CONCLUSION.
Notices of Genesis.—Correspondence of names.—Abram.—Ur of
Chaldees.—Ishmael.—Sargon of Agané.—His birth.—Concealed
in ark.—Creation.—Garden of Eden.—Oannes.—Berosus.—Izdubar
legends.—Babylonian seals.—Egyptian names.—Assyrian sculptures.
Scattered through various cuneiform inscriptions are other notices,
names, or passages, connected with the Book of Genesis. Although
the names of the Genesis patriarchs are not in the inscriptions
which give the history of the mythical period, nevertheless some of
the patriarchal names of Genesis are found here and there in the
inscriptions.
The name Adam is in the Creation legends, but only in a general
sense as man, as in Gen. i. 26, 27, 28.; v. 1, not as a proper name.
Several of the other names of antediluvian patriarchs correspond with
Babylonian words and roots, such as Methusael (Gen. iv. 18), which is
the Assyrian _mutu-sa-ili_, “man of God,” and has been changed into
Methuselah (Gen. v. 21) in order to assimilate it to the genius of
the Hebrew language, or Noah, the Assyrian nukhu, “rest;” but, besides
these, certain names appear as proper names also in Babylonia, among
them Cainan, Lamech, and Laban.
Cainan is found as the name of a Babylonian town Kan-nan; the
inhabitants of which were sometimes called Kanunai, which must not be
confounded with the name of the Canaanites or “lowlanders,” originally
the inhabitants of the coastland of Phœnicia and then, by extension, of
all Palestine.
Lamech has already been pointed out by Palmer (“Egyptian Chronicles,”
vol. i. p. 56), in the name of the deified Phœnician patriarch Diamich;
this name is found in the cuneiform texts as Dumugu and Lamga, two
forms of the Accadian name of the moon.
The two wives of Lamech, Adah and Zillah, seem to be the Assyrian
_edhutu_ or _edhatu_ “darkness,” and _tsillatu_ “the shades of night;”
and the names of his two sons Jabal and Jubal are but varying forms
of the Assyrian _abil_ “son.” Dr. Oppert long ago pointed out that
this Assyrian word was the origin of the name Abel which has been
assimilated in spelling to a Hebrew word signifying “mere breath.”
Some of the names of the patriarchs after the Flood are found as names
of towns in Syria, but not in Babylonia; among these are Reu or Ragu,
Serug, and Harran.
Laban, on the other hand, as was first noticed by Dr. Delitzsch, is
mentioned in a list of gods given in a cuneiform tablet (published in
the “Cuneiform Inscriptions of Western Asia,” iii. 66, 6.)
[Illustration: MUGHEIR, THE SITE OF UR OF THE CHALDEES.]
The name of Abramu or Abram is found in the Assyrian inscriptions in
the time of Esarhaddon. After the captivity of the ten tribes, some of
the Israelites prospered in Assyria, and rose to positions of trust
in the empire. Abram was one of these, he was sukulu rabu or “great
attendant” of Esarhaddon, and was eponym in Assyria, B.C. 677. Various
other Hebrew names are found in Assyria about this time, including
Pekah, Hoshea, and several compounded with the two Divine names
Elohim and Jehovah, showing that both these names were in use among
the Israelites. The presence of proper names founded on the Genesis
stories, like Abram, and the use at this time of these forms of the
Divine name, should be taken into consideration in discussing the
evidence of the antiquity of Genesis.
Ur, now represented by the mounds of Mugheir, on the western bank of
the Euphrates to the south of Babylon, was the capital of the earliest
Accadian dynasty with which we are acquainted. It was specially devoted
to the worship of the moon-god, the ruins of whose temple have been
discovered there. Ur was the birthplace of Abraham, in whom we must
see one of those Semitic intruders who settled among the Accadians,
and after adopting their culture and civilization finally succeeded
in overcoming and supplanting them. It is probable that it is called
_Ur Casdim_, “Ur of the Casdim,” in Genesis only proleptically, since
Casdim appears to be the representative of an Assyrian word meaning
“conquerors”—a suitable epithet for the Semitic tribes after their
conquest of Babylonia. The Greek names Chaldean and Chaldea are of much
later date, being derived from the Kaldai, a small tribe settled on the
Persian Gulf and first mentioned in the ninth century B.C., who under
Merodach-Baladan (B.C. 721-709) possessed themselves of Babylonia and
became so integral a portion of its inhabitants as to give their name
to the whole of them in classical times.
