta.
bom by
"The
**
"Innanna, the mistress of the mountain .... the daughter of
shepherd,
Uru-ki."
R.
2,
No. VI.
(K. B. IIP. p. 86,

'^'"ff'^
,.)
En-zu,
P. S. B. A. XIII. 159 (K. B. III'. 98J. Comp. also Ishtar's descent. IV. R. 31. ,
For the writing EN-ZU-NA for EN(K. B. VI. 81): ''"Ishtar TUR-SAL "Sin.
ZU,
see also E. B. H. p. 317.
^'^t^^Xix-^^'^^^'E.n'ixx'Xi.^
"amar banda" above, note 6.

"Comp. the proper name *!'"?'' AMAR <'i"ei'EN-ZU = Bur-Sin II., King of Ui,
E. B. H. p. 266, note 2. According to the analogy of this name AMAR-UD might
also be translated by "an ox is UD or Shamash."
J'
Comp.
the
"The cities
prove anything.
Tu-tu-"^' (E.
OBI
B.H.
No. 87.
I.
B. H. p. 302. xi) do not

dineirUMU and not imsnrSHID (E. B. H, p.
p. 174). Su-kur-ru-*^ (E,
30
is
THE CREATION-STORY OK GENESIS

only since the time of the
first
23
I.
dynast}^ of Babylon, about 2400
B. C.
In this line
somewhere belongs
banda, and Nin-sun, see above
Another child
b.
How
of Girsu.
this
name was, we do
^'"^''
wife of
dingir]^jjj^ s
of
not
'^'"^'^
also Nin-gish-zi-da,
p. 584, 12.
En-lil
is
'^'^'Nin-Gir-su,^ the city-god
god was originally
know
Nin-Gir-su was
as yet.^
^''^''
The dumu-ush-7
Lugal-
Ba-u.*
'^'"^^
called, or
He is a male
A sister of
what
***"^'
Ba-u-me banda en
his real
The
divinity.'
Nin-Gir-su
**'"^'
ka-me are hardly the sons of En-lil and Ba-u but
is
Nin-Gir-su-
of Nin-Gir-su
be read according to Br. Mus. 82-8-16, ,, 1. 45: Shuhad probably also another pronunciation. Strange, very
strange, is that Bur-Sin II., whose name is written ^^'''i^r aMAR *"&* EN-ZU. should
be worshipped after his death as the MUL-AMAR-UD (E. B. H. p. 316). He. being while alive a "child of Sin," becomes sometime after bis death a "child of
Su-kur-ru-'^' should
133).
ru-up-pak.
Tu-tu-^'
Shamash "
VIII. 21
2
Cyl.
of Gudea. col. VII. 5
dumu
dingirEn-lil-lal
en
<'"e^'
Nin-gir-su
dumu *îr>En-lil-lal-ka.
Nin-Gir-su, cp. also ibid. IX.
col. II. 3
ff.
(K. B. III^. p. 58).
Ba-u the wife of
*'"''
dumu An-na dam
This
ki-ag-ga-ni.
dJ'^fnrBa-u is of
Ibid.^
3.
'See above,
See, however, above, p. 18.
4dingirNin.Qij.-su-ge d'"?irBa-u
<*&*'
p. 12.
Gudea, Statue G,
course the same as the
'''"s^'
En-lil.
See below sub " god KI."
" The 7 sons of Ba-u the banda of lord Nin-Gir-su." Gudea. Cyl. B. XI. 11,
The sign ush after dumu is not quite clear. The 7 is plainly written. According to my transcription which I made from Price's text, there seem to be menWhere is the seventh ? The six mentioned are the following
tioned only 6 sons.
*
12.
(1.1.
4-10):
4. '^'ê^Za-za-ru.
1.
5. <*'^'Im-pa-ud-du.
(= ishdu)-kalam-ta-ad-du-a.
6.
ur
7.
*i8^'Ghe(GAN)-gir-nun-na.
8.
dm8rirGhe(GAN)-shag-ga.
g.
dntirKa-ur(=ishdu)-mu.
10. *''"P'Za-ar-mu.
Uru-ka-gi-na in his Barrel-Cylinder, E. B. H. p. 53, mentions also the followII. 10. '^'"s^'Za-za-ru, 11. <''"P''Im-pa-ud-dn, 12. **'''^ Gim-nun-ta-ud-du-a.
ing gods:
''"s^'^ Nin-Gir-su
(so read also E. B. H. p. 52, 1. 23, where
mentioned too, and comp. for this reading D&:. p. XLIX, copie de F.
Thureau-Dangin). There can hardly be any doubt that *^^^' Gim-nun-ta-ud-do-a
^^'^s^ Ur-kalam-taur-kalam-ta-ud-du-a, hence we ought to read above 1. 6
is
ud-du-a. For the formation of the name comp. <*'*' E-SHIT-LAM-ta-ud-du-a
14. <^'"P'^Nin-sar gir-lal
Nin-sar
Nergal.
is
24
and Ba-u.
child of
He must
ga.^
dumu
He
his **king."^
'*''^'
Dun-shag-
probably
is
the same as the
**'''^'
Another child of Nin-Gir-su was *""^'GM-
Ghe(GAN)-shag-ga.8
alim
Nin-Gir-su was also called
be a male god, because Gudea dedicates the inscrip-
him as
tion to
*^''^^'
I.
ki-ag-ga-ni en
'*'"^''
Nin-Gir-su.*
The god AN.
3.
down above, '*Mr." AN^ would

be called EN-AN and Mrs. AN NIN-AN. The EN-AN occurs so
NIN-AN is
far only in proper names, as e. g., EN-AN-NA-tum.
According to our principle
not found at
AN
is
all.
laid
That there indeed existed a <*Mr." and a "Mrs."
evident from the Semitic Inscription of An-nu-ba-ni-ni, where
they are called An-nu-um and An-nat respectively."
dynasty of
of the fourth
Ur
which month was therefore
He was
An-na."8
AN?
of
At the time
month was sacred to him,

called *'the month of the festival of
of EN-LIL.^ But who was the father
the eleventh
the father
Before we answer this question,
we
shall
have
to consider
the god KI.

4.
The god KI.
Mr. KI again
EN-KI and
is
Mrs. KI NIN-KI.
occur already in the oldest inscriptions.^^
KI was '^'"^"Dam-gal-nun-na,"
^
a-ni
E. B. H.
p. 195,
196
'!'"&''
i.
Both names
Another name
of Mrs.
"the great wife of Nun.'* From
e.,
Dun-shag-ga
dumu
ki-ag **''^'Nin-Gir-su-ka lugal-
Gudea.
*
*
See above,
See preceding page, note
'
p. 18.
6.
Cyl. B. VI. 22: " Gal-alira his beloved child of Nin-Gir-su."
Gudea
See
and E. B. H. pp. 49, 51. He is menthe same inscriptions in which the other sons of Nin-
also Statue B. II. 18, 19 (K. B. IIP. p. 28),
tioned by Uru-ka-gi-na in
Gir-su occur!
^
For the
different writings see above, p. 17, 2.
^See E. B. H., Index, proper names,

'
E. B. H. p. 177.
E. B. H. pp. 296, 299, 302
*See above,
Itu
p.
'
436 sub .
Ezen An-na.
p. 81.
'^For EN-KI see E. B. H. Index, gods, p. 443 sub. E.. and for NIN-KI E. B.
note I. The later writing '^'"s'ÊN-KI-ga with an unknown pronunciation (Jensen, K. B. III^ p. 21, note f ) I have not yet found in the oldest texts.
Comp. here, however, the name NUN-'''= Urudug-''' or Eridug-'''=Eridu.
H.
p. 81,
"E.
B. H. p 224.
Damkina.
II.
R. 55.
In the later Assyrian texts ^'"C'^Dam-gal-nun-na became
53.
54d (comp.
I.
16)
(Ea) Dam-ki-na ashshati-sbu.

this
it
follows, that
EN-KI had
KI could not have been
"the great wife
called
NIN-KI; I have, however,

And because EN-KI
for
name NUN,
or else
title **nin
not yet found this latter
Mrs. KI.
the lugal zu-ab
is
NIN-
NUN." EN-KI
of
This would presuppose a
called lugal zu-ab.^
is
also the
25
I.
zu-ab"
for
title
probable
it is
was
that the '''"s^'Dumu-zi-zu-ab,' also shortened to **'^'^Dumu-zi,2
EN-KI.
a son of
Of the
^'"^"
Dumu-zi the
doubt a simple contraction.^ To

time of Sargon
and
I.
later
""
Tammuz
Dumu-zi was dedicated
***'^'
on also
later
is
no
at the
at the time of the fourth dy-
nasty of Ur, the sixth^ month, which was called **the festival of
*'"e''Dumu-zi."*
EN-KI
daughter of
''^^^
Dumu-zi-zu-ab) was ^'"^'Nina.^
she
is
called **a child of NUN-""',"'

nin-en nin-me
*'s^'
{hence also a brother
of
In the old Babylonian texts

i-
e->
Gudea
Eridu.
calls her:
KAL ^^^^ KAL-LA
nin ^'"^"Ên-lil-gim nam-tar-tar-ri.*
The
epithet nin-en of
but always after Nina
Nina
To
have seen, a lugal-en, and
is
found also
" The king of the zu-ab,
For references see E. B. H. Index, gods,
See E.
B.H.
e.,
we
this is the epithet of *^'^'Nin-dar-a,^
i.
in other inscriptions'
the nin-en must correspond, as
D^.
the apsfi or abyss."
p. 442, sub.
4 B^. col. IV.
3.
D.
p. 298.
to number and not as it was done in E. B. H. pp. 287 and

306 (List of months, the first two columns). The itu Ezen She-il-la, instead of being
See Thureau-Dangin*s review
the first, ought to be the last (12th or 13th) month
*
Thus we ought
of
my
E. B. H. in Z. A.
XV.
The
p. 409.
festival of
Tammuz was
celebrated in
Phoenicia and Palestine, likewise originally in the 6th month, see Ezekiel
(Masoretic Text).
about 2400 B.
zu,
i,
e.,
C,
Tammuz
In later times, beginning with the

the
month
of sowing
Îtu Ezen <''"fi^'Dumu-zi, E. B. H. p. 288, 306

6
IV. R.
I.
TdineirNinA
NUN-'''
,*
is
(list
viii. 1.
dynasty of Babylon
SHU-KUL-NA became
E. B. H. p. 306
or the 4th month.
first
the
month
Du-'-u-
of months).
(list).
col. II. 38.
dumu
the city of
NUN-''*, Gudea, Cyl. A. XX. 16.
NUN or EN-KI
Comp.
ibid. col. II. 15,
Mistress of the priests, mistress of the decrees
(?
ME or
better divinations
tben=:shib for me !) of the <*'"' KAL, mistress who like En-lil decrees the fates.
Gudea, Cyl. A, IV. 8, 9. Comp. also Thureau-Dangin, Songe de Goud^. C. R.
1901, p. 119, and the other epithet en-me-li (s=enshi), Cyl. A. II. i, 16, III. 26;
IV. \2 H passim.
:
E. B. H. pp. 193, 224 note

'E. B. H. p. 193.
4,
Ur-Ba-u,
87 note.
col.
V. 2 (K. B.
III. p. 24).
26
the husband of
who becomes thus
Nina.
'*'''^'
I.
Of him we know
in
other respects nothing.
sciond
name
of the
husband
who
lord of the tablet (writing),"
Nidaba appeared unto Gudea
Nina was
of
'^'-e^'Nin-dub, '*the
together with Nin-Gir-su and
dream, and who presented
in his
unto Gudea the ''plan of the temple E-ninnu."^ In another place*
he
and has therefore exactly the same
called ''lugal-en"
is
dineir
Niu-dar-a, and
is
calls himself the nitagh ki-ag, *'the
My
as
latter.
Ur-Ba-u
of Nin-dar-a was '^'"^'Lugal-Erim-'''.*
name
third
thus identical with the
title
beloved servant" of this god.*
reason for identifying ^'"^^Lugal-Erim-"^' with
**''^
*^'"^'Nin-dub=*^'"*^'Ud-ma-Nina-*''-shurit-ta (see below)
Nin-dar-a
this:
is
La-
gash or Shirpurla consisted of four suburbs, each suburb being

called after the
name
of a god, or better, being dedicated to a god.
These suburbs were

with
Nin-Gir-su as
1.
Gir-su-''',
2.
Uru-azag-ga with the
**'"^'
its
god.
Nin-Gir-su:
wîfe of
*''"^'Ba-u
as its
patroness.
3-
Nina-*''
with
'""^
Nina, and
4.
Erim-*''
with
**^
Lugal-Erim-*^.
It
seems probable
relation to Erim-'''
Ba-u) to
Gir-su-'''
tliat Nina-'^'
(**'"^'
C*'*^'
C**'*^'
Nina) stands
in the
Lugal-Erim-'^') as does Uru-azag-ga
Nin-Gir-su).
In this case,
pressly calls
true,
then
**'"^'
*''"^
also "brothers
Lugal-Erim-'''
husband
(i) the
and
of
R.
5.
Jensen,
/.
p. 113.
*""^'
wife.
Nina ex-
observation be
would be
(where he
is
not mentioned with
p. 121.
XXIII.= Winckler, Altbabylonische
E. B. H.
for
If this
dJidi
Nina and
*See Gudea, Cylinder A. col. VI. 5 and V.

name) and Thureau-Dangin, Songe de Goud^,
' I.
sisters"
Nin-Gir-su my brother.^
{^
we would have
here **two couples," each couple consisting of husband
These couples are
same
KeUschrifttexte, p.
Jensen. K. B. Ill*, p. 20 (Ur-Ba-u col. 11.
c,
'Gudea, Cyl. A. V. 17 and
11.
Sec below,
p. 27, 5.
I.
4,
2).
No, iia.

(2) the brother of Nin-Gir-su,
descendants of
^'^
i.
Nina are
of
''my
sister."
of **'"^'EN-KI.i
en-me-li-azag^ or en-me-li dingir-
ri-ne;3 nin-in-dub-ba.* "^'"^''Nina calls

'^'"fi^'^Nidaba
^'''^''
Nin-Gir-su *'my brother,"*
**'"^''Nina is
'*'"s^'Ud-ma-Nina-'''-shurit-ta.'
^'J
he would belong to the
KI and thus be a son
Other attributes
and
e.,
I.
may
It
also called the
NIN
not be impossible that this
be a fourth name of her husband^
dingrirUd-ma-Nina-'^'-shurit-ta
of
**''^'
Nin-dar-a,
The
firstborn of
Nina was
'''"^'Nin-Mar-'^'.^
To KPs line belongs, no doubt also *^'"^' Gal-dim -zu-ab.ô

From Old Babylonian inscriptions we cannot as yet make out
father or the mother of EN-KI himself, but a later text tells us
the
*"^^^^GUR was the mother
that
Who
god Ea.""
of
or
what
is
this-^'^^'GUR?
' It should be observed

here, that the husband of a wife is at the same time
alxvays her brother! Comp. *^'"8irEN-LiL and dinfirga-u. See also Winckler,
M. V. A. G. 1901, 4, p. 14 ff.
.
^Gudea. Cyl. A. II. i III. 16. For en-me-li to be pronounced enshi, see Br.
Br. Mus. 82-8-16, I (=A. W. p. 54 f.
Hom. S. L. p. 97) 1. 21. ThureauDangin translates it by "divineresse." Songe de Goud6a, p. 116.
2918.
'Gudea, Cyl. A.
*
IV. 12.
II. 16,
"Mistress of tablet writing," Gudea. Statue B. VIII.
53.
E. B. H. 193.
*Shesh-mu ^^'''^''^ Nin-Gir-su, Gudea, Cyl. A. V. 17, comp. with 1. 11. See also
Gudea, Statue D. IV. 2-3 (K. B. IIP. p. 52), where Nini and Nin-Gir-su are
coupled together.
Gudea, Cyl. A. V. 25
nin (notice the sign for nin)-mu
'^'''e''
Nidaba.
'Gudea, Cyl. A. II. i, 17, III. 27. IV. 5 (E Kisal d'&J'Ud-ma-Nini-''.shurit-ta).

