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Home > Infoteca > Religion > Religions and Beliefs > Bible > Myths of Ancient Sumer and the Bible
Myths of Ancient Sumer and the Bible
Comments: 16
Introduction
The first Sumerian settlements appeared around 4000 BC.
The largest of these cities were Eridu, Nippur, Kish, Lagash, Uruk, Ur and Umma.
Their population created one of the richest cultures in the history of mankind in the Euphrates and Tigris basins.
The main creators of this great culture were the Sumerians.
Already in the third millennium BC, they built wonderful cities, watered the soil with an extensive network of irrigation channels, their craft flourished, they created magnificent monuments of art and literature.
The Akkadians, Assyrians, Babylonians, Hittites and Arameans, who later founded their own states in Mesopotamia and Syria, were students of the Sumerians and inherited great cultural values from them.
Until the middle of the XIX century, we had only scant and even ridiculous information about the culture of these peoples.
Only the archaeological excavations carried out on a large scale in Mesopotamia revealed to us the greatness and wealth of these peoples.
Such powerful cities as Ur, Babylon and Nineveh were excavated, and thousands of tablets were found in the royal palaces, covered with cuneiform script, which has already been read.
According to their content, these documents are divided into historical chronicles, diplomatic correspondence, treaties, religious myths and poems, among which there is the oldest epic of mankind dedicated to the Sumerian national hero Gilgamesh.
As the cuneiform script was deciphered, it became clear that the Bible, which for centuries was considered the original creation of the ancient Jews, which allegedly arose at the suggestion of God, goes back to the Mesopotamian tradition, that many private details and even entire legends are more or less borrowed from the rich treasury of Sumerian myths and legends.
Almost all of the written sources on which to judge the cosmology and theology of the Sumerians, refer to the end of III Millennium BC, when there was already a holistic religion of Sumer, so the study of earlier religious beliefs is very difficult (the first pictographic texts of the period of Uruk and Jemdet Nasr, Dating from the end of IV - beginning of III Millennium BC, include symbolic images of the gods such as Enlil, Inanna, etc.).
Its main motifs were adopted Akkadian mythology after the conquest of Sumer in 2311 g BC Akkadian king Sargon.
The main Akkadian mythological sources date back to the end of the II beginning of the I millennium BC (none of the earlier works, unlike the Sumerian ones, have come down to us in full form).
After the conquest of Mesopotamia by Assyria, Assyrian mythology inherits Akkadian (with the replacement of the names of the gods).
However, apparently, these myths were spread not only through military campaigns, since their traces are also found in the west, for example, Ugarit.
The famous archaeologist George Smith read on cuneiform tablets an entire Babylonian poem about the creation of the world, known as "Enuma Elish", which outwardly has nothing to do with the biblical legend.
The content of this mythological epic, of course, with large abbreviations, can be stated as follows.
In the beginning, there was only water and chaos reigned.
Out of this terrible chaos, the first gods were born.
Over the centuries, some gods decided to establish order in the world.
This provoked the indignation of the god Abzu and his wife Tiamat, the monstrous goddess of chaos.
The rebels united under the leadership of the wise god Ea and killed Abza.
Tiamat, depicted as a dragon, decided to avenge her husband's death.
Then the gods of order, led by Marduk, killed Tiamat in a bloody battle, and her giant body was cut into two parts, one of which became the earth and the other the sky.
And the blood of Abzu was mixed with clay, and from this mixture the first person appeared.
American archaeologist James J. Pritchard took the trouble to carefully compare the two texts and found many amazing coincidences in them.
First of all, the sequence of events common to both texts is striking: the appearance of the sky and celestial bodies, the separation of water from the earth, the creation of man on the sixth day, as well as the rest of God in the Bible and the joint feast of the Babylonian gods in the text "Enuma Elish" on the seventh day.
Scientists rightly believe that the text of the book of Genesis (ch. 3, v. 5).
In the seventies of the last century, a discovery concerning the biblical flood made a huge impression.
One day, a modest employee of the British Museum in London, George Smith, began to decipher the cuneiform tablets sent from Nineveh and stacked in the basement of the museum.