Some of the Genesis names are found at a comparatively early date, the
first which appears on a contemporary monument being Ishmael. In the
reign of Khammuragas among the witnesses to some documents at Larsa in
Babylonia, appears a man named “Abuha son of Ishmael.”
After the time of Abraham the book of Genesis is concerned with the
affairs of Palestine, and of the countries in its immediate vicinity,
and it has no connection with Babylonian history and traditions;
however, the cuneiform records contain one story which has a striking
likeness to that of Moses in the ark, and which, although not within
the period covered by Genesis, is of great interest in connection with
the early history of the Jews.
Sargina or Sargon I. was a Babylonian monarch who reigned in the city
of Agané about B.C. 1800. The name of Sargon signifies the right, true,
or legitimate king, and may have been assumed on his ascending the
throne. Sargon was probably of obscure origin, and hence the myth that
attached itself to him in later popular belief. This curious story is
found on fragments of tablets from Kouyunjik, and reads as follows:
1. Sargina the powerful king the king of Agané am I.
2. My mother was a princess, my father I did not know, a brother of my
father chose the mountains.
3. In the city of Azupiranu which by the side of the river Euphrates is
situated
4. (my) mother the princess conceived me; in an inaccessible place she
brought me forth.
5. She placed me in a basket of rushes, with bitumen my exit she sealed
up.
6. She launched me on the river which did not drown me.
7. The river carried me, to Akki the irrigator it brought me.
8. Akki the irrigator in tenderness of bowels lifted me up;
9. Akki the irrigator as his child brought me up,
10. Akki the irrigator as his woodman set me,
11. and in my woodmanship Istar loved me.
12. 45? years the kingdom I ruled,
13. the people of the black heads I governed, I ..
14. over rugged countries in many chariots of bronze I rode,
15. I governed the upper countries,
16. I ruled? over the chiefs of the lower countries.
17. To the sea coast three times I advanced, Dilvun (in the Persian
Gulf) submitted,
18. Durankigal bowed, &c. &c.
After this follows an address to any king who should at a later time
notice the inscription.
This myth is but a repetition of the oft-told story, how the hero of
noble birth is born in secret, is exposed to death, but is rescued and
brought up in a humble sphere of life until the time comes when his
true origin and character are revealed, and he becomes a mighty prince
and conqueror. The legend was told of Perseus in Greece, of Romulus in
Italy, of Cyrus in Persia. But just as Cyrus was a real personage upon
whom the legend was fastened, so too Sargon was a real personage, who
founded the great library of Agané, and extended his conquests as far
as the island of Cyprus, which he conquered in the third year of his
reign.
The most hazardous of the theories put forward in the preceding
chapters is the one which identifies Izdubar with Nimrod, and makes him
reign in the legendary period of Babylonian history. This theory is
founded on several plausible, but probably merely superficial grounds;
and if any one accepts Mr. Smith’s view on the point, it will be only
for similar reasons to those which caused him to propose it; namely,
because, failing this, we have no clue whatever to the age and position
of the most famous hero in Oriental tradition.
We must never lose sight of the fact that, apart from the more perfect
and main parts of these texts, both in the decipherment of the broken
fragments and in the various theories projected respecting them, the
Assyrian scholar must change his opinions many times, and no doubt any
accession of new material would change again our views respecting the
parts affected by it. These theories and conclusions, however, although
not always correct, have, on their way, assisted the inquiry, and have
led to the more accurate knowledge of the texts; for certainly in
cuneiform matters we have often had to advance through error to truth.
In adopting Mr. Smith’s theory for the position of Nimrod, one thing
is certainly clear: he is placed as low in the chronology as it is
possible to make him.
