35. he caused to exist. he made in their place; Reeds he created, trees he created; Bricks he laid, a mould he fashioned; 40 Erech he made, E-ana he built. 35 35 [The remainder of the obverse and the beginning of the reverse of the tablet are wanting. The latter part of the reverse contains an incantation.] .] uš-tab-ši ka-na-a ib-t]a-ni i-ga ib-ta-ni Jina aš-ri ib-ta-ni [ala e-pu-uš nam-maš-šu-u iš-t]a-kan [Ni-ip-pu-ru e-pu-uš] E-kur ib-ta-ni 40 [U-ruk e-pu-uš E-an-na] ib-ta-ni. 6. THE CREATION OF CATTLE AND BEASTS1 This small Assyrian text, which probably belonged to Ashurbanipal's library, refers only incidentally to the creation of cattle and beasts, its main object being to chronicle the creation of two small creatures, who were formed by Nin-igi-azag at the time when the larger animals were made. George Smith thought that this text might have formed a part of the seventh tablet of the Creation series, but King has shown this to be incorrect. When the gods in their assembly had made the [heavens?] The text is published in Delitzsch, Assyrische Lesestücke, 3te Auf., p. 94f., and by King, in Cuneiform Texts, xiii, 34. It is translated by Zimmern, in Gunkel, Schöpfung und Chaos, p. 415; Jensen, Keilinschriftliche Bibliothek, vi, 1, p. 42f.; King, The Seven Tablets of Creation, i, pp. 122ff.; Dhorme, Choix de Textes Religieux Assyro-Babyloniens, p. 96f.; Jeremias, Das Alte Testament im Lichte des Alten Orients, p. 170; Ungnad in Gressmann, Altorientalische Texte und Bilder, i, p. 26. e-nu-ma ilâni i-na pu-uh-ri-šu-nu ib-nu-u [. .] Had formed formed the firmament, and settled the [earth], Living things [of all kinds] had brought into life, And had made the cattle of the field, and the beasts of the field, and the moving things of the city [And between the beasts] of the field and the moving things of the city had divided [. J ] all creatures, the whole of ] that which in the whole of Then arose (?) Nin-igi-azag and [created'] two small creatures 10 [In the] assembly of the beasts he made their [form2] u-ba-aš-ši-mu [bu]-ru-mi ik-su-[ur u-ša-pu-u [šik-na]-at na-piš-ti [. J J bu-ul şêri [u-ma-a]m şêri u nam-maš-še-e [. .] 5 ultu [. ]a-na šik-na-at na-piš-ti [. bûl] şêri1 u nam-maš-še-e ali u-za-'-[i-zu i-te-li (?)]-i-ma (ilu) Nin-igi-azag šinâ ṣu-ha-[ri ib-na-a'] 10 [i-na un1] 'pul-ub-ri nam-maš-ti uš-tar-ri-i[b nab-nit-su (ilu)] Gu-la ba-ma-a-ni ir [.. iš-ķa pi-și [u sa-al-mi iš-ka pi-și u șa-[al-mi } ANJ-GIR. • So Jensen. 7. AN INCANTATION AGAINST TOOTHACHE1 This text is here given, though it belongs properly with the literature of magic, because it begins with a cosmological introduction which purports to give the life history of the worm that causes toothache. After Anu [had created the Heavens] Then came the Worm weeping before Shamash, "What wilt thou give (me) for my food, 10 What wilt thou give me to destroy?" "I will give thee ripe figs, (And) jam of great figs." "What are these ripe figs to me, 15 Exalt me and between the teeth The text, written in Neo-Babylonian character, is published in Cuneiform Texts, xvii, p. 50. It is published in transliteration and translation by R. Campbell Thompson, The Devils and Evil Spirits of Babylonia, ii, pp. 160-163. See also B. Meissner, Mittheilungen der Vorderasiatischen Gesellschaft, 1904, 3, pp. 40ff.; Rogers, The Religion of Babylonia and Assyria, especially in its relations to Israel, pp. 155, 156; Ungnad in Gressmann, Altorientalische Texte und Bilder, i, 28. ul-tu (ilu) A-nu-um [. 5 a-tap-pa-ti ib-na-a ru-šum-ta ru-šum-ta ib-nu-u tu-ul-tu il-lik tu-ul-tu a-na pan (ilu) Samašh i-bak-ki mi-na-a ta-at-ta-an-na a-na a-ka-li-ia 10 mi-na-a ta-at-ta-an-na a-na mun-zu-ķi-ia at-tan-nak-ki titta ba-ši-il-ta ar-ma-na-a titti ana-ku am-mi-na an-na-a titta ba-ši-il-ta u ar-ma-na-a titti 15 šu-uk-ka-an-ni-ma ina bi-rit ši-in-ni And the gums set me That I may devour the blood of the teeth 20 "Since thou hast said this, O Worm! May Ea smite thee with the might of his fist." INCANTATION OF THE TOOTHACHE This is the (magic) ritual, Mix beer, the plant SA-KIL-BIR, and oil together, 25 Repeat thereon the incantation thrice, (And) put it on his tooth 1 The expression means, "Seize the man, and do not let him go." REV. u la-aš-hi šu-ši-ba-an-ni ša ši-in-ni-ma lu-un-zu-ka da-mi-šu u ša la-aš-hi-ši-im lu-uk-su-us ku-sa-si-e-šu sik-ka-ta ni-te-ma šêpa şa-ba-at 20 aš-šum an-na-a tak-bi-i tu-ul-tu lim-ba-as-ki (ilu) È-a i-na dan-na-ti ri-it-ti-šu, inim-inim-ma gùg-gíg-ga-kam kikiṭṭi šuati šikari (sammu) SA-KIL-BIR u šamni išteniš(niš) tuballal 25 šipti III-šu ana eli tamannu(nu) i-na eli ši-in-ni-šu tašakkan (an) 8. THE ASSYRIAN COSMOLOGY The cosmology of the Assyrians is rooted in the cosmology of the Babylonians, and developed quite naturally after the separation of the two peoples began, In Assyria the chief god of Babylon, Marduk, is displaced and the national god, Ashur, takes his place just as Marduk had in earlier times displaced Ellil in Babylonia. The oldest form of the name of Ashur was Ashir, but when speculation and comparison of the older literature began he was identified with Anshar (Creation, i, line 12; see p. 4). Unhappily, no complete Assyrian cosmological text has come down to us, and we can only illustrate their beliefs by two fragments: 1. ASSYRIAN CREATION TEXT 1 The key of the rising (?) After he had [determined] the days The breadth of Tiamat 30 Did Anshar create He brought together The text upon a badly broken and joined tablet is published by King, in Cuneiform Texts, xiii, p. 24f., and he has transliterated and partly translated it with notes in The Seven Tablets of Creation, i, pp. 197ff. See also Dhorme, Choix de Textes Religieux Assyro-Babyloniens, pp. 90ff., and Ungnad, in Gressmann, Altorientalische Texte und Bilder, p. 29. 2 Probably the sun's rising. Probably Tiamat's. šigar a-şi-[t]i ul-tu û-me u ma-aṣ-rat mu-ši u im-[mi] šu-uk-tur im 35 iš-kun kakka-du na-hi-ri-ša up-t[e-it-ti] 40 nam-ba-'u |