Nin here s= sister ? (notice the sign!). E. B. H. p. 193 (where instead of tag=:
shurit must be read on account of the prolongation syllable.
For TAG
shurit
see
S*'
292).
*In this case

of
Nin^ was called
NIN = "
Mrs." or "wife of"; see above,
E-Ud-raa-Ninfi-''' -shurit
and was situated
p. 16.
The temple
in Ninft-''', a
suburb
of Shirpurla-Lagash, E. B. H. p. 193.
.Ur-Ba-u V. 10 (K. B. IIP.

d>aeiNina,
i.
e.,
p.
24)
d''8^'Nin-Mar-'' sal-shag-ga
dumu-sag
Nin-Mar-''' (the mistress of Mar, a city), the gracious lady, the
firstborn of Nini.
See also Gudea, Statue B. IX.
(K. B. IIP. p. 46).
0E. B. H. p. 106.
"IV. R.
GIN
I, col. II.
36,
+ inserted GHAL,
the
The god Ea
same as
GUR instead of GUR see above,
in
p. x6,
is
"EN-KI."
The
Ur-Gur, king of Ur,

note 4
sign GUR 18
NXFor the reading EN-
28
Hommeli
adduce seven
he brought
I.
He was
identified ^'"^'GUR with '*'e''Ba-u.

**
The very
reasons" for his supposition.
in just seven
was
reasons'*
**
at
able to
fact that
He
once a bad omen.
introduces his seven reasons thus (p. 220):
"Da Bel,
beweist, als
wie der Eigenname 2E-KUR-dumu--nunna
auch noch Ursp.,
Bel mir
S. 37, Z. 6 v. u.
typen Folge Anu, Bel, Ea,
mchr
Sohn Bel's
und dass
hetrachteten'^
rishtfi sharai),
i.,
in der
Reihe
so
dass
als zuahrschrinlich,
Ea (Gun-kia oder Dugga), Merodacb,
lilla),
(d.
Igur Sohn Nunna's)
Sohn des Himraelsoceans von den Babyloniern aufgefasst wurde
Anum
ist
es
auch den
sie
(vgl.
nach der stereo-
Ea
als
(Nun, anna), Bel (Gun-
die alteste babylonische GSttergenca-
logie vorliegt."
His argument about the ônship of Ea, then,

account of the stereotyped sequence Anu, Bel, Ea,
probable that
Ea
this unquestionable fact of proof, his
But
let
He
us go on.
"Anum
hat keine
it is
more than
this pillar of truth,
whole argument
is built
up.
das Fern. Anatu der lexicalischen Listen
(ist)
welche in den alten bilinguen Texten wie in den In-
von Tello noch nirgends vorkommt."
This,
suppose, he probably will no longer maintain now, be-
cause the **An-nat" of Annu-banini will be

banini lived even before Sargon
**
**On
this:
says
Gemahlin
erst eine spatere Abstraction,
schriften
Upon
was the son of Bel !"
is
An-nat" or the wife
of
I.,
i.
e.
Anu was known
known
Annu-
to him.
before 3800 B.
C,
as early as that.
hence
He
then
speaks of the wives of Enlil and enumerates the Nin-lilla and the
Nin-ghar-sagga and says

"Ein anderer
(viz.,
name
of the wives of Enlil)
war **""eirGUR,* eine ausge-
sprochene Hiramelsoceansgottin, welche in den bilinguen Texten als "Mutter des

Gottes
Ea"
{also
demnach
zeichnet wird (4 R.
i.
als Gemahltyi des Voters des Ea, eben des Bel)^ bc-
36 b)."
Because Ea was declared on account of
Anu Bel Ea,
to
the stereotyped sequence:
be the son of Bel, and because ''"s^'GUR
is
the
* " Die Identitat der Sltesten babylonischen und Sgyptischen Gdttergenealogie

und der babylonische Ursprung der Sgyptischen Kultur, in Transactions of the
International Congress of Orientalists.''' Von Prof. Dr. Fritz Hommel. Lon,
don, 1893.
^ Given in cuneiform
'
Given
in
signs.
'
Italics are
mine.
cuneiform signs.
Italics are
mine.

mother
Bel
hence he follows *'"^'GUR must be also the wife of
of Ea,
This argument, then,
He
29
I.
again built upon the sequence merely.
is
goes on
"AlsGottin aber^cA^m/^
haben, sondern Ba'u
*"''
GUR*
nicht die Aussprache
das geht aus folgenden
OUR
Griinden hervor
gehabt zu
"I. Die Gottin Ba-u heisst in den Gudea-Inschriften stets 'Tochter des
Hiramels,'
ist
also eine Schwester, resp. (was in der babylonischen
logie oft dasselbe ist)
Gemahlln des Gottes
der Gottin Nin-lilla oder der

Gottes
Ba-u
who
Ea
GUR,
but takes
He
GUR.^ welcbeletztere
the wife of Bel, hence the
is
any arguments
tion
**'"&''
demnach
Hommel
it
same
as Nin-lil or '^'"^'GUR,
for granted that '^'''^'GUR
of his,
fair
exhibition of
is
= Nin-lil, without
Hommel's argumenta-
(4
R. 29, Np.
4) ist die
dinnrGUR die Helferin
23784-224, wird
sie
in
einem Shnlichen
unmittelbar nach der Gottin Nin-agha-kuddu
(der Scbwester Ea's) erwahnt als 'Herrin der reinen GewSsser,' nin a-gub-ba
Auch
gleich mit Nin-agha-kuddu
dingfirQUR
und Gula angerufen."
aud Ba-u are invoked
in case of sickness
especially
the eyes are diseased, twice they are coupled together with
Nin-agha-kuddu,
indeed
la,
fl-la.
und Augenweh zu-
die Ba-u wird (in H., K. T. 11. xxvi) gegen Kopf-, Herz-,
when
'*'"?*'
continues:
"2. In einer Zauberformel
Mutter des
ja
wishes to prove that Ba-u
der Kranken, besonders solcher an Augenweh leidenden

Text,
Mytho-
identisch mit
beisst:*'
the mother Ea.
is
Bel,
hence
name
a later
for Ba-u, is
he might have substituted
we can prove
tations
'''"^''
GUR = Ba-u, a
strong argument,
For the same reason Hommel might have argued that Gu-
"3. Die
'<^'"f''
speciell der
for
= Nin-agha-kuddu =
Ba-u the Gu-la
GUR Mragt den Beinamen

Ba-u
nothings absolutely nothing,
heilige Stadt ist
'rait
'*'^'
GUR, for
By such argumenand everything I
reinen (azagga)Handen'; die
URU*-azagga,
d.
i.,
'reine
Stadf (wol
gleich Nipur)."
Because the word **azagga, pure," occurs
"hands"
in case of
in case of
unnecessary.
Given
in
and
**'"f''
Uru-azagga
Shirpurla.
1
GUR
Ba-u, hence
"city"
ment
is
*""?*'
cuneiform tignt.
in
connection with
in connection
GUR = Ba-u
is
with
URU
or
Further com-
not Nippur, but a suburb of
"4. Das Ideogramm
GUR*
wird von den babylonischen Gelebrten aus-
driicklich als 'Hiramel' (ziku

beisst stets (siehe
1.
= shamu) erklart (2 R. 50. 27), und die Ban
schon oben unter No.
'Tocbter des Himmels.' "
1)
= heaven, Ba-u =
daughter of heaven, hence GUR = Ba-u or heaven = daughter of
heaven
And
may add
GUR = ^ of heaven = heaven =
The
GUR
sign
(notice, not '^'''^''GUR) is
**'"^'
is
daughter of heaven, one follows from the other
comes
own daughter
his
Wie
GUR,*
"5.
Splendid argumentation
es einen Gott
nrspr. aber wol
'
^'^^ÊN-GUR^ (=Ea, dann
= Bel) gibt (Jens.
Sohn der
als
^''êi'
refers to a note
vg|.
aucb
3 R.
NIN-* GUR*-ra, woraus zngleicb hervorgeht.
*ii"e^'GUR'-ra.
man
dass
be-
Kosmol., S. 245), so gab es aucb
Hommel
einen Gott '^'nsirEX*-Ba-u [here

67. 57
The heaven
spater allerdings '^'"ff^'GUR* Gurra
was aber naturlich
las,
die alte Zeit nichts beweist] Urspr., S. 19,
Anm.
babyloniscben Konigsnamen Ur-* <^'ne''GUR
Wie
1).
so gab es aucb.
gab,
fiir
es einen alt.
einen Ur-*^''^'*Ba-u."
The nonsense
and has,
ment
that follows
is
too great to be reproduced here,
suppose, been given up by
is this:
GUR = Ba-u
Hommel
His argu-
himself.
(which he wants to prove, mark ye
**Gleiches zu Gleichem zugesetzt giebt Gleiches,
we add
!),
und Gleiches von
GUR and
Gleichem abgezogen giebt Gleiches."
If
a dingirEN
abstract from <*"g'ÊN-GUR
and
^=K'f
we
get the same, and
if
we
to
EN-Ba-u, a dinsirEN we get again the same
supposes that
GUR
prove by this No. 5

"6.
<J''ff'GUR
IS
already
= Ba-u, which
but
Hommel
Ba-u
this pre-
wishes to
ist
Aegyptem
bei den
wie bei den Babyloniem die Bau-n
die
Morgendammerong
(siehe unten)
R. 55, 49b)."
(3
Here Hommel takes something as proven, which he has not

yet proved
"7. Endlich wird die Gottin
*"
Weise zur Gemahlin Nirgal's

als
GUR
(4
Gemahlin Nindar's) wie andererseits
Ningirsu (=Nirgal) wird (Statue G.

idineirNini*
Given
in
in spSterer Zeit in
2. 6).
3,
30; vgl.
ist."
cuneiform signs.
ganz gleicher
2. 46,
die Ba-u, zur
die
Gula
Gemablin des
wahrend docb sonst die G5ttin
(Gbanna) die Schwester (Gudea, Cyl. A.
des Ningirsu-Nirgal
R. 3|, col.
5. 17)
und Gemahlin
Hommel
argument
presupposes or takes for granted without any further
want
shall
= Ninib,
girsu to be
answer him.
to
"Aus
But see below
Hommel,
diesen Anfuhrungen," says
all
must prove
first
Jensen,
e. g.,
and ^'"^''^ga-u reine Synonyma^
sind,
ganz
*'
takes Nin-
We
see K. B. IIP, p. 23, note *t-
know as yet who this Ningirsu is

The best, however, follows:
GUR2
He
=Nirgal.
of his that Ningirsu is
we
then
this,
3I
I.
do not
geht Jtervor,"^
dass=***8v
von Haus aus
dieselbe GiUtin
und ddiSS hochst zvaJirscheiulzch^ auch die gewohnliche Ausspracbe

2dinprQUR2 Ba'u War, wahrend die andere Ausspracbe gur offenbar nurdem
bezcichyien}
YQjj
GUR^
unpersonific.irten mythologischen Begrifif
(ohne Gottheitsdeterminativ) eig-
Ich babe dies deshalb so ausfiihrlicb und eingebend bier
nete.
weil in einem viel citirten
Bucbe
die betrefifende Identificaticn eine
Begrundung entbebrende' genannt worden
And
have taken
aucb jeglicher
(Jensen, Kosmologie, S. 245)."
this trouble to present to the public the
Hommel,
splendid proofs of Professor

are.
ist
BEWIESEN,*
'
to
show what nonsense they
do not possess Jensen's Kosmologicy nor
is it
accessible to
me, hence do not know what arguments Jensen adduces to disprove
Hommel.
But arguments are not necessary
above-^w^n
reasons*'
**
every
man
see instantly that they are nonsensical.
"Wer
so einen Unsinn denken, scbreiben
kann, der bat iiberbaupt den Ansprucb ernst
All seven
of
**
reasons" of
Anu, Bel, Ea, which
same
as
^8>r
Ba-u
Ea
ff.:
KL; And here Ea
Italics
Hommel
are built
verwirkt."
upon the sequence
him
that
Ea was
of Bel,
and thus the
Babylonian inscriptions, where
Ea may be found
An-e
is
that of Gudea, Statue
d'fi"En-lil-li, d'ê'r
Nin-char-sag dingirEN-
or ^^'^R^ÊN-KI
of the latter
In
all
is
divided from Bel or ^''^^"Bn-VA
the other oldest inscriptions the
'
Given
in
cuneiform signs.
Sudarabisclun Alterthiimer des Wiener Jlofmuseums,

== AufsHtze und Abhandlungen, II. p. 140.
JDfe
the
was also the son of <JngirQUR he fol-
in the old
and capitals are mine.
Hommel,
drucken lassen
scbliesslich
the sequence Anu, Bel,
by the wife
und
genommen zu werden
must have been the wife
The only passage

B. Col. VIII. 45
little
suffices to prove for
son 0/ Bel, and' because
lows, that <^ngrGUR
at all to disprove the
common sense will

To quote Hommel' again
with a
p. 12
32
I.
sequence of the gods seems to be without any special order, as one

can easily convince himself, by examining the inscriptions with
regard to this point.
Furthermore the celebrated
EME-SAL,
gods,^ written in
trilingual list of
Sumerian, and Semitic Babylonian,
does NOT give the names of the gods in the sequence An, Bel,
which
would have undoubtedly done,
it
Hommel
Bel, as
supposes
same arrangement,
6i^
but
Ea
the son of
is
The
found again in IV. R.
Hence, the sequence Anu, Bel, Ea would not prove
ff.
thing at
And
all.
does not, then
it
if
the least, nonsense, that
saj^
Ea had been
order Anu,^ Ea, Bel.
in the
Anu, Ea, Bel
viz.:
if
Anu, Bel, Ea, inehr ah
Ea
auch den
Anum,
And
logie vorliegt.*'
anything, then
it
the wife of Bel or
Hommel's statement,
Bel's betrachteten
Merodach, die
Bel, Ea,
is
sons" (Grunde) of
Hommel
in
der Reihe
alteste babylonische GSttergenea-
also follows that ^'^k'^quR
= Ba-u!
to
Babylonians)
und dass
Ea
the sequence Anu, Bel,
if
anj^-
**nach der stereotypen Folge
luahrscJuinlich, dass sie (the
Sohn
als
is
it
i,
The
does not prove
not proven to be
is
other seven arguments or
**
rea-
are so foolish as to require no further
refutation.
But who then was

tion
In order to answer this ques-
<J8'^GUR?
necessary to inquire into the meaning of god
is
it
AN
and
god KI
The
shamu,
**
AN
sign
e.,
i.
**
is
heaven," and the sign KI generally by
Both signs occur very often together
earth."
En-lil (lugal-an-ki')
doubt stand
of
**
AN
for
is
II.
Anu
is
called in the
in the Semitic
e.,
That the
original
meaning
KI not so much
of
the " god " or the
See above,
S. L. p. 46).
EME-SAL
i[-lum],
i.
AN-E might
lastly that of
i.
and Nin-char-sag (nin-an-ki^), where they no
heaven and earth."
Hommel,
R. 59 (see
'
irtsitu,
in the attributes of
evident from the following considerations
that the writing
and
**
was not so much "heaven" and that
earth"
and
translated in Semitic Babylonian generally by
e..
column
= dim-me-ir
the god Kaf
also be read dingir-e,
NI-NI-tum =i-ri-tum, but
"godd^"
tôx^rv.
luvf tôxnv,
p. 19, 4. 5. 6.
i.
e.,
in
in the
From
and that
every case
Anu and
it
this
of
Sumerian AN
it would follow
:
AN-tum = il-tum,
would signify either
his wife Annat.
"Heaven"
(i)
Sumerian means
in
GISH
I.
33
and
in
EME-SAL:
ma
AN-ta=:elish and Kl-ta
(2) In the expression
AN
stands simply for **that which
which
name
Thus
below."
is
^''R>'"EN-KI
that the
who
is
name
AN
or
above" or by
This idea of
above" and the KI
is
**
it
**lord of that
which
is
it
came
of the case
above."
is
and KI "being that which
is
no doubt
is
above" was consid-
course of time that
in
If this
be translated by **he
being above" and "being below"
the original one, and because "that which
for heaven,
= Ea.*
ist"
would follow from the analogy
EN-AN^ would have to
ered to be the heaven thus
for **that
happened that Jensen explained the
it
by **Herr, dessen was unten
explanation be correct,
= shaplish, the
AN
stood
below" came to mean
"earth."
3. En-lil, we have seen, was in later inscriptions also called
E-KUR-dumu-nunna, i. e., E-KUR,* the son of Nunna. If this
be true, then AN, the father of Bel (see above: Bel mar reshtii
shame) must also have