The stories and myths given in the foregoing pages have, probably,
very different values; some are genuine traditions—some compiled to
account for natural phenomena, and some pure romances. At the head of
their history and traditions the Babylonians placed an account of the
creation of the world; and, although different forms of this story were
current, in certain features they all agreed. Beside the account of the
present animals, they related the creation of legions of monster forms
which disappeared before the human epoch, and they accounted for the
great problem of humanity—the presence of evil in the world—by making
out that it proceeded from the original chaos, the spirit of confusion
and darkness, which was the origin of all things, and which was even
older than the gods.
The principal story of the Creation, given in Chapter V., substantially
agrees, as far as it is preserved, with the Biblical account. According
to it, there was a chaos of watery matter before the Creation, and from
this all things were generated.
We have then a considerable blank, the contents of which we can only
conjecture, and after this we come to the creation of the heavenly orbs.
The fifth tablet in the series relates how God created the
constellations of the stars, the signs of the zodiac, the planets
and other stars, the moon and the sun. After another blank we have a
fragment which relates to the creation of wild and domestic animals;
it is curious here that the original taming of domestic animals was
even then so far back in the history of the race that all knowledge of
it was lost, and the “animals of the city,” or domestic animals, were
considered different creations from the “animals of the desert,” or
“field,” or wild animals.
We next come to the war between the dragon and powers of evil, or
chaos, on one side and the gods on the other. The gods have weapons
forged for them, and Merodach undertakes to lead the heavenly host
against the dragon. The war, which is described with spirit, ends of
course in the triumph of the principle of good, and the overthrow of
primeval anarchy.
In Chapter V. another account of the Creation is given which differs
materially from the first. The principal feature in the second account
is the description of the eagle-headed men with their family of
leaders—this legend clearly showing the origin of the eagle-headed
figures represented on the Assyrian sculptures.
It is probable that some of these Babylonian legends contained detailed
descriptions of the Garden of Eden, which seems to have been the
district of Eridu in the south of Babylonia, as Sir Henry Rawlinson
believes.
There are coincidences in respect to the geography of the region and
its name which render the identification very probable; of the four
rivers in each case, two, the Euphrates and Tigris, are identical;
then, again, the known fertility of the region, its name sometimes
Gan-duni, so similar to Gan-eden (the Garden of Eden), and other
considerations, all tend towards the view that it is the Paradise of
Genesis.
There are evidences of the belief in the tree of life, which is one
of the most common emblems on the seals and larger sculptures, and is
even used as an ornament on dresses; a sacred tree is also several
times mentioned in the legends and hymns, but at present there is no
direct connection known between the tree and the Fall, although the gem
engravings render it very probable that there was a legend of this kind
like the one in Genesis.
In the history of Berosus mention is made of a composite being, half
man, half fish, named Oannes, who was supposed to have appeared out
of the sea and to have taught the Babylonians all their learning. The
Babylonian and Assyrian sculptures have made us familiar with the
figure of Oannes, and have so far given evidence that Berosus has truly
described this mythological figure; but it is a curious fact that the
legend of Oannes, which must have been one of the Babylonian stories
of the Creation, has not yet been recovered. In fact, as previously
noticed (p. 12), there is only one fragment which can be at all
referred to it, and this has been accidentally preserved among a series
of extracts from various Accadian works in a bilingual reading-book
compiled for the use of Assyrian students of Accadian. The fragment is
as follows:—
[Illustration: OANNES. FROM NIMROUD SCULPTURE.]
1. To the waters their god
2. has returned:
3. to the house of bright things
4. he descended (as) an icicle:
5. on a seat of snow
6. he grew not old in wisdom.
The legend of Oannes, whose name may possibly be the Accadian Hea-khan,
“Hea the fish,” concerned the Babylonians only, and so did not interest
the Assyrians, who did not care to have it in their libraries.
Besides the legend of Oannes, however, there are evidently many stories
of early times still unknown, or only known by mere fragments or
allusions.
