and the Lord thy God brought thee out thence by a mighty hand and by a stretched out arm: therefore the Lord thy God commanded thee to keep the sabbath day, In reality the Babylonian prohibitions apply to certain classes of people only, and not to the whole population. A study of the contract literature shows that there was no cessation of business upon these days of the month, so that resemblance to the Hebrew sabbath is really quite slight. 2. A Day Called Shabatum. These days were not, so far as we know, called shabatum, but another tablet1 tells us that the fifteenth day of each month was so called. Shabatum is etymologically the same as the Hebrew sabbath. As the Babylonian months were lunar, the fifteenth was the time of the full moon, so that in Babylonian the day denoted the completion of the moon's growth. In the Old Testament "sabbath" is sometimes coupled with "new moon," as though it may also have designated a similar day. (See 2 Kings 4:23; Amos 8:5; Hosea 2:11; Isa. 1: 13; 66: 23, and Ezek. 46: 3.) This Babylonian shabatum can, in any event, have no direct relationship to the Hebrew sabbath as a day of rest once a week. 3. A Day in Some Tablets at Yale. A series of tablets in the Yale Babylonian Collection, a portion of which has been published by Prof. Clay,"shows that special sacrifices were offered on the seventh, fourteenth, twenty-first, and twenty-eighth of each month. These sacrifices show that these days were thought to have some peculiar significance, but, whatever that significance may have been, the evidence cited shows that it was not the same as that of the Hebrew sabbath. 1 See Proceedings of the Society of Biblical Archæology, Vol. XXVI, pp. 51-56. • Miscellaneous Inscriptions in the Yale Babylonian Collection, New Haven, 1916, Nos. 46-51. CHAPTER IV THE LEGEND OF ADAPA AND THE FALL OF MAN COMPARISON WITH GENESIS 3. THE ADAPA MYTH. FOUR fragments of the Adapa myth have been found. They really present but three parts of the story, as two of them cover the same ground. These three parts of the story are translated in this chapter. It will be noted that the fragments do not present the entire story. Between fragments I and II, as well as between fragments II and III, some lines have fallen out, and the last fragment is broken away before the end of the account is reached. Nevertheless, from the parts which we have it is clear that the Babylonians shared with the Hebrews some of the traditions recorded in the third chapter of Genesis. 1. Comparison with Genesis 3. In the first place, Adapa, like Adam, had gained knowledge. This knowledge carried with it a power hitherto regarded as an attribute of divinity. It enabled Adapa to break the wing of the south wind; it tempted Adam and Eve "to become like God, knowing good and evil" (Gen. 3:5). As in Genesis, knowledge did not carry with it immortality. Ea, the god who had permitted Adapa to become wise, feared that he might gain immortality, as Jehovah thought that Adam might "put forth his hand and take of the tree of life and eat and live forever" (Gen. 3:22). (For Babylonian and Assyrian conceptions of the tree of life, see Figs. 291, 293.) Ea accordingly told Adapa a falsehood when he was about to go into the presence of the supreme god, Anu, in order to prevent him from eating the food that would make him immortal; Jehovah drove man from the garden where the tree of life grew. The two accounts agree in the thought that immortality could be obtained by eating a certain kind of food. The lines at the end of the Adapa story are much broken, but they make it clear that as a punishment for what he had done, Adapa was subjected to sickness, disease, and restlessThis corresponds to the toil inflicted upon man (Gen. 3: 1719), and the pangs of childbirth imposed upon woman (Gen. 3 : 16). It appears also that as Adam and Eve were clothed with skins in consequence of their deed (Gen. 3:21), so Adapa was clothed by Anu in a special clothing. ness. These similarities indicate that the Babylonians possessed the same general ideas of the connection of increasing knowledge, with the attributes of divinity on the one hand, and with suffering and clothing on the other, which are presented in Genesis. An increasing number of modern scholars regard the Babylonian story as an earlier form of a narrative which the Hebrew writer took and purified. Others hold that it is a somewhat degenerate form of the Biblical narrative. In any event, the Babylonian story proves the Biblical conceptions to be very ancient, and, by its contrasts to that of Genesis, it exhibits the dignity and religious value of the Biblical narrative. In the Babylonian myth, the gods, Ea and Anu, are divided and work at cross purposes; Ea tells a falsehood to accomplish his end. Genesis, while it represents Jehovah as feeling and acting in a much more human way than some parts of the Bible do, still portrays him as a consistently righteous, omnipotent God, who demands obedience, and whose punishments are the reasonable recompense for transgressions. The superiority of the Old Testament stands out in striking contrast. 2. His command like the command of Anu.... 3. Wide intelligence he (Ea) made perfect for him, the destiny of the country to reveal. 4. Un to him wisdom he gave; eternal life he did not grant him. 5. In those days, in those years the wise man of Eridu, 6. Ea as a chief (?) among men had created him, 7. A wise man whose command no one could restrain, 8. The prudent, the most wise among the Anunnaki was he, 9. Blameless, clean of hands, anointed, the observer of divine commands, 10. With the bakers he made bread, 11. With the bakers of Eridu he made bread, 12. The food and water of Eridu he prepared daily, 13. With his clean hands he prepared the table, 14. And without him the table was not cleared. 