To his surprise, he came across the oldest poem of mankind, describing the exploits and adventures of Gilgamesh, the legendary hero of the Sumerians.
Once, while analyzing the tablets, Smith literally could not believe his eyes, because on some of the tablets he found fragments of the legend of the flood, strikingly similar to the biblical version As soon as he published them, a storm of protest arose from the hypocrites of Victorian England, for whom the Bible was a sacred, inspired book.
They could not accept the idea that the story of Noah was a myth borrowed from the Sumerians.
What Smith read, in their opinion, rather indicated a random coincidence of details.
This dispute could only be finally resolved by the discovery of the missing cuneiform tablets, which, however, seemed very unlikely.
But George Smith did not lay down his arms.
He personally went to Mesopotamia and found the missing fragments of the legend in the giant ruins of Nineveh, which fully confirmed his assumption.
This was evidenced by such identical details as the episodes with the raven and the dove released, the description of the mountain to which the ark landed, the duration of the flood, as well as the moral of the legend: the punishment of humanity for sins and the salvation of a pious person.
Of course, there are differences.
The Sumerian Noah is called Utnapishtim, in the Sumerian myth there are many gods endowed with all human weaknesses, and in the Bible the flood is brought upon the human race by Yahweh, the creator of the world, depicted in all the greatness of his power.
The alteration of the myth in the monotheistic spirit probably belongs to a later time, and it probably owes its final religious and ethical deepening to editors from priestly circles.
Myths about the creation of the world
Sumerian Myths:
"Gilgamesh, Enkidu and the lower world", "The Myth of the Hoe", "Lahar and Ashnan".
As such, there are no myths about the structure of the universe among the Sumerians.
There are only mentions that in the beginning there was a primary infinite sea.
Somehow, the "universe" was born in it (the Sumerian word "an ki" means heaven and earth).
The earth was a flat disk under a domed sky.
Between them there was a certain substance "lel", in which the stars and other celestial bodies were located.
Then plants, animals and people appeared on the earth.
All this was controlled by a whole pantheon of deities, outwardly similar to a person, but much more powerful and strong.
Such superhuman immortal beings were called dingir, which translates as god.
The primeval paradise was located on the island of Dilmun (the poem "Enki and Ninhursag").
Babylonian Myths:
"Enuma Elish" (X century BC): At first there was only water and chaos reigned.
Out of this terrible chaos, the first gods were born.
Over the centuries, some gods decided to establish order in the world.
This provoked the indignation of the god Abzu and his wife Tiamat, the monstrous goddess of chaos.
The rebels united under the leadership of the wise god Ea and killed Abza.
Tiamat, depicted as a dragon, decided to avenge her husband's death.
Then the gods of order, led by Marduk, killed Tiamat in a bloody battle, and her giant body was cut into two parts, one of which became the earth and the other the sky.
And the blood of Abzu was mixed with clay, and from this mixture the first person appeared.
The Bible:
The first book of Genesis (Gen. 1: 1-8), in particular: "And the Lord God created man from the dust of the earth, and breathed into his face the breath of life, and man became a living soul." (Gen. 2: 7)
Here there is a noticeable difference in the words "clay" and "dust", from which the first man was made.
There is also a more serious difference - in Mesopotamia, the "abyss" was represented by a personified pair of male and female principles: Apsu and Tiamat, and their copulation was considered the beginning of creation.
In the late Jewish religion (about the 7th century BC), which was finally formed after the return of the Jews from Babylonian captivity, Israel sees creation not as a struggle, but as the act of the one God.
In Canaan, creation is also described as a struggle between Baal, the king of the gods, and the eternal dragon of chaos, called Leviathan (Latanu) or the Sea (Yammu).
The title "king of the gods" is applied in the Psalter already to the Jewish god Yahweh.
In the Old Testament, this symbol of chaos is mentioned repeatedly, while such terms as "serpent", "dragon" or "monster" are used for its designation, as well as "Rahab", "Leviathan" and "Sea" (for example, Ps.
