The Historians' History of the World 01

The second story of a visit to heaven is found in the legend of Adapa. This legend was on one of the tablets found at Tel Amarna. Adapa is a son of the god Ea, and is represented as serving in his temple. One day as he is fishing in the sea the south wind overturns his boat. Adapa then fights with the south wind and succeeds in breaking its wings so that it does not blow for seven days. At the end of this time Anu, in heaven, becomes aware that the south wind has not been blowing and inquires the reason. When told, he becomes very angry that anyone should have had the audacity to interfere with any of his creatures. He accordingly sends for Adapa to appear before him. Ea gives his son advice as to his conduct, telling him how to secure the good favour of the two porters at the gate, one of whom is Tammuz. He tells him further: “When thou comest before Anu, they will offer thee food of death—do not eat. Water of death they will offer thee—do not drink. They will offer thee a garment—put it on. They will offer thee oil—anoint thyself.” Adapa then reaches heaven, and everything happens as Ea has told him. Only the food and water which are offered him are of life not of death, and thus Adapa loses his chances of eternal life. Anu looks at him in amazement and exclaims: “O Adapa, why didst thou not eat and drink? Now thou canst not live.” Here, as in the case of Adam in the biblical story, whose name by the way may possibly be identical with Adapa, we see that a deceit was practised on man. In each case he is told that the food and water of life will bring him death, although the Babylonian story differs from the biblical in that the former freely and gladly accords man knowledge, as represented by the clothing and oil for anointment, which may be regarded as symbols of civilisation.

In the Euphrates valley religion was very closely associated with the actual life of the nation. The temples were storehouses and banking establishments; the priests were lawyers and scribes. Every historical inscription contains a reference to the gods. Victory was due to their intervention. Nothing was conceived without them. Their festivals were the great events of the year. The German excavating society has recently brought to light the old procession street between Babylon and Borsippa over which the image of the god Nabu used to be carried on his annual visit to Marduk at Babylon. This street was decorated with glazed, coloured tiles, representing a stately procession of lions and other beasts, which show a high grade of artistic talent.

The Babylonian religion shows its development plainly. In its earliest phase we have the belief in a great many spirits and demons, who could be controlled by magic. Then comes the period of local cults followed by the organised pantheon, in which we see faint signs of a conception of one god manifested in many forms.a

To sum up in the words of Tiele: From all that has been said it will be seen that the religion of the Babylonians had at an early date attained a comparatively high stage of development. It had not yet crossed the boundary of monotheism but remained a theocratic, monarchical polytheism; nevertheless it came very near that boundary. The gods of mythology were already treated with great freedom, and the disgust which some of their deeds called forth was not disguised. A comparatively pure and lofty conception of the highest divinity had already been developed, even if it was called upon by different names. However much superficiality and formality, however many superstitions and magical customs may have been connected with the divine worship, it was yet not lacking in deep religious feeling and moral earnestness, which is shown particularly in the penitential psalms.o

Bas-relief of Workmen and Cart

(After Layard)

CHAPTER IX. BABYLONIAN AND ASSYRIAN CULTURE