4.
But
^^'^B'^ÊN-KI or
parent from the

wife of
been, or
name
been
Mr. KI was
of his wife
NUN." What
called, a
this
<*^k'^
NUN
NUN
NUN
also called
as
is
ap-
Dam-gal-nun-na, "the great
means we know
it
the zu-ab
is
or apsu, the ocean.
Thus we
KI
AN
see instantly that
was "the upper ocean" and
the "lower ocean," or ^^the heavenly ocean** and **the terrestrial
ocean,'' or as the
Bible calls
it,
"the waters above the firmament"

This specific meaning of
and "the waters below the firmament."
AN
god
and god KI has been recognised already by other scholars,
even by Hommel, although
employed.
do not know what arguments he
Having thus established the
original
and KI respectively, we may turn
Trilingual
list
K. B. IIP.
*Comp.
*
of gods. II. R. 59, col. II.
p. 21,
the proper
E-KUR
is
meaning
of the
words
AN
AN
and
to the relationship of
1.
47.
notcf.
name EN-AN-NA-tum and see above, p. 24, 6.

name of the temple of En-lil at Nippur.
originally the
34
KI,
i.
I.
KI was the son of En-lil and thus

AN, or whether he was something else.
Assyrian we have a word achu which means "brother" and
inquire whether god
e.,
the grandson of ^^
In
also **side.'*
of achaiu)
it
If this
means
very same word

**
is
written achu (contracted out
enemy." Both words no doubt go back
to the
But how then could the word achu possibly get the
meaning "enemy" and be written achu? My explanation is this:
same
root.
Achu, or achaiu,
literally
means
"he who
or that which belongs
of Nippuraiu, "he who belongs

"a Nippurian." But "a brother" is in every
e., the "one who is not the cgOy^* "who is in
case "the other,"
opposition to the ego," "who is opposed to the ego," and the one
that is opposed to my ego is "my brother" and "my enemy !" If
a person or a god is called "AN," then he who is his achu had to
comp. Nippuru out
to the brother,"
to Nippur,"
e.,
i.
i.
"KI"
be called
AN.
the
If
ocean,"
trial
and as such he
AN
means the
we have
is
"/ opposition to" (an achu!) to
'^heavenly
ocean" and KI the
^*
terres-
here an achu in so far as they are both an
ocean, hence also of the same stock or parents^ but also an achu in
so far as the
KI
is
opposed
to the
AN, "the
"the heavenly ocean." Comp. here also
SAR
AN
they are achu, as
And now,
ki, it follows,
dingirGUR
because
/j/
AN-SAR
and KI they are achu
îngirQUR
if
terrestrial
is
EN-KI
called the
is
mother
ocean"
to
and KI-SAR; as
^
!
of
god Ea or En-
AN, that
and KI being
the achu and achu of god
be the mother ofK<*AN
too.
AN
the "heavenly and the terrestrial ocean," ^^^s^'^GUR can only be

the "primeval ocean."
And
it is
more than mere accident
that
we
should have handed down to us the following three writings of this
me here, although his

who says in M. V. A. G. 1901, part
which has just come
hand: " Mythologisch und damit im Zanote
p.
sammenhang der ganzen Weltauffassungerscheint das Brudermotiv wie alia
*
See also Winckler,
who has
vestigations are in quite another

15.
partly anticipated
field,
in-
4,
i,
to
I.
denn jedes Ding schlagt schliesslich in sein Gegenum, wie es der Kreislauf der Natur vorschreibt und bedingt. Wir haben
die unzertrennlichen und doch getrennten Brilder Dioskuren, Mond und Sonne
Licht und Finsterniss
Winter und Sommer, die beiden SonNacht und Tag
ncn und Naturhalften. Diese sind die /nt//?Vêw Briider, deren einer den anderen t&tet Eteokles und Polyneikes, Baldr-H5dur (dessen Blindheit Mondmoixy
also in den zwei Gegensatzen,
theil
itt.)
THE CREATION-STORV OF GENESIS
I.
35
deity: <J'gi'^GUR, ^'"R'ÊN-GUR, <*ing'^NIN-GUR.
GUR,
stand for Mr. and Mrs.
and
c^)5,
or for r^tn and
D^"t:'X
other hand signifies only
upon the male

becomes
* ^
only a god KI,^
in
without laying special emphasis
and
and
kut côxijft,"
<*ig*^GUR thus
as such c/der than
is
This also proves that we had originally
because the heavenly
god KI became a wife
earthly, this
two
apsu and tiamat, for cwi

îngirGUR on the
e., for
GUR,
oceatty
EN-GUR.
or
last
respectively.
or female part, or /lusdatid 2Lnd wife,
the primeval
NIN-GUR
*"*
nn
The
is
only a reflex of the
NIN-KI,
**Mrs.
KI "
and
order to distinguish the wife from the husband, or better, in
orde r to avoid misunderstanding, the husband was called
Mr. KI
for
or whether
KI
<*k''"
doubtful whether
it
eod
alone,
might expect)
is
if
used also of Mr. KI, would leave
it
male and femalewere meant,
KI
stood for
Furthermore,
if
EN-KI,
as a whole
EN-KI
only.
dingiroUR (notice not
^^^k'^
NIN-GUR,
EN-KI, we may
called the mother of
as
we
see in this a
striking parallel to the Babylonian creation story as well as to the

Biblical,
according
to both the
heavenly and terrestrial ocean
take their origin from the tiamat or tehom,
i.
e.,
the descent was
reckoned through the mother!*
Tehom and
tiamat even in later times are used for
**
ocean*'
without any special reference to a mythological being as consisting of
two genders: the male and female gender; so
may have been
GUR
primarily the ocean and only in later times acquired
being male and female, thus able
this mythological conception of
However this may have been,

all suggestions that might be made here are at the very best only
May it suffice therefore to have shown that <*i'i'GUR
guesses.
to generate
and perpetuate
itself.
was the primeval ocean who brought forth by process of generation
notice generation two

gether with
own
we can now explain
Anu, Ea, Bel.
AN
and KI, who
GUR thought to be male
perpetuate their
able,
sons
See above pp.
later
on were
to-
and female, and thus able to
lines respectively.
the succession
Having made
:
this
prob-
Anu, Bel, Ea as well as
In this latter sequence the two brothers are men-
13,
15
ff.
*See above
p, 9.
36
tioned
first,
I.
then follows Bel as the son of Anu.
In the former
sequence we have the father Anu together with his son Bel, and
Ea
is
the *am, the father's brother ,
who
plays such an important role
in old
Arabic inscriptions that even the word
the
god *Am.*
Arabs
call a raht,
= Anu,
which
i.
e.,
triad, as
nephew
of a
head or *'abu"
of a
= Bel,*
Babylonian pantheon as well as
we have
became a god,
itself
thus proven to be what the
is
community consisting
*am=rEa, and
of an
triad in the
first
Anu, Bel, Ea,
seen, goes back to the
who form
the
in the Assyrian,
Sumerian concep-
tion of the theogony and cosmogony.
As AN, originally the '* heavenly ocean," became in later times

the shamu or "heaven," thus KI, originally the ** terrestrial ocean"
became later on the irtsitu or ** earth." We would expect that AN
and KI became in consequence of this also the **god ot heaven"
and
**the
The
**god of heaven and earth "
But
god of earth" respectively.
was
this is not the case.
Bel, for he is repeatedly called
the '*lugal-an-ki, ''the king of heaven and earth."
''Heaven and
earth" were thus considered to be closely connected, yes, to be
and what
one,
this one thing
was
called,
we
shall see,
when we
of ^^^" En-lil.
come to speak
And if "heaven and earth" were considered to be one, it is, of
course, natural, that we should not find a god iii this Sumerian
theogony who is called LUGAL-KI, shar irtsiti " the king of the
earth."
Hence, there does not seem
have existed
to
the Sumerians a so-called "ba'al of the soil,"
among the Semitic peoples.

The god KI had sons and daughters,
who
at the
time of
plays such an
important role
met already above.
The
It
"abode," with inserted
may be
is
expressed
CHA or
is
composed
"fish."
Signs,
of
1899, p. 28
The
latter I take to
when
A.
C,
inserted into
be the case here.
Hofmuseums,
ff.
See also Proksch, Die Blutrache
ler, Af. V.
have
ESH or AB =
See Hommel, Die sUdarabischen Alterthiimer des Wiener
MQncben,
*
whom we
either an indicator of the pronunciation or an
indicator of the sense.
of
only remains here to explain their names.
sign by which Nina
another sign,
all
190X, 4. p. 16.
bet
den alien Arabern,
p. 23,
and Winck-
The sign
may either stand
**fish "
37
I.
for **fish " itself, or for " plenty."
Nina then would be either a fishgoddess, or a goddess
The goddess Nidaba^

Ideogram indicates
of plenty.
**was the goddess of grain," as even the
= ""Du-'-u-zu, and
because
'^'^R^'^Dumu-zi
it.'
because to him was dedicated originally the sixth and in later times
month
the fourth
must have been
SHU-KUL-NA
called
god
**the
or
^*
month
According to the analogy we should expect

also
some such
or "grain
signification as
" this
'*
"clay," then "clay tablet,"
"the god
<*8>r
**
may make
names
for Nina's
husband
fishes," or "plenty,"
as
It
5êt.
may
not
Nin-dub, because dub means
of the clayground."
the significations of the
that god to have been orig-
However
of Nina,
this
may have
Dumu-zi, Nidaba,
we have to see in them the gods

produces" or "what the sea produces."
show us
that
of either
been,
sufiSce to
"what the
If this
be true then
follows that the <Jg''EN-KI, the "terrestrial ocean,"
was thought
earth
it
verdure," or
however cannot be made out
be impossible that the name
inally
sowing"
of
of verdure."'
to contain the earth also,
i.
e.,
he was "the waters which contained
the dry ground," or else he could not have produced sons or
daughters
who
are the gods of "the produce of the earth"
As
"a
already said above, the Sumerians do not seem to have had
god
of the
dry land or
What may
know from
soil "icar*
côx^v"
possibly be the reason for this
the Gilgamesh epic
it, as we shall see that Eridu

EN-KI was one of the oldest cities of
firms
tically the
whole
when
of the specific
was
on the Persian Gulf, while to-day
it is
\For references see . B. H. Index, gods,
We
investigation con-
or NUN-*"*, the city of
Ea
or
Babylonia, from which prac-
Babylonian religion took
the Gilgamesh epic
Eridu,
phenomenon?
and our present
written,
its origin.
was a seaport town
one hundred and thirty miles
p. 444, sab.
See Br. 7453, and comp. Trilingual list of gods, 2 R.

called the "wife of '*'P'Lugal-ki-sa(di)-a."
*
N.
59, I. 24,
where she
it
'In the sixth month the festival of "the dying of the verdure," while in the
month that of "the new life of the verdure" was celebrated. The former
fourth
was the
festival of the wailing for
Tammuz,
the latter that of his resurrection.
See also Dr. Carus, The Afontst, July, 1901, pp. 528
ff.
38
from the coast
line.
Here the Sumerians
I.
saw how new
of old
earth or dry land was added year by year to the already existing
Hence
ground.
dr}'
it
was quite natural
was contained
**the earth
also necessary for vegetation
the dry ground, were
ocean are also
made
It
may
any of the gods not yet
ZU
or also called
or Bel
shame-e u
was god
i.
e.,
is
the god
**ilu
= Uru-ki = Sin =
*'to
tell.
be wise,"
It
may
ZU,
e.,
i.
dingirEN-
translated into the
The
**na-an-
i.
e.,
II.*
EN-ZU.
we have
In
a god called
"the god the luminary* of
Hence there can be no doubt that EN-ZU is

Moon. What the name ZU means
Nannar
It
is
explained in the syllabaries by **to know,"
'*to learn," *'to
understand,"
etc., etc.
be probable that Gudea* of old was obliged to confess
of Sin: <iK'fEn-zu
mu-ni galu-nu-gab-ne
has ever disclosed,
**Sin
his name no man
understood, explained," because he
treading his quiet path for

of time a
in future times
**Sin" translates the Sumerian
Na-nir shame-e irtsi-tim,"
we cannot
is
this omission,
**the luminary."
the Monolith Inscription of Shalmaneser
heaven and earth."
of
luminary of heaven and earth,"*
irtsitim," or *'the
And
Sin.
In the
At the present
may become
This latter
*^g'Ûru-ki.
Semitic-Babylonian by Nannar,*
na-ri
verdure of
be possible that future
this question.
identified
"a god of the soil."

The firstborn of EN-LIL
is
**the ba*al of the soil"
be best not to put too great an emphasis upon
will
for
also, vegetation,
ver}^ well
upon
investigations will shed light

it
But water
be children of <*8rEN-KI.
to
Thus we would expect
be a son of EN-KI.
to think that
ocean."
and thus Nina the fishgoddess became
fishes, etc.,
necessit}^ his child.

to
Hence
them
for
in the terrestrial
all
Sin
those ages past acquired in course
wisdom and knowledge
so great that they cannot be
'Does perhaps the '^'"^''^Dun-gur-(an) belong here, who is called the '*'"f*' Entemen-[an] (E. B. H. p. ii8, note i) ? The temen-an, the "foundation of heaven,"
would be the "earth." But a ba'al of the soil is quite diferent from a ba'al of
the earth. See however below
I
IV. R. 9 -JJa.
*
V. R. 64.
18.
III. R.
" Die g5ttliche Leucbte," or " der g5ttlicbe Leucbter."
Gudea. Statue B. VlII. 49 (K. B.
IIIi. p. 46).
7, col. I. 2.

many
heard
**Sin
I.
he saw many things which nobody
disclosed, for
things which no
man
39
else has seen
ever could have heard
and
in short
was the god who not only could not be disclosed, or under-
who
stood, but
also did not disclose, open, betray anything him-
self."
This god **who passes our understanding" had two children,
UD
is
and
<^>oer
Innanna.
The god
UD
"the bright, or shining one,"

"the king
called in the oldest inscriptions,
dor,"^ and
mash or
is
filled
with splen-
identified in the later inscriptions with the
His
**the sun."
oldest inscriptions*
nanna was we cannot
is
sister or wîfe
the
tell
**
for that
the
is
goddess of Innanna."
She was
as yet.
god Sha-
same
What
in the
the In-
on identified with
later
the ** evening star" as well as with **the morning star," the former
being the precursor of the moon, the latter that of the sun.
"morning
star,"
which leads the king out
to battle, she
As
was con-
sidered in later times to be a male god, but retained her feminine
name and was

This
she
It
is
may
called either Ishtar or A-nu-ni-tum belit tachazi.'
latter title she
had already
called **nin me,"*
i.
e.,
in the oldest inscription,
where
henc^ feminine
mistress of battle
not be impossible that even in the oldest time ^^^^" Innanna
was assigned
to both functions, viz., to that of '*the evening star,"
thus becoming "the goddess of love," and to that of '*the morning

star," as such being called the mistress of battle.
then would express the function

the evening star.
one
common
This function
to
both
in every case
The Innanna
the morning and
must be a double
the morning star announces the end of the night but also the
beginning of the day; the evening star in like manner shows that
'See,
B. H.
p.
e. g.,
y6
et
Gudea. Sutue B. VIII. 63 (K. B. UV.
p. 46): lugal-zal-sig-ga.
E.
^sstm.
*See above Enlil and Ba-uboth "the

husband and wife.
firstborn of
An," hence brother and
sist^. but also
A good example of this may be found in Nabfl-nfi'id, Thoncylinder aos SipA.-W. Keilschrifttexte, p. 42, col. III. 1. 23 ff., where A-nu-ni-tum is treated
both as a masculine and a feminine deity.
'
par,
Gudea. Sutue B. VIII. 6x (K. B.
IIIi. p, 46).
40
the day
and that the night
close
is at its
we have
of
god ZU,
brother" of
i.
seen, a son of ^^^^" En-lil, hence, a brother
Sin or the moon, hence also, the
e..
number
called
and ninnu
same conclusion by
The temple which Ur-Ba-u and Gudea
is
again
i.
^ Ninib.*
E <*'8irlni-gig-ghu-bar-bar. From
<<dingir iiYi.
etc. ist
this
cine Erweiterung des
the temple of the
e.,
This E-ninnu was also
Jensen concludes (/.^.):
Die Gruppe
Namens.
(des Gottes) welcher den finstern (gig)
father's
Jensen,' with Ninib, the
Nin-Gir-su was called E-ninnu,
fif ty,
zu deuten
'*
In another place* he reaches the
of war.
the following consideration

built for
the
*=am,
UD.
Who is this Nin-Gir-su?