The fables given in Chapter IX. form a series quite different in
character from the legends, and the only excuse for inserting them
here is the need of exhibiting as clearly and fully as possible the
literature of the great epoch which produced the Genesis tablets.
Most of the other stories apparently relate to the great period before
the Flood, when celestial visitors came to and from the earth, and the
inhabitants of the world were very distinctly divided into the good and
bad, but the stories are only fables with a moral attached, and have
little connection with Babylonian history.
Two of these stories are very curious, and may hereafter turn out to be
of great importance; one is the story of the sin committed by the god
Zu, and the other the story of Atarpi.
Berosus in his history has given an account of ten Chaldean kings who
reigned before the Flood, and the close of this period is well known
from the descriptions of the Deluge in the Bible, the Deluge tablet,
and the work of the Greek writer. According to Berosus several of the
Babylonian cities were built before the Flood, and various arts were
known, including writing. The enormous reigns given by Berosus to
his ten kings, making a total of 432,000 years, force us to discard
the idea that the details are historical, although there may be some
foundation for his statement of a civilization before the Deluge.
The details given in the inscriptions describing the Flood leave no
doubt that both the Bible and the Babylonian story describe the same
event, and the Flood becomes the starting-point for the modern world
in both histories. According to Berosus 86 kings reigned for 34,080
years after the Flood down to the Median conquest. If these kings are
historical, it is doubtful if they formed a continuous line, and they
could scarcely cover a longer period than 2,000 years. The Median or
Elamite conquest took place about B.C. 2700, and, if we allow the round
number 2,000 years for the previous period, it will make the Flood fall
about B.C. 4700. In a fragmentary inscription with a list of Babylonian
kings, some names are given which appear to belong to the 86 kings
of Berosus, but our information about this period is so scanty that
nothing can be said about this dynasty, and a suggestion as to the
date of the Deluge must be received with more than the usual grain of
salt.
We can see, however, that there was a civilized race in Babylonia
before the Median Conquest, the progress of which must have received
a rude shock when the country was overrun by the uncivilized Eastern
borderers.
Among the fragmentary notices of this semi-mythical period is the
portion of the inscription describing the building of the Tower of
Babel and the dispersion.
It is probable from the fragments of Berosus that the incursions and
dominion of the Median Elamites lasted about two hundred years, during
which the country suffered greatly from them.
The legends of Izdubar or Nimrod commence with a description of the
evils brought upon Babylonia by foreign invasion, the conquest and
sacking of the city of Erech being one of the incidents in the story.
Izdubar, a famous hunter, who claimed descent from a long line of
kings, reaching up to the time of the Flood, now comes forward; he has
a dream, and after much trouble a half-human creature named Hea-bani
is persuaded by Zaidu, the hunter, and two females, to come to Erech
and interpret the dream of Izdubar. Hea-bani, having heard the fame
of Izdubar, brings to Erech a midannu or tiger to test his strength,
and Izdubar slays it. After these things, Izdubar and Hea-bani become
friends, and, having invoked the gods, they start to attack the tyrant
Khumbaba. Khumbaba dwelt in a thick forest, surrounded by a wall, and
here he was visited by the two friends, who slew him and carried off
his spoils.
Izdubar was now proclaimed king, and extended his authority over the
Babylonian world, his court and palace being at Erech. The goddess
Istar, daughter of Anu according to one myth, of Bel according to
another, of Sin, the moon god, according to a third, who had loved the
shepherd Tammuz, the Sun-god, fell in love with Izdubar. He refused her
offers, and the goddess, angry at his answer, ascended to heaven and
petitioned her father Anu to create a bull for her, to be an instrument
of her vengeance. Anu complied, and created the bull, on which Izdubar
and Hea-bani collected a band of warriors and went against it. Hea-bani
took hold of the animal by its head and tail, while Izdubar slew it.
Istar on this cursed Izdubar, and descended to Hades to attempt once
more to summon unearthly powers against the hero. She descends to the
infernal regions, which are vividly described, and, passing through
their seven gates, is ushered into the presence of the queen of the
dead. The world of love goes wrong in the absence of Istar, and on the
petition of the gods she is once more brought to the earth, ultimately
Anatu, her mother, satisfying her vengeance by striking Izdubar with a
loathsome disease.