15. The ship he steered; fishing and hunting for Eridu he did. 16. Then Adapa of Eridu, 17. While Ea lay upon a bed in a chamber (?), 18. Daily the closing of Eridu he made right. 19. At the pure quay, the quay of the new-moon, he embarked upon the ship, 20. The wind blew, his ship sailed, 21. With the rudder he steered the ship 22. Upon the broad sea. 'Translated from Recueil de Traveaux. XX, 127, ff.; Winckler and Abel's Thontafelnfund von El-Amarna, No. 240, Keilinschriftliche Bibliothek, VI, p. xvii, f., and Proceedings of the Society of Biblical Archeology, XVI, 294, f. 1. II 2. The south wind [blew and capsized him], 3. To the house [of the fishes] it made him sink, 4. "O south wind [increase] thy rage as much as [thou art able], 5. Thy wing I will break." As he spoke with his mouth, 6. The wing of the south wind was broken, seven days 7. The south wind blew not on the land. 8. To his messenger, Ilabrat, said: Anu 9. "Why has the south wind not blown upon the land for seven days?" 10. His messenger Ilabrat answered him, "My lord 11. Adapa, the son of Ea, the wing of the south wind 12. Has broken." Anu, when he heard this, 13. Cried "Help!" He ascended his throne: "Let some one bring him to me. 14. Likewise Ea, who knows the heavens, summon him, 14e. He is of great understanding, he knows the hearts of the great gods, 14f. ..of the heavens, he establishes it. 15. [A soiled garment he made] him wear; with a mourning garment clad him, 16. He clothed him and gave him counsel, 17. Saying: "Adapa, into the presence of Anu, the king, thou art going, 18. Fail not the order, my word keep, 19. When thou goest up to heaven and approachest the gate of Anu, 20. At the gate of Anu, Tammuz and Gishzida 21. Stand, they will see thee, they will ask: 'Lord, 22. For whose sake art thou thus, Adapa? For whom 23. Art thou clad in a mourning garment?' 'In our country two gods have vanished, therefore 24. Am I thus.' 'Who are the two gods who in the land 25. Have vanished?' 'Tammuz and Gishzida.' They will look at one another and 26. Be astonished. Favorable words 27. To Anu they will speak. A joyful countenance of Anu 28. They will reveal to thee. When thou standest in the presence of Anu, 29. Food of death they will offer thee to eat; 30. Thou shalt not eat. Water of death they will offer thee to drink; 31. Thou shalt not drink. A garment will they show thee; 32. Put it on. Oil they will set before thee; anoint thyself. 33. The command which I give thee, forget not. The word 34. Which I have spoken hold fast." The messenger 35. Of Anu came: "Adapa of the south wind 36. The wing has broken. Into my presence bring him.” 37. The road to heaven he made him take and to heaven he ascended. 38. When to heaven he ascended, when he approached the gate of Anu, 39. At the gate of Anu, Tammuz and Gishzida were standing. 40. When they saw him they cried: "Adapa, help! 41. Lord, for whose sake art thou thus? 42. For whom art thou clad in a mourning garment? 43. In the country two gods have vanished; therefore in a mourning garment 44. Am I clad. Who are the two gods who from the land have vanished?" 1 The lines 14a, etc., are supplied from a parallel tablet. 45. "Tammuz and Gishzida." They looked at one another and 48. "Come, Adapa, why of the south wind the wing 49. Hast thou broken?" Adapa answered: "Anu, my lord, 50. For the house of my lord in the midst of the sea 51. I was catching fish. As I was midway of the voyage 52. The south wind blew and capsized me; 53. To the house of the fishes it made me sink. In the anger of my heart 54. [The south wind] I cursed. At my side answered Tammuz 55. And Gishzida: "The heart should be toward Anu.' 56. They spoke, he was appeased, his heart was won (?). 57. "Why has Ea, to impure man, of the heavens 58. And the earth revealed the heart? 59. Strong (?) has he made him (Adapa); a name he has given him. 60. We-what can we do to him? 61. Bring him, that he may eat." Food of life Food of life 62. They brought him; he ate it not. Water of life 63. They brought him; he drank it not. A garment 64. They brought him; he clothed himself. Oil 65. They brought him; he anointed himself. 66. Anu looked at him; he wondered (?) at him. 67. "Come, Adapa, why dost thou not eat nor drink? 68. Now thou shalt not live; men are mortal (?)." "Ea my lord 69. Said: Thou shalt not eat, thou shalt not drink." 70. Take him and bring him back to earth. 2. He commanded him and he... 3. The garment, he commanded him and he clothed himself. 4. .Anu wondered greatly at the deed of Ea. 5. The gods of heaven and earth, as many as there are: "Who is thus mighty (?)? 6. His command is the command of Anu. Who can surpass [him]?" 7. As now Adapa from the horizon to the zenith of the heavens 8. .looked, he saw his terror......(i. e., the terror he inspired) 9. [Which] Anu concerning Adapa upon him......had placed. 10. [The service (?)] of Ea he made his satisfaction. 11. Anu fixed as his lot his lordship in brilliance to the distant future. 13. [Who] victoriously broke the wing of the south wind, 14. And to heaven he ascended. "Thus let it be!" 15. 16. 17. ....that which he in evil ways imposed on the people, 18. Sickness [shall co]me, his disease be violent, 19. ...destruction shall fall upon him, 20. [In] good sleep he shall not rest, 21. ....shall overturn (?) the joy of people's hearts. (The remainder is broken away.) |