HommeH identified him with Nergal.
god
The god
name we do not know
beginning.^
is
Nin-Gir-su, the city-god of Girsu, whose real

as yet, was, as
I.
moge
erhellen (bar-bar)
(ghu),
und
spielt auf
Ninib
Fnih-
als die
This explanation was also accepted by
sonne an."
ist
Himmel {im)
me
in
my
E.
B. H.
Thureau-Dangin,^ on the other hand, separated the

into
Im-gig-ghu and bar-bar,
^''^K'''
e.,
i.
name
latter
"the divine bird Im-gig"
and "bright," the bird he identified with the eagle, the well-known
emblem
of Shir-pur-la
Heuzey, Origines
cylinder
is
Girsu,
oricniales^
p.
published which
is
referring at the
41,
same time
in his celebrated
dream.
account of the importance of the passage in Gudea's dream

to
examine
Gudea has
it
in
On
it
might
which appears to him a "man."
The
more
dream ^
M.
seal-
said to contain a representation of
Nin-Girsu as described by Gudea
seem well
to
where an imprint of a
closely.
"man" is given in all its details. Gudea does

man " who had commanded him to build the temple
description of this
not
know
this
See the sign
HDID IV.
* *
SUCH (= Innanna) V.
Îdentitat, etc., p. 222.
'K. B.
Ill', p. 19,
*K. B.
Ill', p. 23,
See
R. \\,
1.
14. 15,
and H.
W.
B. p. 541 sub.
I.
p. 182, note
note
note
i
p.
See above,
p.
30 snb
7.
*, where he quotes II. R, 57, 74.

V. R. 37, 18.
+.
'Z. A. XV. p. 52.
185, note xo.
'Zimmern, Z. A. III. 232-235. . B. H. p.

XV. p. 50. Songe de Goudâ, C. R., 190X, p. XX2.
189.
Thureau-Dangin, Z. A.
He
E-ninnu.
of the dream,
4I
I.
therefore addresses goddess Nina for an explanation
and she informs him that that man was her brother
**Nin-Girsu."
The
Gudea
description which
gives of
the man,*' reads^:
**
14.
shag ma-mu-da-ka (ga)la-I*a-an an-gim RI-BA-ni
15.
ki-gim RI-BA-ni
16.
A-NE sag-ga-ni-ku
17. id-ni-ku
*^'"^'
18. sig-ba-ni-a-ku
19. zi-da
21. shag-ga-ni
dam
A-MA-SHUB-kam
UG ni-nad-nad
gub-na
20. e-a-ni ru-da
ma-an-dug
Du-mn-zu '
Which might be
14.
In the midst of
15. like
dingir-ra-an
Im-gig-ghu
translated-:'
my dream (behold) A man like

RI-BA
:
surely a god
16.
A-NE
17.
At his sides there was
above him
18.
At whose
19.
At the right and his
20.
His house
21.
Him
(lit.
was an
feet there
to build
**">*'
RI-BA
an
left
A-MA-SHUB
UG
was couched
he commanded
Nina,
me
know.
his heart) I did not
The goddess
Im-gig-ghn,
when explaining
to Nin-Gir-su the
ing of this dream, uses the following words*
RI-BA
ki-gim
13-
(ga)lu an-gira
14.
sag-ga-ku dingir id-ni-kn
mean-
RI-BA-kn
15. **''^^'Im-gig-ghu-ku sig-ba-a-ni-ku
'
the heavens his
the earth his
A-MA-SHUB-ku
See especially Thureau-Dangin, Z. A. XV.
51.
'Gudea. Cyl. A. IV. 14-21.

*
Thureau-Dangin, /. c., and Songe de Coud/a, p. 119, translates:

"Au milieu de (mon) songe, un homme grand comme (so no doubt better
than the
'
Grand comme
Sur
(Z. A.
taille ^galait
la t^te de qui ^tait
dont la
'
in Z. A.) le ciel.
taille 6galait) la terre
una tiare
cot^ de qui ^tait I'oiseau divin
Aux
dont la
(Z. A.
for tiare) divine
IM>GIG
pieds de qui ^tait un ouragan
la droite et a la
gauche de qui un lion

sa maison
M'a ordonn^ de construire

Je ne
I'ai
pas reconnn."
*Cyl. A. V. 13-18.
^tait
concb^
42
UG nt
16.
zi-da gub-na
17.
shesh-mu
18.
esh E-ninnfl na-ru-ba za-ra ma-ra-an-dug.
<*'"&'
Which when
nad-*oad-*a
Nin-Gir-su ga-nam me-a-an
translated
would read
:*
13.
The man
14.
With
15.
with a ^'"?'am-gig-ghu, at his feet with an
like the
head
that
16. at the right
heavens in
RI-BA
like the earth in
and
his left
an
A-MA-SHUB
UG being couched
17.
ray brother ^'"?'^Nin-Gir-su surely
is
the house -ninnu to build he has
commanded
we would draw
would have
to
do
RI-6A
the god at his sides
18.
If
I.
it
he,
a picture of the
thee.
''man" Nin-Gir-su, we
as follows
A-NE
dinpirlm-gig-ghU
d"KIm-gig-ghu
galu
dinP'Nin-
Gir-sQ
UG\
/UG
A-MA-SHUB
Intentionally
some words were
left
untranslated above, be-
cause on the right interpretation of them depends everything.
A-MA-SHUB
is,
Thureau-Dangin^ has shown, the Semitic-
as
Babylonian a-bu-bu, "stormflood."

dingir
Im-gig-ghu,
if
translated
word
for word,
would mean ^^
:
cloud, dark or black, bird or flying.
su
The two words

when appearing
rounded by
*
as
is
The
'<
show us that
Gudea was upon a
man"
or Nin-Gir-
suffice to
'*the
to
*'stormflood'*
flying dark clouds." If bar-bar be
inscription gives
apparent from above,
SA-SA, which, no doubt,
col.
is
added
and
a mistake for
NAD-NAD,
IV. 19.
^Thureau-Dangin, Sonê, p. 120, translates:

13. I'homme grand comme Ic ciel, grand comme la terrc
14. sur la t6te de qui ^tait (une eiare) divine, a cot^ de qui
15. ^tait I'oiseau divin IM-GIG, anx pieds de qui ^tait an ouragan
16. a droite et a gauche de qui an lion ^tait coach^
17. c'est
18.
il
mon
frere,
NIN-GIR-SU
t'ordonnait de construire sa demeare, I'E-ninnfi
Z. A. XV.
51,
notes.
sur-
to E-'^'^g'Îm-
I.
43
we get the name of the temple E-ninnu dedicated to NinGir-su.

And because the E-ninnu is called the temple of d>gir jmgig-ghu-bar-bar, it follows that the latter name was also a surname
of Nin-Gir-su.
From this it also follows that **the flying dark
clouds" are or may become sometimes ** very bright"!
The UG, which are at the left and the right side of '*the
gig-ghu,
man's"
feet will
and must
think that Thureau-Dangin
UG
although
says:
UD
may have
"II est probable que
alone would
head of
UG-GAL
UG
And
mean "wind"
or
What
fire."
UD
this fire
"storm"
was we
A-f BIL,
i.
i.
e.,
"water
e.,
shall see directly.
translated
by Thureau-Dangin
no doubt means that
It
his course^
was so wide and so large that
the description might be interpreted as follows
appeared a
"man"
to
me who was
extended as the heavens and earth.
it
Rain and
is
forced to exclaim
a god
Surely
it is
made upon him. At
There
as regards his size as large
At the sight of which Gudea
fire
at the
over the heavens and the earth.
all
Thus
and
The A-NE
too.'
is
UG
as large or great as the heavens* and earth, extended
over heaven and earth
went
UG-GAL
or better
might be taken either as the plural of A,
The remaining RI-BA has been
man was
UD-GAL."
or "great wind."'
in his **Songe de Goudâ'' quite correctly.
the
by "lions,"
est identique a
"rain," "waters," or probably better as
and
do not
Thureau-Dangin^ himself
umu and means "storm"
"man"
this
UG
right in translating
is
that meaning-
has also the reading
translated b}^
Now^,
signify a similar thing.
fire
and
were above him!
completely awe-stricken and

!
such
his sides were,
i.
is
impression this rain

e.,
he was surrounded
by "flying dark clouds" and was carried by a "stormflood," and

Z. A.
*Cyl.
XV.
II.
p. 49.
translate accordingly
Oh
warrior,
Oh
Comp. alsoCyl. A IX.
Gir-su! etc.
Deiitzsch,
9; Ur-sag ug zig-ga gab-shu-gar nu-tug

furious tempest,
H.
**'"?''
W.
B.
who has no
21 (Nin-Girsu) ur-sag-gal
p. 33.
Nin-Gir-sn,
ki-'*'"**'
would
Oh
NinEn-liMal-ka
rival,
en gab-ri nu-tug, " the great hero in the domain of n-Ii1, the lord without equal."
*
Girsu. son of
*
4, 5, en-na shag an-gim sud-du-ni <*'"?<' Nin-Gir-su dumn

"the lord whose heart is as extended as the heavens: Nin-
See also Cyl. A. VII.
<iio?>rn-lil-laI,
Ri-ba
I.
e.,
Eii'lil."
= rib-ba (Thureau-Dangin,
1.
c. p. 51,
note
3)
= pnK.
H.
W.
B.
p. 159.
44
at his feet there
were two
whom
such a description
**
storms" or
following considerations
1.
Ramm&n.
Ramman
That
this
**thunderbolt," and
pour out."
lal
Nin-
corroborated by the
is
Nin-Gir-su has a special servant: the god Nin-sar
Gir is=birqu,
called the gir-lal **'8^Nin-Gir-su-ka.^
**to
The only god
tempests."
**
of course
fits is
Gir-su cannot be any other but
I.
= nashu,
'*to
Nin-Gir-su thus
**
up, 6arry," or
lift
who
is
lightning,"
= shapaku,
not only the god of rain and
is
storm, but also the god of lightning, or else he could not have a
who
^'thunderbolt carrier,"
occasionally
may
**pour out" the thun-
derbolts.
In old Babylonian times there also existed a ^'"R'^Nin-
Gir,2 who,
no doubt,
means the "lord

derbolt"
Even
is
is
of the
the
same
*^^k''^
Nin-sar, for Nin-Gir
The GIR
Nin-GIR-su as well as
also contained in
the bar-bar of
as the
Gir or thunderbolts."
<^'"8'''
in
for
A-NE=A-BIL.*
unto Gudea in rain, storm, and

2.
The "dream"
The opening
itself of
of Cylinder
Shirpurla, which can only
Gudea. And what

in
honor of
is
god
Nin-Gir-su
fire,
i.
why
describes the terrible drought of Girsu-
come
to
an end by some pious deed of
for
Gudea than
of rain, storm,
to build a
shall cease after the temple has
been
temple
and lightning, that the
= ikkaru see below,
also
for our interpretation.
And this god is Nin-Gir-su =

ghu-bar-bar = Ramman, who promises thereupon that
su
is
= Ramman appears
flashes of lightning.
e.,
Gudea speaks
more natural
just the
drought might cease
GIR-su
Im-gig-ghu-bar-bar indicates the bright-
ness and flashes of the lightning or thunderbolts.' This
would read
or ''thun-
built. ^
(For
'*k'^
Im-gig-
the drought
ur-<*'>'^Nin-Gir-
p. 66, note.)
Ûrakagina, D^c. XLIX. =E. B. H. p. 52, 23 (where we have to read for

gir-lal as D^c. XLIX. clearly shows), so also E. B. H. p. 51 1. 14 ff.
read: '^'^^'^ Nin-sar gir-lal <*'"^'^Nin-su-gir-ra, and see already above, p. 23, 6.
shag-lal
See the proper name Ur-
"î^P'
Nin-gir. E. B.
H.
p. 413.
See also Cyl. A. XI. 3, where E-ninnfl is called <i'Jn' Im-gig-ghu an-sar-ra shcggi-g'i, "the Im-gig-ghu that flashes over the whole heaven," and comp. with this
Thureau-Dangin, Songe dt Goudia, p. 14, note x.
'
Notice also that
9i
flame (BIL)
is
Nin-Gir-su's sign.
Thureau-Dangin, Songe de Goudda,

by a wind, Und.
*
col.
XI.!
The
Cyl.
XII. 10.
rains will be announced
my
If
3.
doubt about
interpretation be correct
its
correctness
known ideogram
q{
dingir
Now we
Ramman
for
Im-gig-ghu or
4.
dingir
and
I.
45
there can hardly be a
would explain the
<i'gf
IM^
the well-
be simply a further abbreviation
to
Im-gig-ghu-bar-bar respectively.
also understand the so-called second triad of the
UD, and X = Nin-Gir-su, or in

Shamash, and Ramman. This is the common se-
Babylonian gods; they are ZU,

Semitic
quence
Sin,
Ramman
and
son,
which they occur.
in
we have
Shamash,^
would be
it
The two
If
Babylonian history
father's
abu,'-'
the enumeration be
Sin,
Anu, Ea, Bel,
and then the son
triads of the
parallel to each other
**
parallel to
first,
Shamash his
brother." Here then
the head or
is
the *am, the
is
the other raht
brotbers mentioned
Sin
i.
Ramman,
e.,
the two
of the former.
Babylonian pantheon are two rahts and
they go back to the oldest times of the
another proof
for the great age of the
Sumer-
ian civilisation
dingir
were
**
Ba-u, the wife of
at the
**^b>'^
same time the **banda"
seven sons" stood
hard to
for, is
who
Nin-Gir-su, had seven sons,*

of Nin-Gir-su.*
Three
tell.
What
possibilities
these
might
be taken into consideration
They represent the seven planets.'

(2) The seven Igigi, or spirits of heaven.
(3) The seven winds or evil spirits, who are
with Ramman.'
(i)
'
For references see E, B. H., Index, Gods,
'^
This fact explains
He
abu.
is
why
Sin
p.
443 sub
called in the celebrated
means "aba"
the head, for this
(of the gods) is En-lil, as
is
was seen above.
closely connected
I."
Moon-hymn (IV. R. 9)
The aba = father
here, of the raht.
See also Winckler, M. V. A. G., 1901,
In later inscriptions the following gods are called abu ilini
4. p. 20.
Anu, Ea and Sin.