Hea-bani, the friend of Izdubar, is now killed, and Izdubar, mourning
his double affliction, abandons his kingdom and wanders into the desert
to seek the advice of Xisuthrus his ancestor, who had been translated
for his piety and now dwelt with the gods.
Izdubar now had a dream, and after this wandered to the region where
gigantic composite monsters held and controlled the rising and setting
sun: from these he learned the road to the region of the blessed,
and, passing across a great waste of sand, arrived at a region where
splendid trees were laden with jewels instead of fruit.
Izdubar then met two females, named Siduri and Sabitu, after an
adventure with whom he found a boatman named Nes-Hea, who undertook to
navigate him to the region where Xisuthrus dwelt.
Coming near the dwelling of the blessed, he found it surrounded by the
waters of death, which he had to cross in order to reach the land of
which he was in search.
On arriving at the other side, Izdubar was met by Mu-seri-ina-namari,
“the waters of dawn at daybreak,” who engaged him in conversation about
Hea-bani, and then Xisuthrus, taking up the conversation, described
to him the Deluge. Izdubar was afterwards cured of his illness and
returned with Nes-Hea to Erech, where he mourned anew for his friend
Hea-bani, and on intercession with the gods the ghost of Hea-bani arose
from the ground where the body had lain.
The details of this story, and especially the accounts of the regions
inhabited by the dead, are very striking, and illustrate, in a
wonderful manner, the religious views of the people.
It is worth while here to pause, and consider the evidence of the
existence of the legends recounted in the preceding pages from the
close of the mythical period down to the seventh century B.C.
We have first the seals: of these there are some hundreds in European
museums, and among the earliest are many specimens carved with scenes
from the Genesis legends; some of these are a good deal older than B.C.
2000, others may be ranged at various dates down to B.C. 1500.
With three exceptions, which are of Assyrian origin, all the seals
engraved in the present volume are Babylonian. One very fine and early
example is photographed as the frontispiece of the book. The character
and style of the cuneiform legend which accompanies this shows it to
be one of the most ancient specimens; it is engraved on a hard jasper
cylinder in bold style, and is a remarkable example of early Babylonian
art. Many other similar cylinders of the same period are known; the
relief on them is bolder than on the later seals, on which from about
B.C. 1600 or 1700, a change in the inscriptions becomes general.
The numerous illustrations to the present work, which have been
collected from these early Babylonian seals, will serve to show that
the legends were well known, and formed part of the literature of the
country before the second millennium B.C.
After B.C. 1500, the literature of Babylonia is unknown, and we lose
sight of all evidence of its legends for some centuries. In the
meantime Egypt supplies a few notices bearing on the subject, which
serve to show that knowledge of them was still kept up. Nearly thirteen
hundred years before the Christian era one of the Egyptian poems likens
a hero to the Assyrian chief, Kazartu, a great hunter. Kazartu probably
means a “strong” or “powerful” one, and it has already been suggested
that the reference is to the hero Nimrod. A little later, in the period
extending from B.C. 1000 to 800, we have in Egypt several persons named
Namurot, which seems to be an echo of the name of the mighty hunter.
On the revival of the Assyrian empire, about B.C. 990, we come again to
numerous references to the Genesis legends, and these continue through
almost every reign down to the close of the empire. The Assyrians
carved the sacred tree and cherubim on their walls, they depicted
in the temples the struggle between Merodach and the dragon, they
decorated their portals with the figure of Izdubar strangling a lion,
and carved the struggles of Izdubar and Hea-bani with the lion and the
bull even on their stone vases.
Just as the sculptures of the Greek temples, the paintings on the vases
and the carving on their gems were taken from their myths and legends,
so the series of myths and legends belonging to the valley of the
Euphrates furnished materials for the sculptor, the engraver, and the
painter, among the ancient Babylonians and Assyrians.