73, 13-14; 88, 10; Job 3, 8, where "day" should be understood as "The Sea" (Job 41; Is. 27: 1; 51: 9; Am. 9: 3).
In Christianity, the "beast" of the Apocalypse is also associated with this image, the story of whose destruction ends very eloquently: "and the sea is no more" (Rev. 21, 1).
Differences between polytheistic religions and monotheism
The polytheist considered creation as a struggle between various forces of nature, and the established world order as a harmony of many wills.
It was believed that a certain principle, which was subject to the world order, which even the gods followed, was set during creation.
Humanity had its own destiny or destiny that existed even before its actual appearance.
At the same time, the biblical faith did not proceed from such principles of the world order and from the idea of the inevitability of soulless predestination.
This world order is not something fixed and eternal;
God is entering into a struggle with the world that has departed from him, and therefore the current picture of the world should not be considered final.
At the same time, it is necessary to mention the polytheism of the ancient Iranian religion Mazdaism (see), whose influence on Judaism cannot be overlooked, in which the outcome of the struggle of the forces of "good" and "evil" depends on the "righteous" actions of people.
Since the Jewish religion is a much later work, the Israeli vision of man is also fundamentally different from the polytheistic ideas of the ancient peoples.
A person has a high dignity and value, since he is granted the right to be a being responsible for his own actions, which generally reflects the overall course of universal morality.
The Creation of Seven Days
Babylonian Myths:
The sequence of events: the appearance of the sky and celestial bodies, the separation of water from the earth, the creation of man on the sixth day, as well as the joint feast of the Babylonian gods in the text "Enuma Elish" on the seventh day.
The Bible: See Gen. 1.
Remnants of Polytheism in Judaism
Despite the traditional idea that the Jewish religion has always been monotheism, there are many traces that polytheism existed already at the time of the cult of Yahweh.
"...and you will be like gods, knowing good and evil" (Gen. 3:5) - the remainder of the original polytheism - "gods"is used in the plural.
Also:
"2 Then the sons of God saw the daughters of men that they were beautiful, and they took them to themselves as wives, whichever one chose." (Gen. 6: 2)
"Sons of God" - this is the definition given by the Babylonian myth to the rebellious gods, since they were really the sons of the god Abzu and the goddess Tiamat.
The Creator's stay above the water in the days of creation
Ugaritic epic (Phoenicia):
The text according to which God sat on the water like a bird on eggs, and hatched life out of chaos.
The Bible:
"But the earth was without form and empty, and darkness was over the abyss, and the Spirit of God was rushing over the water" (Gen. 1: 2) - here the "spirit of God" incubates life on earth.
Mention (of the dragon) Leviathan
Ugaritic poem:
The god Baal defeats the seven headed dragon Leviathan.
The Bible:
"In that day the LORD will strike Leviathan, the serpent that runs straight, and Leviathan, the serpent that bends, with his heavy, and great, and strong sword, and he will kill the monster of the sea" (Isaiah 27:1).
The monster also performs under the name Raav.
The conflict between Yahweh and Rahab is mentioned in the Book of Job, one of the psalms, as well as the Book of Isaiah.
In the time of the Sumerians, Enlil was considered the victorious god who defeated the dragon.
When the Akkadian (Babylonian) king Hammurabi conquered Mesopotamia, the god Marduk became the winner of the monster.
The Assyrians replaced it with the name of their tribal god Ashur.
An echo of the myth can also be traced in Christianity - the legend of St. George killing a dragon.
About the creation of people
Sumerian Myths:
"Enki and Ninmakh", according to which the gods molded a man from the clay of the underground world ocean Abzu and determined his fate - he had to work for the benefit of the gods.
Babylonian Myths:
"Enuma elish": the gods of order under the leadership of Marduk killed Tiamat in a bloody battle, and her giant body was cut into two parts, one of which became the earth and the other the sky.
The blood of Abzu was mixed with clay, and from this mixture the first person appeared.
The Bible:
"And the Lord God created man out of the dust of the earth" (Gen. 2:7) (he molded him out of clay).
About the fall of man
Sumerian Myths:
In the myth of the god Enki, paradise is depicted as a garden full of fruit trees, where people and animals live in peace and harmony, without suffering and disease.