'
As
See above,
e. g.
in the
See H.
W.
B. sub. aba, p.
Black Obelisk of Shalmaneser
p. 23,
note
B6I.
Ashar
3.
11!
11.
6, 7.
'Gudea, Cyl. B. XI. 4-12.
6.
That the Babylonians knew also of seven planets besides sun and moon, and
seven), is evialways of five only (with sun and moon
dent from the figures of the Kudurra of Nabil-shum-ishkun, now in the Berlin
Museum. There we have "the sun," " the moon," "the morning star," and "the
"
not,"
as Winckler thinks,
seven planets."
'See,
ler,
e. g.,
Der Alte
IV. R.
5.
29
f.,
Orient, III. p. 95.
Delitrsch.
H. W. B.
p.
33 sub. (imu, and Winck-
46
I.
myself would rather see in them the seven winds, cp.
the
name
who
(a)
of the third son
Ur-kalam-ta-ud-du-a,
goeth forth (ud-du) out of (ta) the foundation (ur
of the earth (kalam), as such he, no doubt,
Gim-nun-ta-ud-du-a, "the one

building
(GIM)
of the
who goeth
is
same
the
forth out of the
Nin-sar, too,
speak for the winds, storms, lightnings, that accompany

By. Urukagina are also mentioned the Za-za-ru^ or
Im-pa-ud-du^ or second son,* and the Nin-sar.

be not only the same as the
GAN)-gir-nun-na
(or
carrier," the other is the
^'^^^'^^
Gan)-GIR-nun-na
have seen,
is
is
son, the
latter I take
the one
the
is
^'"^^^
"thunderbolt
gir-lal,
"lord of the thunderbolt," and the third
indicates.''
The
GIR
Ghe
son
fifth
name Ghe
as the
"a son
of Nin-Gir-su."^
(or
GAN)-shag-
(or
identical again with the Dun-shag-ga,
called
would
Ramman.
first
This
"<rax/-
Nin-gir but also as the
has at least something to do with the
ga probably
as the
abode or
Both would signify the
wind," as coming from the Persian Gulf.
GHE
= ishdu)
NUN (or ocean)," mentioned already by king
Uru-ka-gi-na at about 4500 B. C.^
to
"the one
e.,
i.
e. g.,
who, as we
Ka-iir-mu, the sixth,
and Za-ar-mu, the seventh son, are known
to
me
only from this
passage.
The
*^'8JrGal-alim,
a great scepter,""
Gir-su,
from
whom Gudea receives "dominion and
and who, as we have
Gudea, no doubt, wants
Gir-su.
to say
ceived a scepter like that of Nin-sar,
means
of
seen,
is
also a son of Nin-
would like to identify with Nin-sar the
which he was able
to retgn
i.
by
e.,
gir-lal of
this, that
"a
Nin-
he has
re-
thunderbolt," by
and put down,
if
necessary,
his enemies.
That some
E. B. H.
*
3142
Is
?
'
27,
of the sons of
<^*8ir
2E. B. H.
p. 54.
Ba-u are mentioned already by

p. 53.
E. B. H.
p. 53.
this Im-pa-ud-du perhaps identical with the Dun-pa-ud-da, E. B. H.

See also Gin-<^'"s^' Dun-pa-ud-du and Ur-'''"P''Dun-pa-ud-dn.
p. 312,
The name of this god is also found in a shortened form, see E. B. H. p. 52.
where we have to read according to D^c. XLIX. ['^'ê^'GHle (or[GA]N)-gir
ki-ag <''"P'Nin-Gir-5U-ka-ra.
E. B. H. pp. 195, 196.
'Gudea, Statue B.
(K. B. III. p. 28).
11. 18, 19:
nam-ner-gal pa-magh
sum-ma
<>""
Gal-alim-ka-ge
47
I.
Uru-ka-gi-na,^ shows that the whole system of the Babylonian the-
ogony was
developed as early as 4500 B. C.
fully
This Nin-Gir-su, this god of lightning, thunder,
and
rain,
storm, was **the warrior," or ''mighty hero"' of Bel or En-lil.

En-lil has indeed a strong hero
ever Bel appears, he
company with
pears in
appears
company
in
when-
this follows, that

e.,
i.
Bel ap-
And who
and clouds.
lightning, thunder,
does not think instantly of the
we
From
accompanied by Nin-Gir-su,
is
Old Testament who too
nin^ of the
of such an "ur-sag lig-ga?"
Exod.
ig
xiv.
ff.
read (R. V.):
"And
behind them
and
it
came between
the
Can we possibly have a more

Gir-su ur-sag lig-ga
sponds to
of Israel,
removed and
and the fihxxr 0/ cloud remoxedi from before them and stood
camp
*^^8^
''the angel.''
The
En-lil ?
i.
Nin-Gir-su
e.,
is
it liff?U
by night,"
striking parallel to the
Nin-Gir-su
the "angel of God^''
here under a cloud.
and the camp of Israel
of Egj'pt
and there was the cloud and the darkness, yet gave
we have
camp
the angel of God, which went before the
went behind them
is
^'^^^"
Nin-
ur-sag ox "warrior" corre-
the ur-sag of En-lil, and here
n'l.T
But "the angel" appears
called ^^'^R'Îm,
i.
e.,
"M<?
cloud.**
The "cloud removed from before them and stood behind them."
jsJin.Qir-su is called "the^7^ Im-gig." This cloud was dark-
dingir
and
ness
light,
"dark cloud
Nin-gir-su
called ^*8rim.gig.ghu-bar-bar,
is
and thus a striking parallel to the old

this
it
also follows that n^T himself
Winckler* think, but the storm-god

Nin-Gir-su,
Bel,
Hence
flying, flashing up, or very bright.'"
God"
not be any doubt that "the angel of
who accompanies
"the Lord"
KaT* ôxt}v
is
<^8ir
is
is
Were
it
Nin-Gir-su.
"the angel " or the
En-lil or nVJ^-
all
But from
ur-sag,
En-lil or ,TmT
is
i.
e.,
the
must therefore necessarily be accom-
seven sons.
'
The
Ceschichte des Volkts Isratls, Vol.
Ceschichte Israels, Vol.
nr.sag, or ur-sag lig-ga, see above, pp. 23, X2.
I., p.
37
ff.
I.,
429
f.
is
"the thun-
usually represented
nin"* is
not for the fact that the "barrel-cylinder"

it
there can-
no storm-god as Stade* and
dering and lightning dark cloud," hence

*
e.,
the ur-sag of mrp
panied by his special "ur-sag" or "angel" and this
found mentioned on
i.
is
broken,
we might have
48
company
as
coming
of
heaven and earth" and "king
in the
through his ur-sag,

minister,"' so
of just such a cloud.*
En-lil as **king
gods" speaks and acts only
of the
translated
e., lit.
i.
I.
**
head-servant," **prime-
*'the lord of hosts" speaks also through his
.T.r;"*
and
what
**
head-servant " or **prime minister": the
**
prime minister" says or does, that says or does nVT or
Hence we read Psalm

my
In
6.
And
He
xviii.
ff.
distress I called
cried unto
my
heard
?]Kb?3
this
En-lil.
(R. V.):
upon the Lord,
my God
voice out of his temple,
And my cry before him came into his ears.*

Then the earth shook and trembled,
The foundations also of the mountains moved
And were shaken, because he was wroth.
7.
There went up a smoke out of
8.
And
fire
Coals were kindled by
He bowed
9.
And^
it,
the heavens also
thick
and came down.*
darkness^ was under him,
And he rode upon
10.
his nostrils.
out of his mouth devoured
a cherub, and did^^,'
Yea, he/Jew'' stuiftly upon the ivings"^ of the zvind,^
See,
e. g.,
Isaiah xix.
"the whirlwind."
Compare
(swift cloud, R. V.);
also Acts xiv. 11, 12
and the different passages about

Zeus and Hermes (= Barnabas
and Paul).
2
See here especially Gudea, Cyl. A.

dinsirj^jjj.Qjj-.sQ
II. 11,
12
2u-ab-a
En-lil-ki-a (?) ner-gal (?)
Which Thureau-Dangin
translates {Song-e
6 Nin-gir-su,
toi
Nippur
he
is
is
toi
de Goudea,
p. 116).
qui dans I'abtme
qui a Nippur es
au premier rang.
the city of Enlil, and there Nin-gir-su has "the premier rang,"
the ur-sag or
TJX'??2,
i.
c.
the " head-servant" or " prime-minister " of BM-Enlil.
*As soon as rnH* En-lil hears the crying, he dispatches his "prime-minister,"
The ur-sag, taking here the place of T^^T^*' En-lil, because he acts for
him.comes under thundering and lightning.
*The ur-sag, so far thundering above, approaches the earth.
'The ur-sag is upon the earth, the poet sees him and describes him, like
Gudea of old
Comp. thea-ma-shub or "storm flood," and the IM-GIG of Nin-Girsn.
the ur-sag.
'Comp. the GHU,
"flying," in Gudea's Imgig-GHU.

Comp. the UG, "storm," " tempest," which are at Nin-Girsu'a
feet.
49
I.
11.
He made
12.
At the brightness* before him his thick clouds passed,
13.
The Lord^
darkness his hiding-place, his pavilion round about him,*
Darkness 2 of the waters,' thick clouds of the
skies.
Hailstones and coals oijire^
And
also thundered in the heavens,
the Most
High uttered
Hailstones and coals of
And he*
14.
his voice
fire.
sent out his arroivs and scattered
them
Yea, lightnings manifold, and discomfited them.
That
not of
M*r^
must be understood
this description
himself,
is
of the nVT*
TjXb?3
and
evident from the "angel of god** in Genesis
who speaks and acts like T^^T^' and who (he is

simply r.iri*) rains upon Sodom and Gomorrah brimstone
chapters i8 and 19,

called here
and
_/fr<r
2r?pyi
p .T.M* n(<r;.7
some commentators want

where
else,
This
it,
*'
from heaven"
but indicates that
IX.
is
may be found
20 X.
A-MA-SHUB,"
5,8
where the "lugal

is
said to be
<*g>f
is
in
as
some-
rjK/tt
called nvr too
further corroboration of this
the stormflood,"
gloss,
himself
while acting through his prime-minister or
therefore, as his (Jahveh's) representative,
rr.rr
no
is
who
Gudea, Cyl.
the "king of
En-lil or Bel.
The Im-gig-ghu or "the flying dark clouds " surround Nin-Gir-su.

Comp. the a-ma-shub or "storm-flood," and the IM-GIG of Nin-Girsu.
'Comp. the A or "water" which is " above " Nin-Gir-su.
*Comp. the BIL, "fire," that is "above" Nin-Gir-su, and the bar-bar in Im*
gig-ghu-bar-bar.
5,Tn^ or En-lil through the " ur-sag."
*The "ur-sag"
of
<^'?''
Nin-sar, bids
or "angel" or "prime-minister" makes use of his
him
to
pour out or send out (shapdku) his
gir-lal, i.e.,
gir or "lightnings,
thunderbolts."
'Gen.
xix. 24.
'Translated by Thureau-Dangin, Songe de GoucUa, p. 125, as follows:

IX. 20. Moi je suis Nin-Gir-su qui icarte. ...
21. le
grand h^ros aupres de Bel,
22. le seigneur sans rival
mon temple (est) I'E-ninnQ ou moi. ...

mon arm le SHAR-UR qui sous son pouvoir rûit les cootrêt
mon IGI-GHUSH qui n'^pargne rien au monde,
mon DA-BAT a qui personne n' ^happe
(This line reads A-KU-mu nam-gal ki-ag-da)
2.
" LK MAITKB DB L'OURAGAN (BST) BBL (II)"
3.
"son
23.
24.
25.
26.
X.
oeil irrit^
(i.
e.,
the
IGI-GHUSH)
n'
^pargne rien aa monde"
"
THE GREATION-STORY OF GENESIS
$0
I.
The ''weapons"* used by Nin-Gir-su and which

in the above-given passage, are
There can
bolt, etc., etc.
are mentioned
no doubt the h'ghtning, thunderno doubt that
be, then,
n*.n^
has his ex-
act counterpart in ^^'^R'Ên-lil, and that the latter's ur-sag

of the
.T.n 'r]Kb?2
Thus
Old Testament.
who
but **the lord
is
But what or who
not a
this
is
<^'8''^
En-lil
Sturmwind, wind, and the kur-kur

from the signification
KUR-GAL,
**
<^'"8ir
of
inscriptions the lugal-kur-kur
HommeP
"the king
This latter he derives
and that
in later (Assyrian)
always translated, not by shar
On
we have
accout of this latter transla-
seen,
"the king
"the king
of the lands,"
father of the gods."
takes
LIL=zaqiqu' =
The main
taken to signify ''the lord of the lands."
attributes of Enlil were, as
Against this might be said
'*air,''
is
shade, but always ""bel matati.*
earth,"
god of storm,''
Nin-char-sag and the surname of Bel
the great mountain."*
that a zaqiqu or wtnd'is not yet
LIL was
the
in lugal-kur-kur as signifying
Berge des Luftreichs, die Wolken."
**die
is
a difference
r^^r^"^
En.jii to be the **Herr der Luft," because
diiiRir
tion
ni.T is
accompanied by the storm,"
''
As time went
of
heaven and
of the gods,"
**the
on, these specific attributes of
Enlil were applied even to other gods according to the influence
they were able to exercise over the inhabitants of early Babylonia.
Thus
happens
it
arrogant
that,
e.
''"
the
moon-god Sin had the following
Sin bel ilani sha shame-e u irtsi-tim
sbar ilini
ill
(written ila
-|-
pi.)
sha
ildni
shame-e rabdte.*
a-shi-ib
" Nin-Gir-so guerricr de Bel

de ces noms seront nomm^.
4.
5.
g.,
titles
See also Gudea, Cyl.
B VII.
and Statue
V. 37; VI. 49
et
passim.
'Identitat, etc., p. 219.
*Ungar.
^
lei
anima, tOrk.
yel,
"Wind," Hommel,
ibid.
Ibid., p. 220.
'See,
Obelisk of Shalmaneser
e. g.,
*
II.,
1.
3:
*'
b^l-mititi "B61. also p. 59, 2!
" Sin, the lord of the gods of heaven and earth,

the king of the gods, the god of gods
that inhabit the great heavens."
Nabd-ni'id. Thoncylinder aus Ur.

in at far ai
he
is
the
"head"
A.
W.
p. 43. col. I. 28
ff.
Sin
or ab of the second triad or rabf.
it
the b^l ilAni
But the
titles

Yes,
when god Marduk occupied
5I
I.^
the most supreme place in
know how to honor

him ^'"^''ÊN-LIL ilani '^ Marduk
the Babylonian pantheon, Nabu-nS'id does not
more than by
him
calling
(AMAR-UD),i which
generally transcribed "bl ilani Mar-
is
duk, and translated **the lord of the gods, Marduk,"
and no doubt intended

the gods
(viz. :)
wanted
na*id
to
show
however
signification
Marduk. "
that
is:
the original,
EN-LIL
"the
of
By thus terming his supreme
god, Nabu-
Marduk takes the
EN-LIL
place of
of
old.
Above we have seen

by the old Babylonians
require only
<7/7r
and earth," then
god
name LIL. The
AN-KI,
<?<!
god
for
i.
e.,
"heaven
onf.
This
when thus looked upon

when enumerated has mostly
has,
first triad,
the sequence Anu, Bel, Ea,

father
was only
must have been considered as
one thing, this heaven-earth,
as one the
there
if
this latter
heaven and earth "were considered
be closely connected, so closely as to
to
and
**
that
Bel
is
mentioned between his
That
and his 'am "father's-brother."
just
this
sequence
should have become a stereotyped one must have a meaning.
The
AN
"the
explanation of this sequence no doubt
is
the following:
heavenly ocean," and KI "the terrestrial ocean" are separated according to the Bible (Gen.
i.)
by the so-called
translated by "firmament," which latter
the waters of the heavenly ocean."
only one-sided.
is
kept back by a
by what
is
{raqid) generally
there "to keep back
This conception however
For we may very well

y-p-),
is
r-p"i
ask,
if
is
the heavenly ocean
the terrestrial ocean kept back ?
And when Job ^ complains