In this way we have continued evidence of the existence of these
legends down to the time of Assur-bani-pal, B.C. 673 to 626, who caused
the present known copies to be made for his library at Nineveh.
Search in Babylonia would, no doubt, yield much earlier copies of
all these works, but that search has not yet been instituted, and
for the present we have to be contented with our Assyrian copies.
Looking, however, at the world-wide interest of the subjects, and
at the important evidence which perfect copies of these works would
undoubtedly give, there can be no doubt that further progress will be
made in research and discovery, and that all that is here written will
one day be superseded by newer texts and fuller and more perfect light.
INDEX.
Abel, 316.
Abram, 317.
Abydenus, 40.
Accad or Akkad, 20.
Adam, 83, 315.
Adrakhasis, 288.
Agané, 313.
Age of documents, 21.
Alaparus, 39.
Alexander Polyhistor, 32, 43.
Alexander the Great, 1.
Alorus, 39, 40, 187.
Amarda, 313.
Amempsin, 40.
Amillarus, 40.
Ammenon, 41.
Anatu, 49.
Anementus, 41.
Animals, creation of, 71.
Antiquity of legends, 22.
Anu, 48, 49, 108, 120.
Anus, 44.
Apason, 43.
Apollodorus, 39.
Ararat, 307.
Ardates, 36, 311.
Arioch, 172.
Ark, 42, 280, 281, 309, 319.
Armenia, 42.
Arnold, Mr. E., 6.
Arrangement of tablets, 14, 15.
Asherim, 244.
Assorus, 44.
Assur, 26, 313.
Assur-bani-pal, 6, 27.
Assur-nazir-pal, 36.
Assyrian excavations, 6.
Atarpi, story of, 155, 156.
Aus, 44.
Babel, 161, 163, 168.
Babil mound, 171.
Babylon, 39, 42, 313.
Babylonia, 38.
Babylonian cities, 293.
legends, 3.
seals, 178, 330.
sources of literature, 16.
Bel, 47, 53, 113.
Belat, 53.
Belus, 36, 44.
Berosus, 1, 32.
Birs Nimrud, 167.
Borsippa, 313.
Bull, destruction of, 231.
Cainan, 316.
Calah, 313.
Calneh, 75, 313.
Cara-indas, 18.
Casdim, 318.
Cedars, 216.
Chaldean account of deluge, 6.
astrology, 20.
dynasties, 195.
Change in Assyrian language, 17.
Chaos, 60.
Chedor-laomer, 172.
Chronology, 18, 198, 199.
Clay records, 16.
Coming of deluge, 279.
Comparison of accounts of creation, 66-69.
of deluge, 284-289.
Composite creatures, 34, 35, 93, 97.
Conclusion, 295.
Conquest of Babylon, 19, 195.
of Erech, 198.
of Khumbaba, 224.
Constellations, creation of, 64.
Contents of library, 28-30.
Copies of texts, 305.
Cory, translations of, 31-43.
Creation, 1, 7, 11, 56, 92, 323.
Creation of animals, 71.
of man, 36, 72, 81, 93.
Creation of moon, 65.
of stars, 64.
of sun, 70.
Cure of Izdubar, 291.
Cush, 185.
Cutha, 23, 92, 299, 313.
Dache, 44, 60.
Dachus, 44, 60.
Dæsius, month, 41.
“Daily Telegraph,” 6.
Damascius, 43.
Dannat, 207.
Daonus, 39.
Daos, 41.
Date of Nimrod, 302.
Davce, 44.
Davkina, 52.
Death of Hea-bani, 276.
Delitzsch, Dr., 316.
Deluge, 1, 4, 5, 37, 41, 177, 301.
tablet, 9.
predicted, 279.
commencement of, 283.
destruction wrought by, 284.
end of, 285.
variant accounts of, 301.
comparison with Genesis, 302, &c.
length of, 306.
Descent to Hades, 239.
Description of Hades, 239.
of Izdubar legends, 180-183.
Dibbara, 11.
exploits of, 125.
