THE BABYLONIAN STORY OF THE CREATION
This is the final development of the Babylonian creed.It has already been pointed out that the religion of the Babylonians in all probability had two stages before arriving at that in which the god Merodach occupied the position of chief of the pantheon， the two preceding heads having been， seemingly， Anu， the god of the heavens， and êa or Aa， also called Enki， the god of the abyss and of deep wisdom.In order to show this， and at the same time to give an idea of their theory of the beginning of things， a short paraphrase of the contents of the seven tablets will be found in the following pages.
An Embodiment of doctrine.
As far as our knowledge goes， the doctrines incorporated in this legend would seem to show the final official development of the beliefs held by the Babylonians， due， in all probability， to the priests of Babylon after that city became the capital of the federated states.Modifications of their creed probably took place， but nothing seriously affecting it， until after the abandonment of Babylon in the time of Seleucus Nicator， 300 B.C.or thereabouts， when the deity at the head of the pantheon seems not to have been Merodach， but Anu-Bêl.
This legend is therefore the most important document bearing upon the beliefs of the Babylonians from the end of the third millennium B.C.
until that time， and the philosophical ideas which it contains seem to have been held， in a more or less modified form， among the remnants who still retained the old Babylonian faith， until the sixth century of the present era， as the record by Damascius implies.Properly speaking， it is not a record of the creation， but the story of the fight between Bel and the Dragon， to which the account of the creation is prefixed by way of introduction.
Water the first creator.
The legend begins by stating that， when the heavens were unnamed and the earth bore no name， the prim？val ocean was the producer of all things， and Mummu Tiawath (the sea) she who brought forth everything existing.Their waters (that is， of the prim？val ocean and of the sea)were all united in one， and neither plains nor marshes were to be seen； the gods likewise did not exist， even in name， and the fates were undetermined--nothing had been decided as to the future of things.Then arose the great gods.Lahmu and Lahame came first， followed， after a long period， by An？ar and Ki？ar， generally identified with the "host of heaven" and the "host of earth，" these being the meanings of the component parts of their names.After a further long period of days， there came forth their son Anu， the god of the heavens.
The gods.
Here the narrative is defective， and is continued by Damascius in his /Doubts and Solutions of the First Principles/， in which he states that， after Anos (Anu)， come Illinos (Ellila or Bel， "the lord" /par excellence/) and Aos (Aa， Ae， or êa)， the god of Eridu.Of Aos and Dauké (the Babylonian Aa and Damkina) is born， he says， a son called Belos (Bel-Merodach)， who， they (apparently the Babylonians) say， is the fabricator of the world--the creator.
The designs against them.
At this point Damascius ends his extract， and the Babylonian tablet also becomes extremely defective.The next deity to come into existence， however， would seem to have been Nudimmud， who was apparently the deity Aa or êa (the god of the sea and of rivers) as the god of creation.Among the children of Tauthé (Tiawath) enumerated by Damascius is one named Moumis， who was evidently referred to in the document at that philosopher's disposal.If this be correct， his name， under the form of Mummu， probably existed in one of the defective lines of the first portion of this legend--in any case， his name occurs later on， with those of Tiawath and Apsu (the Deep)， his parents， and the three seem to be compared， to their disadvantage， with the progeny of Lahmu and Lahame， the gods on high.As the ways of these last were not those of Tiawath's brood， and Apsu complained that he had no peace by day nor rest by night on account of their proceedings， the three representatives of the chaotic deep， Tiawath， Apsu， and Mummu， discussed how they might get rid the beings who wished to rise to higher things.Mummu was apparently the prime mover in the plot， and the face of Apsu grew bright at the thought of the evil plan which they had devised against "the gods their sons." The inscription being very mutilated here， its full drift cannot be gathered， but from the complete portions which come later it would seem that Mummu's plan was not a remarkably cunning one， being simply to make war upon and destroy the gods of heaven.
Tiawath's preparations.
The preparations made for this were elaborate.Restlessly， day and night， the powers of evil raged and toiled， and assembled for the fight.'Mother Hubur，" as Tiawath is named in this passage， called her creative powers into action， and gave her followers irresistible weapons.She brought into being also various monsters--giant serpents， sharp of tooth， bearing stings， and with poison filling their bodies like blood； terrible dragons endowed with brilliance， and of enormous stature， reared on high， raging dogs， scorpion-men， fish-men， and many other terrible beings， were created and equipped， the whole being placed under the command of a deity named Kingu， whom she calls her "only husband，" and to whom she delivers the tablets of fate， which conferred upon him the godhead of Anu (the heavens)， and enabled their possessor to determine the gates among the gods her sons.
Kingu replaces Absu.
The change in the narrative which comes in here suggests that this is the point at which two legends current in Babylonia were united.