"Am
a sea or a sea-monster
That thou
he did not think so much
of a
settcst
a watch over me,"
"heavenly sea or sea-monster" that
be guarded, but of an earthly sea or sea-monster.
is to
would necessarily expect that there was
"god
and
'
'
Thus we
also a r^pi for the terres-
of the gods" (with ill (=pl !) comp. also the fluralis majestaticus CM^K)
king of the gods " are attributes of En- LIL. See p. 19, 9. 10. and Dent. x. 27.
,
Nabd-n^'id, Thoncylinder aus Sippar. A.-W. p. 40,
'Chap.
vii. xa.
col. 1.
1,
ai.
THE CRE ATI aN- STORY OF GENESIS
52
trial
ocean.
The
**
The
r*p"i
of the heavenly
heaven *'^ or '*the firmament
The
waters above.
been also another

would, to say the
c''?:rn y*p"i itself
ocean
I.
called
is
proves that there must have
besides that of heaven-^ or else the
r*p"t
**
we may conclude
heaven," so the other
c*'j:rn
y^p'^ is
the
This one r^pn that
the ''earth."
r*p"l is
still
y*pi and, of
As the one
a ynxn r^pn.
c*?:tfn
Thus, even P.
be quite unnecessary.
least,
was under the impression that there existed a

course, as
heaven.*
**
heaven"* keeps back the
of
stands bctivccn the heavenly and terrestrial ocean, and keeps back
the waters above the firmament as well as below the firmament
called
by the Sumerians
LIL.
Thus we understand
Ea
it
the succession
r*p"i
they are divided, by
the heavenly ocean by the r^pi which
AN-LIL-KI
the
stands for: the heavenly waters
ocean, by the
the
(c*::ir."!
ri":N)
the
r.21
Orji as he calls
it
From
Thus
to
it
have
**
e.,
ferrestri'a/ oceSin
And EN-LIL
"the heavenly and
hence he
y^pi that stands
"the king
is
heaven and earth thus
standing between the
terrestrial
between the
AN
of
heavenly by
heaven and earth," or
to the
'Gen.
COSMOL-
Sumerian conception the earth as a world
rp-l? D%nbK ^np^l, Gen.
c^?::?
C^^Xin
of the
and KI
EDIFICE consisted of three parts

I
the heaven
Sumerians.
According
AN
ocean," becomes thus
This consideration gives us also an insight into the
also hap-
windows"
heavenly ocean
the
the r*p'i and the latter again under a twofold aspect
OGY of the
ter-
exits are the ''wells" or
this is also evident that not only the
form the r*pi or LIL.
and earth
and the
heaven'"
and the "terrestrial ocean"
the heaven and the terrestrial by the earth
i.
terrestrial
had likewise to have some exits through
was "kept back" but also the
and KI,
the
through which the waters of the heavenly ocean could
at the time of the flood,
which the waters might come, and these

ni:*r?2.
*^
by the r*pi which is

to P^ the heaven had
pened that according

pour down
or Anu, Bel,
they also are kept back,
it
is
r*p"i
the " earth. "
restrial ocean,
is
rpi3
vii. 11.
niKtt. Gen.
i.
14.
i.
8.

(i)
(2)
(3")
The heavenly ocean or AN.

The terrestrial ocean or KI.
The r*p or LIL, which stands between
These three parts were assigned

Sumerian pantheon,
longs the 7vorld
to
e.,
i.
{a)
(^)
To
AN
and KI.
these as such be-
a terrestrial ocean, so the
LIL
also under a double aspect
As a heavenly 2?*pi or an = shamu,

As a terrestrial r^pn or ki
irtsitu,
c^^;::
The former keeps back

trial
the
edifice.
was considered
r^p-;
53
to the first triad or rah% of the
Anu, Ea, Bel.
As there existed a heavenly and

or
I.
y-j<
or "heaven."
or '*earth."
the heavenly and the latter the terres-
ocean.
This latter consideration gives us the so-called twofold
world
sion of the earth as

(i)
Of the upper
According to
edifice.
which
vjoxld,
AN-ta
is
divi-
this
it
consisted
= elish,
i.
e.,
above:
i.e.,
below:
the heavenly world;
(2)
Of the lower world, which
is
= shaplish,
Kl-ta
the terrestrial world.^
The heavenly
y*pi appears in
circle" or better "plate'*
and
of the
is
and as the heavenly
is
form of a "halfonly the reflex of
the terrestrial, this latter was considered to be the other half of the
circle as a whole,
circle
i.
the r^pn as such.
e., of
And
if
the r^pi be a
then the heavenly and terrestrial ocean must also form a
circle.
The world
The inhabitants which dwell

ZU, UD, Innanna, Nin-Girsu. Thus
edifice is inhabited.
either / or within the r^pi are
they had to become necessarily

thus becomes not only the
BA
or "father" of the gods.
sun,
morning or evening-star.
to
Gen.
'
i.
14 the stars are
This twofold division
is
his,
LUGAL
i.
e.,
LIL's children.
or "king," but also the
LIL
AB-
ZU, UD, Innanna are the moon,

Thus we find that even according
Each one of these stars
put c^^^stfn
'S*''^'^"!'
mentioned by Diodorus
"Himmels- und Weltenbild der Babylonier {Dcr
II. 30,
translated in Winckler,
alte Orient, III.), p. 62, with
"Von diesen beobachten die Halfte (sc. of the 36 godi) dX^Hber*

irdischen, die andere Halfte die unterirdischen Sttitten, indem tie fiber dat bei
these words:
den Menschen and den
Gmern
geschehende gleichzeitig wachten."
54
has his abode and special sphere not only

also in the heavenly
When
:?^'p^.
in the terrestrial
when
they had to travel
them by the
The
dam
the
**
t..,
which was called
of
(2)
y-iKH-br rxnb
nb^bn 1^2". dim
(3)
2':ri c^^^^b"! c^-.r'j^':5Tnnxb
heaven."
14, 15 threefold:
i.
p r-anb*
No.
2,
i.
done by the
halves but
rnv
between the day and the night"
**the dividing
e.,
He
sun.
we
divides what
on these two days

these two days
**day" into two equal
call
is
Where
the East and where he sets
takes therefore just as
it
the sun rises
is
just as
West becomes
many hours
many hours
he
visible as
for the
thus the two points in the
earthly and the heavenly touchy
i.
and thus also the whole world
e.,
invisible.
is
of the terrestrial
and
**
world
vice
words
earth" he sets for the
The
South,
^^
i.
*'
is
two equal halves : into
that of
lonanna
2
ZU
:
for
Hades was considered to
UD,
e. g., is
i,
/.
c,
p.
62
i.
lie
in the
terrestrial
(or Sin)-abode
's*'rr\
I
c, " Shamash-abode
Nannar
e.,
Innanna-ab-*"' (or also to be read
See Winckler,
earth" or
I
Ud-unug-''',
or Uru: Uru-unug-'''-ma,
**
of
The
West
at the same time the

when the sun rises for the
however
under that point of the
_____
^The abode
r'^pi
heaven."
nether world'' or
e.,
as a whole where the
:?^pi
East and West divide the
edifice into
versa^
sun to
East and
the upper or heavenly and into the lower or terrestrial world.
of the heaveply
On
the West,
is
travel over the heavenly as over the earthly r^pi, or in other
the sun
is
he does only on two days during the whole year,
this
the vernal and the autumnal equinox.
e., at
East
times
later
in
functions of the stars, especially those of the two great
luminaries are according to Gen.

(1)
The road
heavenly r-pT was marked out for
in the
so-called zodiac,
shupnk shame ^"^Y.
but
they are in the latter they are
but when in the former they become invisible.
visible,
i.
I.
" or
= Ur;
Larsa
that of
Innanna-uziug->" ) etc., etc.
flf.
To give light upon the earth. Gen. i. 13.

< To divide between the day and between the night.
Gen. i. 14.
^ To be for signs.
This expresses the astrologic signification of the start.
* And for seasons and for days and years.
On the coarse of the start, espe*
cially on that of the sun and moon the calendar it based.
^

where the sun stands
at
I.
55
noon during the equinox.
Also the upper
world has a Hades which likewise was considered

South,
e.,
i.
under the same point
indicated by the sun at
of the
^^
be in the
to
heaven'^ or heavenly jrpi
We
noon during the equinox.
would get
thus in the world edifice as a whole two points for East, West,
and South
The opposite
South
of the
is
the North.
If
we would
prolong the two points indicating the South towards the North they
would
meet
(i)
and the same point
in one
of the line
which connects
the East and the Wêst or which divides the world edifice into the
upper and lower world, (2) divide the lower as well as the upper
The point where they meet is
world again into two equal halves.
The North becomes thus not only the centre of the

we saw, was considered to be a circle, but also that
the North.
which, as
TTTii
whole world
of the
*^
Here
edifice.
dwelt the gods ^"^ there also the
this North, in this centre
in
mountain of the gods, ^^ **der Gotter-
^'
berg" was situated.
Now we
understand the na?ne for the North.
called ishtanu or iltanu,
e.,
i.
^^
the only
one"
thus
tradistinction to all the other points, of each of
There
same
is
heavenly as for the
**gerade Richtung"
heaven and earth

If
called in con-
sun, moon,
terrestrial world.
name IM-SI-DI, which

i.
**
the
Delitzsch^ translates by
towards
it
stars are in the
as the centre.*
y^p"i,
to
what god has
be assigned the region around the centre of the world

the space between
is
In Sumerian
the radii of the great periphery of
e., all
" are directed
and the
it is
which we have two.
only one North in the world edifice, this North
for the
the North has the
**
In Assyrian
edifice,
i.
to
e.,
heaven and earth"?
Speaking from our present standpoint the space between
"heaven and earth"
is filled
out by the air
clined to assign that region to the
der Luft."
But there does not seem
or'in Assyrian, or in
word
is
"god
known
to
Sumerian
me.
hence we might be
of the air" to the
either
*^
in-
fferrn
in
Hebrew,
a word for **air," at least
no such
The Hebrew
to exist
n")!
does not mean
*'air,"
but
H. W. B. p. 152.
See also the E-pa e-ab-7-na
Ub kibratu, **lVeUgegend, -richtunff" i. e.,
(K. B., {H^ p. 50.)
*'tbe temple of the seven regions." Gudea, Statue D, ii, 11.
S6
The Sumerian LIL
*'wind, spirit, breath."
zaqiqu,
i.
**wind."
e.,
**wind, storm," and
is
= the
IM is^sharu, which
One
edifice.
Assyrian
again means
This latter word gives us the right solution.
were able to assign

world
I.
So
gods to a special sphere or function
all
is
we
in the
whom
no such
Nin-Gir-su or
Ramman.
god, however, remained to
sphere has been assigned as yet, and this
far
s.
AN, Anu; (6) Terrestrial ocean KI, Ea: (c)

(a) Heavenly ocean
(c') Terrestrial j^'p'^
Z""!2t, shamfi or heaven
Heavenly r^p"*) an
(c -\-c') The domain of LIL or Bel.
On
ki=t=Y^.X, irtsitu or earth
this r"*p"l is to be found the shupuk sham^, i. e., the road which the
sUn, the moon, etc., had to travel; (d) the domain of Nin-Gir-sn
Rammin; {', W, S') the heavenly world (E, W, S) the terres{E) East of the earth
{W) West of the heaven ; {E,
trial world
W) divide the world edifice into two equal halves, and signify the
East and West where the sun rises and sets at the equinox (A'')
North, the centre of the world edifice; (S, S') the terrestrial and
the heavenly Hades.
:
He
is,
as
we have seen above, not
a star, but the **god of storm,
rain, thunder, lightning, and clouds," and must therefore neces-
sarily
belong to the region between the heavenly and the terrestrial
57
I.
With this, of course, agrees also Gudea's description of NinRamman, who is said as regards his RI-BA to be like
Gir-su
Ramman, the thunderer, fills all the space beheaven and earth
y^pl
tween heaven and earth and thus reaches from the lower to the
upper
*'
To
firmament."
space must, of course, also be as-
this
They
signed the seven sons of Nin-Gir-su.
too have as the "seven
winds'* their abode between heaven and earth.
We
are thus able to
edifice given
God EN-LI L or Bel is called very often the '^lugal-kurKur may mean either "the mountain" (shadu) or "the
I.
kur.^'
land" (matu).
Lugal-kur-kur might thus be translated either by
king of the mountains'* ox
are possible.
tains "
**
If
^^
would be the two halves
when looked upon from

Lugal-kur-kur,
literally ''king of the
Both translations
king of the lands.**
the former translation be accepted, "the
heaven** as well as the lower
edifice
Sumerian world-
of the
(See the explanations there
This picture explains also the following points
given).
*^
draw the picture^
on the preceding page.
^''p")
The upper
of the y^pi.
or
**
earth**
mouny^pi or
appear as a mountain
the North or center of the whole world
when taken
in this sense,
would mean
TWO mountains.**
informs^ us that
Abraham and
his wife
and Lot came with
Terah his father from Ur of the Chaldces. This Ur was, as we know

now, one of the chief Babylonian cities in early times, it being especially celebrated on account of its temple dedicated to the
god,
i.
e., to
EN-ZU
It is generally
EN-LIL
or Uru-ki, the first-born of
moon-
or Bel.
supposed that Terah together with his son Abraham
worshipped or were followers
of this very
stopped on their way to Canaan
moon-god, because they
in JIarran,
other celebrated temple of the moon-god.
where there was an-
This view, no doubt,
is
who
true of Terah, for
it
ought to be remembered that he
Ur and goes
to
Harran, siniply taking with him his son Abra-
leaves
ham'. Terah, therefore, and not
For another picture
*Gea.
xi. 31.
see Jensen,
is
Abraham, puts himself again under
the protection of his old god while in Harran
III.
it
From another
Kosmologie der Babylonier, Anhang, Tafel
58
we know whom Abraham worshipped.
place, however,
vi. 2, 3
spake unto Moses, and said unto him,
was not known
From
Abraham
this
to
am Jahveh and I apShaddai, but by my name
peared unto Abraham, unto Isaac, and unto Jacob as El

I
Exodus
In
which also belongs to Pwe read
"And God
Jahveh
I.
them."
we
passage
learn that the same god appeared unto
as well as unto Moses, but unto the latter under a differ-
The name had been changed,
ent name.
it is
true, at the
time of
Moses, but the essence of that god was and remained the same
Who,
then, was this ^Zt''^^, El Shaddai?

The common translation *'lord or god almighty"
LXX.
based upon the
and
is
1.
Shaddai
simply
and the Vulg. **omnipotens,"
TravroKparoyp
as such merely a guess.
is
Two
explanations seem possible.
derived either from the root shadad {TTi), **to
is
be dense, to be or to make tight," or

2.
comes from shadah
It
be high," from which we
(rnt), **to
have the Assyrian shadu, "mountain."

be accepted, shadad would be a synonym of raqa* (yp)
from which we get the raqfa, i. e., something which is or is made
If
No.
dense, tight,
hence our word firmament
of the
EN-LIL
or Bel.
two firmaments,
Bel, the father of
i.
e., of
heaven and of earth,
Abraham would thus become

the moon-god Sin.
The second etymology, however, seems

of the Assyrian ilu shadu'a
This translation
tain."
to be
is
a worshipper of
much
better
and
by Delitzsch ^ who, however, translates El shad-
-was given already
dai on the basis
end rep-
the god (el) of the two (ai) firmaments or raqfas.
The god
at at the
El shaddai would mean according to
resents the old dual ending.

this explanation
The
by **god
is
my moun-
do not think can be maintained.
The
ai at the end of Shaddai must be taken again for the old dual ending,
which occurs,
na-ai tsi-ri-shi-na,
for
if/,
i.
e.,
the
e. g.,
i.
e.,
in
Shalmaneser
whose back
II.:
is double.^'
assimilated itself to the
7%r Hebrexv Language^
//.'
**the camels sha sAu-
The double ^stands

El Shaddai would
p. 48.
For such a retrogressive assimilation of they comp. among others bonja

thus become **the god of the two mountains,"
EN-LIL, who was
kur or
mountain or heaven and
the lugal-kur-
e.,
i.
the god of the upper and the lower
El Shaddai then
earth.
is
much
as
as
Thus even according
**god of heaven and earth," or lugal-an-ki.
EN-LIL
was = EN-
etymology the El Shaddai
to this
59
I.
of the patriarchs is the
Above we have seen that even mrr

LIL, because both when they appear are accompanied by a prime-
of the Sumerians.
minister or angel
ga
diDgir
and
ThV by his
they appear
i.
that
by his ur-sag
lig-
always under thunder and
e.,
The statement
lightning and surrounded by clouds.

fore,
EN-LIL
r^Hb'O
xin-Gir-su,
of P, there-
appeared unto the patriarchs only under another
r.l.T
El Shaddai, remaining however the same god as
NAME,^
viz..
before,
is
thus shown to be fully justified.
proved
to
be an Assyrian name which translates simplj^ the Sume-
the
**
lugal-an-ki "
becomes thus a worshipper
The
title
is*
thus
Abraham coming from

Sumerian pantheon was fully developed and known
rian **lugal-kur-kur" or
Ur where
El Shaddai
of
Bel or
lugal-kur-kur however
is
EN-LIL
the lugal-kur-kur
translated in the later Semitic
Babylonian inscriptions always by bel matdti,^ "lord of the lands."