Domestic animals, 323.
Dragon, 112, 113.
Dreams of Izdubar, 204, 258.
Eagle, 11.
Eagle-headed men, 97.
Eagle, fable of, 141.
Eden, 3, 72, 84, 311.
Elamites, 18, 138, 196.
Eneuboulus, 41.
Eneugamus, 41.
Enoch, 309.
Enos, 310.
Erech, 130, 192, 313.
Eridu, 46, 72, 80, 85, 105, 313.
Esarhaddon, 27.
Etana, 11, 141, 146.
Euedocus, 41.
Euedorachus, 39.
Euedoreschus, 41.
Evil spirits, legend of, 99, 104.
Expedition to Assyria, 7.
Exploits of Dibbara, 125.
Fables, 140.
Fall, 8, 72, 75.
Filling the ark, 282.
First tablet of the creation, 57.
Flaming sword, 86.
Folk-lore, Babylonian, 160.
Forest of Khumbaba, 222, 272.
Fox, fable of, 147.
Fox Talbot, Mr., 249.
Ganganna, 193, 313.
Generation of the gods, 61.
Genesis, 1, 3, 304.
stories, 155.
Hea, 51, 106, 177.
Hea-bani, 6, 204, 205.
Hea-bani comes to Erech, 206.
Herakles, 177.
Hesperides, 177.
Hittites, 311.
Horse and ox, fable of, 150.
Illinus, 44.
Ishmael, 318.
Istar, 11, 49, 51, 137, 226.
loves Izdubar, 227.
amours of, 229.
anger of, 230.
descent to Hades, 239.
in Hades, 243.
return of, 245.
Itak, 125, 138.
Izdubar, 5, 175, &c.
legends, 6, 11, 21, 175, &c.
same as Nimrod, 176.
parentage, 183.
exploits of, 184, &c.
conquers Khumbaba, 217.
loved by Istar, 227.
struck with disease, 253.
meets scorpion men, 259.
meets Sabitu and Siduri, 265.
meets Nis-Hea, 265.
sees Xisuthrus, 269.
hears the story of the flood, 279.
cured of his illness, 290.
returns to Erech, 294.
mourns for Hea-bani, 295.
author of Epic, 12.
Jared, 311.
Jewish traditions, 303.
Karrak, 25, 128, 313.
Kazartu, 331.
Khammuragas, 19, 190, 198.
Kharsak-kalama, 299.
Khumbaba, 216, &c.
Kissare, 44.
Kisu, 299, 313.
Kouyunjik, 2, 13.
Kudur-mabuk, 25.
Laban, 316.
Lamech, 310, 316.
Lament of Izdubar, 295.
Language of inscriptions, 17, 21.
Larancha, 40, 313.
Larsa, 25, 313.
Layard, Sir A. H., 2.
Lecture on the deluge, 5.
Lenormant, M. F., 59, 249, 307.
Libraries, 15.
Library of Assur-bani-pal, 27.
Lig-Bagas, 24, 195.
Literature, Babylonian and Assyrian, 13.
Local mythology, 46.
Lot, 174.
Lugal-turda, 121, 124, 202, 234.
Mammetu, 276.
Man, creation of, 72.
Mas, mountain of, 259, 261, 276.
Media, 196.
Megalarus, 39.
Merodach, 52, 86, 103, 190.
Methuselah, 310, 315.
Moon, creation of, 65.
Moymis, 43.
Mummu-tiamatu, 59.
Müller, Prof. Max, 250.
Mu-seri-ina-namari or Mua, 270, &c., 283.
Mythology, 45.
Nabu-bal-idina, 26.
Names in Genesis, 295.
Naram-Sin, 19.
Natural history, 29.
Nebo, 52, 120.
Nebuchadnezzar, 30, 171.
Ner, 141.
Nergal, 47, 54.
Nes-Hea or Ur-Hea, 265, 267, 268, 291, &c.
Nimrod, 176, 184-186, 321.
Nineveh, 313.
Ninip, 47, 54.
Ninsun, 297.
Nipur, 313.
