THE WALLS OF BABYLON AND THE TEMPLE OF

BEL (OR BABEL).

As restored by Mr. William Simpson, R.I., from recently discovered data.

He drove back the evil demon into the abyss.21

The nameless Utukku he drove into his mountain house.22 He confounded Labartu, forcing him back into the mountain. On the tide of the sea he swept away the ague.2

He tore out the root of my disease like a plant.

The bad sleep,24 disturbing my rest, filled and darkening the heavens as with smoke.

The aches and groans like those of a lion,

He stirred up as in a storm and filled the earth,

The violent headache, which overthrows the strong,

He tore out . . . and bathed me with the dew of the night. My eyeballs, which were covered with a veil of night,25 Through a mighty wind he drove away the veil and made them shine brilliantly.

My ears, which had been closed and bolted as those of a deaf

person,

He removed their deafness and opened their hearing.
My nose, which through the force of the fever was choked up,
He healed the hurt so that I could breathe again.
My lips, which had been closed through exhausted strength,2
He reduced their swelling and loosened their bonds.

26

suring message from Marduk that he will be released from his sufferings. It is to be regretted that this portion of the composition is so badly preserved, for it must have contained the reason why Marduk decided to come to the relief of the pious sufferer. We are left to conjecture why, but it is plausible to assume that Marduk is seized with pity and recognizes that Tabi-utul-Enlil did not merit the punishment sent to him. Perhaps it was even suggested that the sufferings were sent as a trial of his piety, though this in default of direct evidence must not be regarded as more than a conjecture. At all events, Tabi-utul-Enlil is healed, and we are given a vivid picture of how, as a result of his final appeal to Marduk, the demons of disease are driven away by a mighty storm.

21 Apsu — here perhaps intended as a designation of the depths of the earth whence the demons rise up.

22 Literally, "his E-Kur "-here a designation of the dwelling-place of the demons in the mountains.

23 Shuruppu, “chills and fever," here personified, as were all dis

eases.

24 I.e., the nightmare, also personified as a demon.

25 Cataract is meant.

26 He was no longer able to open his mouth.

VOL. I.-17.