If this
transcription and translation be correct, then the idea ex-
pressed here would be that Bel as
"lands" on the
"lands" are situated

kalam-ma or shad
himself
bunnu
H.
W,
is
called
= bunu
zimju
'*'-*,
mn'*="he who
"the mountain
change.
the
and Bel
" the great moun-
i.
e.,
= zimmu = zimu.
i.
e.,
exist.
The
Such a word as shaddfi, given by Del.

writing SHAD-di-e, etc., ought to be tran-
shadii flus tzvo phonetic
was, and will be," the
Comp. here
the
of the lands,"
or shadu rabu,
complements.
the Kenites or not, would not affect
myself would see in mn*' simply another

is,
all
for
sometimes spoken of as a char-sag
is
Whether ^^T was a name taken from
our argument.
GAL
2S
ffiat&ti
firmament embraces
on the heavenly irpT
p'^pn.
Bel
of
KUR-GAL^
B. p. 642 does not
scribed by shadft
^
in the
The dominion
2.
\\i^
terrestrial as well as
the proper
name
"rock"
'itj^'^')!*
name
for "rock,**
that will not pass
"my
rock
is
i.
e.,
away nor
Shaddai," the
KUR-
and the charsag kalam-ma (the mountain of the lands) of
(the great rock)
the Sumerians. and see below.
See
e. g.
Shalmaneser
transcribe here also

'
'
'
shadai
See lensen, K. B. IIP.
II.
Obelisk,
1.
3: ""b^l
KUR-KUR.
Or should we
" ?
p. x6.
note
3.
and E. B. H.
p. 65,
note
x.
6o
Bel
tain."
is
the god of the
which
r*p"i,
:?^'p'^
I.
we saw,
as
is,
a n'rc/g
In this mountain or circle as a whole the **lands of

heaven and earth " are situated. Bel becomes thus not only " the
or a mountain.
great
mountain" or
*'
circle," the
but also the "mountain of
r^p-i,
the lands."
Later inscriptions speak of a so-called
3.
sun" and
rise of the
which mountains
of a
**
mountain
lo-iver
mountain
of the
of the setting of the sun,"
West
the East and
lie in
being considered as the
**
The
respectivel}-.
earth
half of the great circle called T'T^
is,
i. e., in the East and West higher than

The earth seems to be alwaj^s higher at the
horizon than where we stand.
4. The earth as world edifice in the form of a circle or better
of course, at its extremities,
on any other
part.
globe' explains the whole sj-stem of the Sumerian reckoning, ac-
cording to which the circle was divided into 360 degrees, the year
into 360 days, etc., etc.
It
5.
removes
all
the difficulties which Winckler
still
finds in
his conception of the Babylonian cosmology.*
Having traced the genealogy

their specific meaning,
we
of the
now
are
gods and inquired into
able to establish the pedigree
tabulated on the opposite page.
Of <J'8'fNin-ib the
pa-te-si-gal <i''^gÊn-lil-lal-ge,3 Nergal* or also
known under the name

lugh-magh
them,
if
tions.
'^'^^''^Shit-lam-ta-ud-du-a,*
<^B"En-lil-lal
we know
too
we want to do it according to
Nabu does not occur at all.'
the
Consisting of two halves or plates
little
to
and Nusku the
be able to classify
the Old Babylonian inscrip-
upper being pot or resting upon the
lower.
2
See Winckler, "Himmels- und Weltenbild derBabylonier," Der alte Orient,
5^5.
III. (1901) pp.
E. B. H.
p.
258,,.
Written !'"*' GIR-UNUG-GAL, for this reading, and not Nir-unug-gal, see
Thureau-Dangin, Z. A. XV. p. 47, and note 2. For references see E. B. H. p.
*
226,.
*E. B. H. 133,0. 224, 227,.

'
The
'E. B. H.
p. 223,
note
3.
inscription of Ardi-Na-bi-um belongs to a later (Canaanitish or Arameean)
period, as the
name
la-ln-un-a-sar shows.
E. B. H. p. 229.

If
Gen.
i.
6i
I.
we translate this genealogy and compare

we would get the following result
In the beginning there
with that of
it
was a chaos which was thought
The
male 2mA female perhaps in one person.

y
Biblical
chaos was tohu-vabohu, but as male and female
it
to
name
be a
for this
was called either
''waters" and *Tehom,'* or ''Spirit of Elohim " and "darkness,"
GUR
EN-GUR_NIN-GUR
= (apsQ)
AN
(=tiamat)
KI {Êay
EN-KI_NIN-KI
Nun
Dam-gal-nun-na
{=Ânu)
EN-AN_*NIN-AN
An-num_^n-nt
I
LIL(=5?/)
EN-LIL_NIN-LIL
Luâl-kur-kur
Lugal-dingir-e-ne
Nin-char-sag
Ba-ul
Nin-ta
Sal (Nin}-in-si-na
Ga-tum-dug
Nin-an-da-gal-ki
Innanna
ZU {=5/)
EN-ZU_NIN-ZU
x=.
(=Ramman)
Nin-Gir-su_
[Ba-u]
jr=
[x=]
NinS^
Nin-gal Iin-gig-ghu-(bar-bar)
Uru-{ki)
Dumn-zi-za-ab
Duma-zi
iNin-dub
Im
Nidaba
Nin-dar-a
Lugal-Erimki
I
Ud-mk-Nin&-lc>-shurit-ta
UD {=Shamash) x={=rshiar)
Innanna
(i)
Za-za-ni,
Nin-Mar-ki
(2)
Im-pa-ud-du,
(2)
=Dun-pa-ud-du?,
(3)
(3)
Ur-kalam-ta-ud-du-a,
Gim-nun-ta-ud-du-a,
(4)
(4)
(4)
(5)
Gbe(GAN)-shag-ga,
Dun-sbag-ga
In the Babylonian account the
(6)
Ka-dr-mu,
(7)
Ghe(GAN}-gir-(nan-iia)
Nin-sar,
Nin-gir.
(4)Gkl-aIim.
Za-ar-mu.
names apsu and tiamat
are used,
while in the original Sumerian the chaos was simply called
which
at
GUR
one time or another was differentiated and became *'Mr.
Other names for Ba-u to be found in Old Babylonian inscriptions are Da-ma,
Dun, Gu-Ia, Ma-ma, Nin-din-dug (probably to be read, however, Innanna-edin.)
Za-ma-ma. See . B. H. Index.
*
62
Gur'' and '*Mrs. Gur,"
EN-GUR
e.,
i.
or
1.
NIN-GUR. From
parents everything in heaven and upon earth took
first
EN-GUR
NIN-GUR
and
begot the
AN
had two sons:
heavenly ocean" and the
**
and KI,
terrestrial
chamu. Genesis
i.,
on the other hand,
to the
calls
i.
ocean."
Babylonian-Semitic account the two sons were called
KI-SAR, who again probably correspond
its
these
origin.
they
e.,
In the
AN-SAR
and
Lachmu and La-
them ''waters
that are
above the firmament" and "waters that are below the firmament."
According to
Tehom,^
i.
all
e.,
three accounts, these waters take their origin from
the descent
reckoned through the mother.
is
AN, the * heavenly ocean," has a son called LIL,

ypl or firmament.
The Sumerians reckoned
also the "earth," for
"heaven and earth," which
for the
"king
heavenly and
of
i.
one
" in reality it
does not
we compare
If
alogy of Genesis
i.
the
servêd as barriers
EN-LIL.
difference between the Biblical creation
The
and the Sumerian theogony.
of
e,
Here then we should have a marked

story
e.,
ocean, are the dominion of the
terrestrial
heaven and earth",
i.
firmament
to this
difference, however, is only
"a seeming
exist.
the Sumerian theogony as given above on p. 6i with the gene-
on
p.
we
will find that
EN-LIL
corresponds to the Biblical
"heaven," "earth," and "ocean or waters," of the creation of which wc read

verses 6-10.
On
account of the importance of this difference
it
in
would seem neces-
sary to examine verses 6-10 more closely.
Wellhausen ' thinks that

having taken place, not in
that the
"formula
in
six,
Gen.
i.
the creation of the world
but in seven days.
of approval ":
2*.
w"* J
C*rTi<.
recorded as
K*21 '
is
repeated seven times,
According to him the single works
in verses 4, 10, 12, 18. 21, 25, 31.
viz.,
is
This he bases upon the fact
upon the following days

1.
2.
3.
division of the darkness
The
The
division of the waters (v. 6-xo).
creation of the plants
6.
The stars (v. 14-19).

The fishes and birds (v.
The animals and beasts
7.
Man
4.
5.
The
(v.
(v,
by the creation of the
11-13).
20-23).
(v.
24-25).
26-31).
See above, pp.
Die Composition des Hexateuchs,
'
"And God saw
35, 9.
that
it
was good."
p.
x88
f.
light (v. 3-5).
fall
;;
We
Wellhausen finds
see, then, that
in verses
63*
I.
6-10 only onb work
the division
of the tvaUrs!
This scheme of seven days
1.
to
which
2.
week
rejected
is
by Budde *
for the following reasons
of seven working-days without a sabbath is impossible for the time
belongs.
The
verses 6-10 do not speak of the division of the waters only but of the
and the
creation of heaven on one hand and that of the earth
And on account
Babylonian cosmogony,
considered by
to
more than probable
it is
be one day's work by
Budde's objection sub. No.

seven days
not original, yet
is
ocean on the other.
of the important role which the division of the tiimat plays in the
that the creation of
itself.
must be maintained.
Although the system of
with the intention^ to de-
was introduced by
it
heaven was
scribe the creation of the world as having taken place in six days, while the creator
But when Budde maintains that
rested' on the seventh day.
the division of waters only but
Verses 6-8
tell
tween them.
6-10 not
in verses
tasks are recorded, he
mistaken.
is
us that Elohim divided the primeval waters by putting a T'^pl be-
This y*pi he
"And Elohim
two separate
said
calls
"heaven." Verses
9,
10 Kterally translated read
Let the waters under the heaven gather themselves unto one
place so that the dry land
is
made
to api)ear,*
and
it
was
And Elohim
so.
called
the dry land earth and the gathering-place of the waters he called ocean.
Elohim saw
that
The waters
it
shall gather themselves together
in existence
the waters could not gather themselves together unto one flace or
we have
to put gd before
pear."
But
ga and read
the waters obeyed the
'
'
What
unto one flace !
This expression presupposes that the earth was already
if
And
was good."
place?
or else
(!),
"Ari*"
Hence
Let the waters make the dry ground to ap-
command, then
it
follows if so facto that the
waters had to recede, had to gather themselves together unto one place, one conditions the other,
and thus ga becomes superfluous.
the creation of "the ocean " C2*>I\
Gen.
i.
"heaven and earth,"
i.
e.,
From
this
itself,
in verses
it
also follows that
but merely the result
6-10 we read only of the
of the T^p"! as a whole, the
6-10 agrees exactly with the Sumerian theogony.
correct in connecting verses 6-10
only
not a task by
Hence even
"appearing of the earth."
of the
creation of
is
and seeing
in
them " the
LIL'S
The
is
also
Urgeschichte, pp. 489-491.
'
See above pp. 3
'
That
*Read
ff.,
Tidmat was the
^^ first act
and below
of Elohim,
e.,
by EN-
tor
first
act of
we have
Mardnk
seen above
p. 64.
did not succeed in making this very clear,
n^;pCfl.
i.
Ann and Ea.
division of the primeval waters or
the'division of the waters
is
division of the waters"
which division was made possible by the creation of the T^p'T

or Bel's taking his place between
Thus
LIL.
Wellhausen therefore
we saw
above, p.
4.
64
that the creation of the " light"
was simply introduced
I.
in order to
help
in fabri-
cating his days.
Marduk-Elohim then accomplished the following
plants
of
(3) of the stars
On
man.
and birds
another difference and
is still
EN-LIL,
the
i'*p"l
(i)
the division of the
(2)
the creation of the
and beasts
(5) of animals
(6)
or dry ground
is
bom
According to the Sumerian
diflBculty.
or " heaven and earth,"
heavenly ocean," while according
is
the son of Anu,
to the Biblical text, as
it
i.
e.,
" the
stands now, the earth
by the terrestrial ocean, or " the waters under the heavens,"
by EN-KI.
i.e.,
P,
knew
Anu
"
the seventh day Elohira rested.
But there
theogony,
(4) of the fishes
tasks:
"heaven and earth
waters, or the creation of the r"*"^ or
no doubt, wanted
that
but
born by
to elucidate
heaven and earth" or T^pT as a whole
he also knew that the verdure (Ta'mmuz), grain (Nidaba),
EN-LIL as we
knew further
that the
should expect
Sumerian "ki
"
but
by KI, the
means "earth."
the difficulty in the Sumerian theogony where
EN-LIL
EARTH," and yet where "the produce of the earth"
EN-KI, the god

halves,
made
It
may
of the terrestrial ocean,
is
Thus
is
etc.,
in order to get
the god of
not born by
"heaven and
EN-LIL
of
AN
and KI,
but by
by the
LIL was
thought to
for both oceans were thought to

this being simply
be joined together beyond the firmament or
:7*pi,
the natural observation that the heaven rests upon the earth,
mutatis mutandis
and
the heavenly ocean upon the terrestrial.'
The god LIL, by virtue

"earth," became the
and earth,"
ter-
p. 37.
not be impossible, however, that
be a son of both
He
over
divided the T^pi as a whole into two
See also what has been said on
were not
terrestrial ocean.
the upper r*pl be born by the heavenly and the lower
restrial ocean.
He
here more fully the Sumerian theogony.
thus bom by
LILwas"the
of his being the r^p-) or
**/at/ier**
not only of
and the *'king
of the
**
heaven" and
gods of heaven
the gods, however, but also of
all
other
This probably explains why Marduk, who was, as we have seen, identified
or Bel, is called the aplu r^shtfi sha Ea, II. R. 64d, comp. with 17c.
rov 6t 'Aov (i. e., Ea) koi âvicrjq (i. e., Damkina) viof 6 Bypjoq
d. and in Damascius
(i. e., acDording to later times the Bel nar' kôxf/v
Marduk). See also Carus. Thr
Monist, April, 1901, p. 406. That one son should have two fathers is not strange,
it merely would presuppose polyandry with descent reckoned through the father.
For a classical example see here the Minean inscription Hal. 504
Hommel, Slid'
arabische Chrestomathie, p. 94. Comp. also above, pp. 33,, and 21
'
with
EN-LIL
3 Remarkable also is that Ba-u together with LIL, her husband, are said to be
"the firstborn" of AN, surely an evident trace that the differentiation of the
sexes was comparatively late.
If LIL was the firstborn, then also his wife had to
be the firstborn both are thus husband and wife, and brother and sister.

may be
creatures, as
the one
who
is
called:
''the
mother
created the creatures of the world. "^
who
65
seen from one of the attributes of his
still
wife: Sal (Nin)-in-si-na
I.
of the world,
And
as the attri-
butes of the wife belong also to the husband, hence god
LIL
was,
according to Sumerian conception, the creator or father of the gods
and
The
of the creatures of the world.
LIL
ZU
are
Ramman
or Sin, the moon-god,
thunderer" or simply
**
cloud,"
who
again
Shamash, the sun-god, and Innanna or

evening
By Ba-u
star.
y^p-).*
We
i.
*am of UD or
the morning or
again are born the
two great
names,
their
*'sun" the
for
lights
now understand why P
awfully afraid of naming these two great lights by name.
He
and the moon.
that they were the sun
by
the
Ishtar,
**the
are begotten
or Nin-Gir-su, "the
is
Ramman
the wife of
Also according to Gen.
seven winds.
the stars" belong to the
who
gods
and
is
so
He knew
did not want to mention
he did then he would have had to use for
if
Hebrew î^ (Shemesh), which apparently was
too
closely related to the Semitic-Babylonian Shamash and might have
The
betrayed a heathenish origin of his (P's) whole cosmogony.
same may be
said of Ishtar or nntfr
one of ih^ principal gods,
was blotted out by
Shamash was
and whatever
smelled of heathenism
strange difference however
is to
be found here between the Biblical account
latter Sin or EN-ZU,

EN-LI L, and hence precedes Shamash or UD the
of the. creation
and the Sumerian theogony. According to the
the moon-god,
is
the firstborn of
In Gen.
sun-god.
while Sin
i.
at the time of
16 on the other
hand Shamash
is
called
"the g^recUer
light,"'
" the lesser light,"* thus the former apparently precedes the
is
named
is
the reason for this
latter.
What
Winckler ^ confesses
" Das babylonische Pantheon
sondern den Mondgott an the Spitze
gott,
is this
ist
E. B. H. p. 202. note
bnri
Sin precedes
IIK?:.!.
"he who governs
I. i.
yc^T^ niKttn.
Shamash
nicht den Sonnen-
stellt
noch unklar." The reason
As the chaos preceded the cosmos, as the darkness the
preceded the day, and Sin* being

'
tvarum,
light,
the night,"
thus the night
must necessarily
^q^^^ 3j^pi2 Gen. 14.