Nis-Sin, 141.
Nizir, 4, 137, 285, 307.
Noah, 316.
Nusku, 48.
Oannes, 12, 33, 39, 40, 106, 324.
Odacon, 40.
Omoroca, 35.
Oppert, Prof., 65, 76, 249, 316.
Orion, 64.
Otiartes, 40.
Pantibiblon, 39.
Paradise, 72, 84.
Patriarchs, 290.
Pinches, Mr., 273.
Pine trees, 216.
Prometheus, 43, 123.
Rassam, Mr. Hormuzd, 7, 278.
Rawlinson, Sir H. C., 2, 3, 84, 85, 137, 169, 171, 176, 188, 246, 323.
Resen, 185, 313.
Resurrection of Hea-bani, 298.
Riddle of the wise man, 159.
Rim-Agu, 17.
Sabbath, 89, 308.
Sabitu, 264.
Sacrifice, 286.
Samas, 47, 54, 100, 205, 301.
Sargon, 19, 27, 82, 319.
saved in ark, 319.
Sar-tuli-elli, 74, 75, 164, 166.
Satyrs, 204.
Scorpion men, 259.
Semitic race, 19, 83.
Senaar, 42.
Sending out birds, 286.
Sennacherib, 27.
Serpent, 88, 141, 142.
Seven evil spirits, 99, 104.
Shalmaneser II., 26.
Sibyl, 43.
Siduri, 264.
Sin, 47, 53.
Sin of Zu, 123.
Sin-lici-unnini, 12.
Sinuri, 160.
Sippara, 37, 39, 313.
Sisithrus, 41.
Sisythes, 311.
Society of Biblical Archæology, 5.
Sodom and Gomorrah, destruction of, 172, 173.
Sons of God, 83.
Speaking trees, 257.
Stars, creation of, 64.
Sumir, 20.
Sun, creation of, 70.
Surippak, 313.
Table of gods, 55.
Tablets, mutilation of, 9.
Tammuz, 64, 85, 192, 229, 238, 245, 246, 247.
Tauthe, 43.
Thalassa, 35.
Thalatth, 35.
Tiamat, 11, 43, 59, 60, 109, 113.
Tiglath Pileser, 26.
Titan, 43, 146.
Tower in stages, 169, 170.
Tower of Babel, 7, 42, 161-172.
Ur, 20, 24, 313, 318.
War in heaven, 113.
Xisuthrus, 36, 37, 40, 279, &c.
Zaidu, 208, 209.
Zibanit, 156.
Zillah, 316.
Zirat-banit, 52.
Zirghul, 313.
Zodiac, 68, 176, 301.
Zu, 115, 123.
* * * * *
A NEW EDITION NOW READY OF
Assyrian Discoveries.
An Account of Explorations and Discoveries on the Site of Nineveh
during 1873 and 1874.
By GEORGE SMITH,
_Late of the Department of Oriental Antiquities, British Museum_.
With Maps, Wood-Cuts, and Photographs. One Vol. 8vo.
Cloth, $4.00.
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⁂ _For sale by all booksellers, or sent, post-paid, upon receipt of
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743 AND 745 BROADWAY, NEW YORK.
The Origin and Growth of Religion, as Illustrated by
_THE RELIGION OF
ANCIENT EGYPT_.
By P. LE PAGE RENOUF.
(_The Hibbert Lectures for 1879._)
One volume, 12mo, $1.50
M. Le Page Renouf’s great reputation as an Egyptologist led to his
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NEW, REVISED, AND ENLARGED EDITION OF DR. SCHLIEMANN’S GREAT WORK.
_DISCOVERIES AND RESEARCHES
on the sites of
ANCIENT MYCENÆ AND TIRYNS._
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_The
Conflict of Christianity_
WITH HEATHENISM.
By DR. GERHARD UHLHORN.
_TRANSLATED BY_
PROF. EGBERT C. SMYTH and REV. C. J. H. ROPES.
One Volume, Crown 8vo, $2.50.
This volume describes with extraordinary vividness and spirit the
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