APPENDIX

(Appearing first in Second Edition.)

I

Addition to Part I, Chapter III, §2, (3), p. 70.

The discoveries at Carchemish included Hittite inscriptions, one of which is said to be longer than any Hittite writing yet discovered. A number of stone deities were also found, one of which is a bearded god of the eighth century B. C. seated on a heavy base supported by two lions. Three large gateways were found. On the inside of the court of one of these were dadoes from five to six feet high, "with sculptured slabs of alternating black diorite and white limestone adorned with carved figures of bulls, horses, and chariots." The acropolis was surmounted by the ruins of a palace of King Sargon of Assyria, who conquered Carchemish, and by the ruins of a Roman palace. An avenue of broad steps, more than a hundred feet long, led up to these.

II

Addition to Part I, Chapter III, §3, to be read after (7) on p. 74. (8) Hrozny, a Hungarian scholar, published in the Mitteilungen der deutschen Orient-Gesellschaft zu Berlin, No. 56 (December, 1915), a résumé of a new study of Hittite decipherment. This was followed in 1917 by the publication of a book on the Language of the Hittites, and in 1919 by a book on Hittite Cuneiform Texts from Boghazkoi. These studies are based on copies of cuneiform tablets at Constantinople made by Professor Hrozny and Dr. Figulla before the war. As the publication of the cuneiform texts has not yet reached this country, one cannot yet fully estimate the value of the views set forth. Hrozny concludes that Hittite is not only an Indo-European language, but that it also belongs to the western half of the Indo-European family. In other words, he finds it more closely related to Greek, Latin, Keltic, and the Teutonic tongues than to the Slavonic, Lithuanian, Armenian, 1 Die Sprache der Hethiter, Leipsig, and Hetkitische Keilschriftlexte aus Boghaskoi, Leipsig.

and Persian languages, or to Sanscrit and its daughters. According to Hrozny, then, the Hittites came from western Europe, or the center from which the western European peoples radiated. He thinks they crossed into Asia by way of the Bosphorus. He supports his contention by some most interesting philological analogies. The Mitanni, on the other hand, belonged, he thinks, to the eastern half of the Indo-European family. They were closely related to the Slavs, Lithuanians, Armenians, Persians, etc. The indications seem to be that they entered Asia by way of the Caucasus. We await further evidence with great interest.

III

Addition to Part I, Chapter IV, §9, p. 102.

Professor George L. Robinson, who was in Jerusalem in the spring of 1914 as Director of the American School, has published in the American Journal of Archæology, Vol. XXI, p. 84 (JanuaryMarch, 1917), a brief statement of the discoveries on Ophel and at Balata. He mentions the finding on Ophel of a tower with rock-cut foundations, certain cave-tombs with oval roofs, a cistern with Roman baths, an inn, a Greek inscription (which tells of a synagogue), and an underground, rock-cut aqueduct, running parallel to and probably older than that of Hezekiah, which conducts the water of Gihon to the Pool of Siloam.

At Balata the foundations of old Hebrew houses were discovered, together with a portion of the Amorite city-wall, which was thick and oblique. The ruins of a palace were also found and a great triple gateway, the longest yet excavated in Palestine. This gate was on the west of the city. Near the tell an Egyptian sarcophagus was found, which some have thought might be the coffin of Joseph.

IV

A NEW BABYLONIAN ACCOUNT OF THE CREATION OF MAN

To supplement Part II, Chapter II, p. 257.

Since the first edition of this book went to press, the writer has had the good fortune to discover among the tablets from Nippur in the University Museum in Philadelphia a new Babylonian account of the creation of man. The text is written in the Sumer

ian language, and the script is of the mixed cursive variety that was employed during the time of the first dynasty of Babylon and the Kassite dynasty. The text is accordingly older than 1200 B. C., and may have been written before 2000 B. C. It reads as follows:

1. The mountain of heaven and earth

2. The assembly of heaven, the great gods, entered, as many as there were. 3. A tree of Ezinu had not been born, had not become green,

4. Land and water Takku had not created.

5. For Takku a temple-platform had not been filled in;

6. A ewe (?) had not bleated (?), a lamb had not been dropped, 7. An ass there was not to irrigate the seed.

8. A well and a canal (?) had not been dug;

9. Horses and cattle had not been brought forth,

10. The name of Ezinu, spirit of sprout and herd,

11. The Annunaki, the great gods, had not known.

12. There was no šes-grain of thirty-fold;

13. There was no šes-grain of fifty-fold;

14. Small grain, mountain-grain, and cattle-fodder there were not;

15. A possession and houses there were not;

16. Takku had not been brought forth, a shrine not lifted up

17. Together with the lady Ninki the lord had not brought forth men.

18. Shamash as leader came, unto her desire came forth;

19. Mankind he planned; many men were brought forth.

20. Food and sleep he planned for them;

21. Clothing and dwellings he did not plan for them.

22. The people with rushes and rope came,

23. By making a dwelling a kindred was formed.

24. To the gardens.. they gave drink.

25. On that day they were green

26. Their plants...

7. Duazagga is surrounded, O god,

8. Duazagga, the brilliant, I will guard for thee, O god

9. Enki and Enlil cast a spell.

10. A flock and Ezinu from Duazagga they cast forth,

11. The flock in a fold they enclosed.

12. His plants as food for the mother they created.

13. Ezinu rained on the field for them;

14. The moist (?) wind and the fiery storm-cloud he created for them.

15. The flock in the fold abode;

16. For the shepherd of the fold joy was abundant. 17. Ezinu as tall vegetation stood;

18. The bright land was green; it afforded full joy. 19. From their field a leader arose;

20. The child from heaven came to them;

21. The flock of Ezinu he made to multiply for them;

22. The whole he raised up, he appointed for them;

23. The reed-country he planted, he appointed for them;

24. The voice of their god uttered just decisions for them,

25. A dwelling-place was their land; food increased for the people;

26. The prosperity of their land brought them danger;

27. They made bricks of the clay of the land for its protection.

28. The lord caused them to be, and they came into existence.

29. Companions calling them, a man with his wife he made them dwell. 30. By night, by day, they are set as helpers.

A colophon states that the tablet contained sixty lines. Only five lines are entirely broken away.

Ezinu was a god of vegetation. Takku, who had not created the land, was a patron of agriculture. The story begins, therefore, before the beginning of vegetation and before the creation of dykes in Babylonia. As in the text translated in Chapter VIII, Part II, considerable space is occupied with the things that were non-existent when the process of creation began. The last sentence of this section asserts that the lord and Ninki had not brought forth men. Ninki is the goddess who in the creation story translated in Chapter VII, Part II, appears as the mother of mankind (see p. 279). The new tablet then states that Ug, the lion god, identified by a later text with Shamash, the sun god, first came forth to plan. "Mankind he planned; many men were brought forth." The word rendered "planned" has also the meaning "know," as in Gen. 4: 1, where Adam is said to have known Eve. It seems probable, therefore, that the text indicates that men were born from a natural union of Ug and Ninki, just as it is said on p. 284, in another text from Nippur, that irrigation resulted from a similar union of the sun-god and Ninki. This shows that among the Sumerians there were different conceptions of the way mankind was made. A Babylonian story of the making of a man which is much more like the narrative of Gen. 2 than that contained in this new tablet is given on p. 256.

After telling how men were brought forth, and how they were left to provide houses and clothing for themselves, the new tablet tells how reed huts, similar to those still seen in the Babylonian