H immels- und Wcltenbild, " etc.
i.
"^
also in the old Arabian pantheon.
Our
p. 65.
investigation
enables us to identify that pantheon with the second triad or raht of the Sumerians.
Wadd, Sin, 'Amra, Haubas all names for the Sumerian EN-ZU or Um-ki,
the moon-god, have been correctly identified.
The same
is
true of Athtar
and
66
precede Shamash, -who governs the day.

times the
evening and there was morning, the

the Sumerian conception of the day
Shams
the
former
dingiruD, the sun
This
consisted of " night and day
"day "
is
'*
is
I.
why
also the reason
accepted even by P
day."
This
latter,
no doubt,
in early
"there was
is
relic of
for among the Sumerians Sin was ih^ father
the ''"^''Înnanna, the morning or evening-star, the latter
with
the difference, however, that Athtar has become a mascuand Shams a feminine. Even in later Semitic Babylonian inscription Ishtar
"the morning-star" was, as was pointed out above, p. 39, considered to be a
line
as
masculine deity.
If the old
Arabian pantheon represents the gods of the second

and Almaqu-hfi
triad or raht of the Sumerians, then an-Karich, Chaul, Anbdj,
must be Nin-Gir-su or Rammin. Hommel, Die siidarabiscJien AUertumer des

Wiener Hofmuseums, p. 28
identified them either with Nebo, because (i) "Anb^j "is a broken plural of Nabiju, which stands for the older Nabi'u
(2) Chaul
TtTt " Phoenix" (" der ja vom Weihraucblande, Hadhramot, her nach Aegypten
fliegt, also ein richtiger T^TC^ oder Gotterbote ist"), or with the " Stemenheer"
Alm4qu-hfl. With regard to an-Karich he is in doubt, thinks however, that this
god is " wohl auch "
Nebo.
Above we have seen that Nin-Gir-su is the ur-sag of EN-LIL, hence a T|X!'tt
yTs is.
or minister, just as Chaul
Chaul is here the minister of Sin, because
Sin is the chief-god, who was even in Assyrian times identified with B61 (see above
But it is not necessary at all to identify
p. 50) hence might also have an ur-sag
Chaul with the bird Phoenix (see Job xxix. 18 and Herodotus ii. 73) the significay\T\ or also **n is
tion which the root ?*n gives on hand, is a much better one.
used in Jerem. xxiii. 19; xxx. 23 of the storm and has the signification Tvirbelnd
losbrechen hernieder au/ etzvas {c. î?). See Gesenius-Buhl swft roc^. Even in
Assyrian we have a root TH with the signification "beben, erbeben," and a chilu
or Hochjlut, see Del. H. W. B. pp. 274, 275. The god Chaul would become thus
!
the "god of the stormflood " and might be read Chiwil.
Almiqu-hfi thus read by Hommel is derived from the root p?2^ "to deI
stroy," "to beat." Rammin as the god of lightning destroys the wicked.
would like to see in this word a surname of Rammin and read " a/maqu-hti." i.e.,
"his (sc. Sin's) chief destroyer or warrier
ur-sag lig-ga. To this explanation fits
also an-Karich from the root Tilw, Del. H. W. B. p. 352, b: "in Not bringen."
Anbij too is not a broken plural of Nabiju
Nabi'u why should there be
z plural for the name of a god, seeing that this god is only a shajfim? but also an
anbaju.
elative form (like almaqu-hu !) from the root HÎ and has to be TezA
DDi I would like to take in the sense of KD2, Del. H. W. B. p. 442, b. " hervorsfrudeln, hervorquellen" from which we get the namba'a, "Quell, Wasserquell," and the imbfl'u, "vegetation," and especially nib'u " Stress, Frtichtertrag^
Rammin would thus become as the "god of rain" he who produces
u. dergl."
vegetation hence he is called by Shalmanesser II., Obelisk, 1. 7: ['Ramm]&n
flf.
gish-ru shu-tn-ru b61 che-gal-li,
abundance or
the
name
i.
e.,
the strong one, the powerful, the lord of the
ricTies (sc. of the fields).
ur'***^*'Nin-Gir-su,
With
which name
is
this agrees quite
wonderfully also
not only that of an early Babylonian
patest{see E. B. H. p. 441 for references), but which also is translated in the bilingual texts by ikkaru or farmer, husbandman, Landmann, Ackerbauer, Land-
H. W. B. p. 58 sub
would mean the "dog or servant
ivirt, see Del.
voce.
Ur-^***^''Nin'Gtr-su literally translated
of Nin-Gir-sn."
Bnt Nin-Gir-su
is
= Rammin
LofC.

The precedence of Shamash
when Shan>ash had been
of Shamash.
67*
I.
represents thus a later stage
lived at a time
But
put before Sin.
if
shows
it
the day began
with the evening or night, then the year must have begun with the winter, and
the beginning of the year could not have been the 21st of
but must have been the 21st of September (the
which
signifies
month Ezen
March
(the ist Nisan),
This month Tishri,
1st Tishri).
"beginning," corresponds, as was shown in E. B. H. p. 295, to the
which was
îngirBa-u,
at the time of
still
Gudea
(about 3300 B. C.)
month of the year} According to another nomenclature Tishri corresponds to the month A-ki-it, which means "New- Year's festival." Tishri is also
the first
= the Canaanitish SÎHN which again was

New- Year's month
thus goes back to the most ancient times
The
creation of NinGir-su
into P's formula.
It
was impossible
they -were
good !"
"
thing of what he created
is still
the
month
the god of thunder, lightnings, rain,
lightnings, storms, etc. cause quite a "
Good"
Thus not wishing
havoc.
month, ^ and Tishri
present Jewish New-Year's
The reason is apparent. He did not

to say
And Elohim said "Let there be
and there were. And Elohim saw that
by P
thunderings, lightnings, storms, etc.
first
to the time of the Sumerians.
= Rammin,
storm, and clouds has been omitted

fit
the
The
Jews of to-day.
of the
good " deal of
imply that the Creator might have destroyed some-
to
left
out the creation of theistorm and lightning alto-
gether.
The
terrestrial
ocean according to the Sumerian cosmogony
begets the fishes, the verdure, grain,

It
etc.
ought to be noticed here that NinS or the fish-goddess
Nin-Gir-su, hence stands with
given above,
we would
LIL.
to
be the son, of both
is
AN
due
to the fact that
is
called the sister of
According
level.
expect, however, that she
This, no doubt,
of
him on the same
to the
genealogy
would have been called the
LIL
is
the son, or
sister
was considered
and KI, thus standing between the latter two on one side
and ZU, Rammdn, and Nina on the other
side.
See above,
p. 64.
who as the god of rain is also the god of fertility ! And what is more natural than
than that the farmer should be called "the servant or dog of the god of fertility" ?
Rammin
This latter name not only proves that our identification of Nin-Gir-su
have this signification here.
nay, must,
is correct, but also that anbaju may
With this then is proven the Babylonian origin of the old Arabic pantheon,
which was accepted at a time when Sin had become identified with Bel (above p.
That the Babylonians indeed influenced the ancient Arabians is proved by
50).
the, fact that even Semitic Babylonian zuords are found in old Arabic inscription,
labdnu (this latter is found in one of the oldest hadhralibittu, 'pb
as e. g. rd^
mushk^nu, p22=sunqu, see Winckler,
motic inscriptions from Obne), ^rnr?3
M.
V. A. G., 1901,
New
4, p. 70.
Gudea. Statue E. V.
i,
G.
III. 5,
Year's day, the festival of Ba-u."
' I
Kings
viii. 2.
E. B. H.
p. 298,
6: ud zag-mu ezen '""P'Ba-u
"on
the
68
Also according to
I.
the verdure, fishes, etc., etc., derive their
which are below the firmament,"
origin from "the v/aters
i.
e.
from KI
In the Sumerian theogony there are no
*^
angels", hence they
are also not to be found in the account of P.
Considering these striking similarities between the Biblical
P and
account of the creation story according to

rians,
there can be no doubt,
that the former
that of the
is
Sume-
derived from the
latter.
We would
have
to distinguish, then, in
Genesis
i.
three differ-
ent sources
1.
The
P source.
To
this
belongs the system of seven days, the
formula given above and the different changes that were necessary
in order to
make
The P
the whole agree with the notions of P.
source again was based upon

2.
The
Semitic-Babylonian Creation Story.
only in so far as
otherwise
of
nated from
creation story,
agreed with the conceptions
it
All that
P.
was against
While ihus
it.
This
**
latter
was used
theological
was
P's conception
and
elimi-
the Semitic-Babylonian
criticising'*
quite unconsciously retained so
much
of
it
that
he reproduced or came very near to the original

3.
Sumerian Source, which source represented the creation not
as the result of a fglit, but as a natural process of generation
and
perpetuation.
Traces of No.
Tehom
2 are
or darkness unto
the conception of the original chaos as
whom
the dividing of the
Tehom
mament, and
but not
Marduk.
and
last
To No.
is
opposed
into the waters

least,
**the spirit of
Elohim";
above and below the
the i^k or light,
the
fir-
attribute of
belongs the toledoth or genealogy of heaven
earth, for the writer expressly sa>s himself that
what he has
yixm
c^rtfn nnriTi, a generation and per-
petuation of heaven and earth.
In this sense nVT'tn toledoth has to
given in chapter one
is
be understood, and thus we
ment
that Gen.
i.
is
get a further corroboration of our state-
not a *^creatio ex
niliilo,'*
but a generation and
perpetuation, a development out of the primeval chaos,

Hon,
an evolu'
Thus
the Biblical creation-story of P.
is
60
I.
proved to be the
re-
daction of a Sumerian Theogony and Cosmogony,

is Marduk?
We have seen already above, that
known in Babylonia before the time of the first dy-
But where
Marduk
is
not
He
nasty of Babylon or about 2400 B. C.
which was
that dynasty
then was imported by
of Canaanitish origin.
He was
was probably a Canaanitish god.
Marduk
god of
therefore
The
light.
Canaanites seeing that there were in the Sumerian pantheon several gods of light as Sin,
Marduk
ing him
Shamash, Ramman,
Ishtar, etc.,
AMAR of
or
to be an ''attendant,'' an
AMAR-UD
Shamash
UD call-
This name expressed on one hand as nearly
as possible the ''nature'' of the god, as well as on the other
the sound of their
made
When
own "Marduk."
hand
the Canaanites had in
made Babylon their

Marduk became the head of all
course of time subdued Babylonia and had
Marduk
capital with
as the patron,
gods, '*the king and father of the gods of heaven and earth," yes,
he was called even "^'"^ÊN-LILy^ thus he not only became

with god LIL, but
fied
inally,
all
were now ascribed
attributes belonging to
EN-LIL
Marduk.
to
seen, also the ''father of all creatures
and
identi-
EN-LIL
was, as
we have
their creator"
hence
Marduk became
the creator too,
god
happened that the Creation was conceived
of light,
it
be
later times to
ness or Tehom.
hom
or
2l
Tiamat becomes thus

by thus
this fight of
critic.
If
Marduk
Marduk, the god
anitish production,
P.
fight between
and he being
in
with a purpose
it
to his
late origin.
this
criticised
own
p. 51.
of
first higher
was due
to the fact that
the Babylonian Semitic ac-
theory of the Creation in seven days in
and thus for his laws and

the greatest possible age.
ordinances connected with the Sabbath
See above,
Te-
presenting to us the original pure
order to establish for his Sabbath
>
fight with
and eliminating the mythical element
he did not succeed
criticised
and his
Marduk and Tehom, becomes thus the
count to adopt
of in
a specific Babylonian-Semitic-Cana-
Sumerian Theogony and Cosmogony,

he
same time the
the Creator and the dark-
of light,
hence also one of
criticising
at the
orig-
all
70
But
made
it
let
US be thankful to this
possible for us to follow
original source.
late age.
He
first
up
I.
of all higher critics
his account
and trace
he has
it
to its
Thus we have another striking example of P.'s

was therefore able to acquaint
lived in Babylonia,
himself with Babylonian ideas and gave us an account of the Creation
which together with
his
**io antediluvian fathers"
traced to the very oldest sources at our disposal
Cosmogony and Theogony.
to the
may be
Sumerian
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THE HISTORY OF RELIGION

ARTICLES RECENTLY PUBLISHED IN

"THE MONIST" AND

Lecture Delivered Before the German Emperor. Pro-

fusely Illustrated from the Best Assyriological Sources.

Reprinted in Book Form.

THE MYSTERIES OF MITHRA.

History of Their Origin. Their DisseminaTheir Doctrines and Liturgy, Their

THE FIRST PHILOSOPHER.

Interpretation and Translation of a Fragment

of Egyptian Hieroglyphic Writing of the Sixteenth Century Before Christ,

By James H. Breasted, Professor in the Univerthe Philosophy of Greece.

EGYPTIAN RELIGIOUS CONCEPTIONS. By

Dr. Paul Carus.

The Open Court,

BABYLONIAN AND HEBREW VIEWS OF MANS FATE AFTER DEATH.

The Of en Court, Vol. XV., No.

THE FAIRY-TALE ELEMENT

IN THE BIBLE. Babylonian Cosmogony.

and July, 1901. Price, 50 Cents (2s. 6d.) Each. These

King, by Dr. Paul Carus.

A STUDY OF JOB AND THE JEWISH THEORY OF SUFFERING.

BIBLE. By Prof. Carl Heinrich Cornill,

Vol. X., Nos.

THE TWO ACCOUNTS OF HAGAR.

By Prof. Hermann Gunkel,

Vol. X., No.

The Monist, Vol. IX., No.

Prof. James A. Craig, University of Michigan.

THE CROSS AND

ITS SIGNIFICANCE. Also Essays on: (i) The Cross in

THE OPEN COURT PUBLISHING COMPANY

Kbgan Paul, Trench, TrObner &

The Open Court Publishing

Right Rev. D. S. Tattle, Bishop of Missouri, in delivering a sermon be-

The more and

the people contribute

more milk they

more we draw from

both for the soul and

by Dr. Martin Luther who compared the Bible

The more and

pluck the fruits."

to milk," nor does

everybody know "how to

some who thus

dare to say that

on the contrary, the plucker's own carelessness, his own fault ?

and carelessly applied

to the Bible, will

And how many

tree's fault that

true higher critic's

when thus "read

body ever dreamed,

tree while trying to pluck its fruit,

done carelessly and thoughtlessly, the "milking" as well as

the "plucking of the fruit"

But not everybody knows " how

the case exactly.

the oftener you milk them, the

of the study of the Bible.

Although somewhat vulgar, yet the simile