It is located in the area of Dilnum, in Persia.
The biblical paradise is undoubtedly located in Mesopotamia, because four rivers originate in it, two of which are the Euphrates and the Tigris.
The Sumerian hero Gilgamesh went to the paradise island where the favorite of the gods Utnapishtim lived to get the plant of life from him.
When he was returning across the river, one of the gods, not wanting man to receive immortality and become equal to the gods, took the form of a serpent and, emerging from the water, snatched a magic plant from Gilgamesh.
By the way, in this Sumerian legend, one should probably look for an explanation why, since the time of Abraham, for many centuries, the Jews have depicted Yahweh in the form of a serpent.
The Bible:
The serpent seduces Adam and Eve to taste the fruit from the tree of knowledge of good and evil, in the Mesopotamian myth, the god Ea is an insidious adviser to people.
God banished Adam and Eve not only for disobedience, but also out of fear that they would reach for the fruit of the tree of life and, like God, gain immortality:
"And the Lord God said, Behold, Adam has become like one of us (here again is a remnant of polytheism), knowing good and evil; and now, lest he stretch out his hand, and also take from the tree of life, and eat, and live forever" (Gen. 3:22).
About the creation of a woman
In the Sumerian myth:
The god Enki had a sore rib.
In Sumerian, the word "rib" corresponds to the word "ti".
The goddess who was called to heal the rib of the god Enki is called Ninti, that is, "the woman from the rib".
But "ninti" also means "to give life".
Thus, Ninti can equally mean "a woman from the rib" and "a woman who gives life".
The Bible:
"21 And the LORD God caused a deep sleep to fall upon the man; and when he fell asleep, he took one of his ribs, and covered the place with flesh.
22 And the LORD God made a woman out of a rib taken from a man, and brought her to the man.
23 And the man said, Behold, this is bone of my bones, and flesh of my flesh; she shall be called a woman, for she was taken from her husband." (Gen. 2: 21-23)
A tower to the heavens and a mixture of languages
In Babylonian, the name of the capital "Babylon" means "the gate of God" (bab ilu), and in Hebrew, the similar sounding word "balal" means the process of mixing.
As a result of the sound similarity of both words, Babylon could easily become a symbol of linguistic chaos in the world, especially since it was a multilingual city.
The Bible:
"Let us mix their languages there, so that one does not understand the speech of the other" (Gen. 11: 7)
The flood and the story of salvation in the ark
The Babylonian Myth:
Unfortunately, the tablet on which the Sumerian myth was recorded has not been completely preserved, and the beginning of the myth has been repulsed.
We can fill in the meaning of the missing fragments according to his later Babylonian version.
It is inserted, as a story, into the epic about Gilgamesh "About the one who has seen everything...".
The first readable lines tell about the creation of man, about the divine origin of the royal power and about the foundation of the five oldest cities.
Further, we are talking about the fact that at the council of the gods it was decided to send a flood to the earth and destroy all mankind, but many gods are upset about this.
Ziusudra, the ruler of Shuruppak, appears to be a pious and God fearing king who is constantly waiting for divine dreams and revelations.
He hears the voice of a god, most likely Enki, informing him of the gods 'intention to" destroy the human seed".
The rest of the text has not been preserved due to a large crack, but, judging by the Babylonian analogue, in it Ziusudra receives detailed instructions on building a huge boat to escape from an imminent disaster.
The text resumes with a vivid description of the flood.
For seven days and seven nights, a storm of such force rages on the earth that even the gods are afraid of it.
Finally, the Sun god Utu appeared in the sky, which illuminated and warmed the earth.
Ziusudra prostrated himself before him and sacrificed oxen and sheep.
The last lines of the myth describe the deification of Ziusudra.
He received the gift of "life like God", that is, immortality, and together with his wife was transferred to the divine paradise country of Dilmun.
The Babylonian version of the flood myth exists in the form of an independent legend about Atrahasis and in the form of the insertion mentioned above in the epic of Gilgamesh.
In the last story, the hero's name sounds like Utnapishti.
It is an almost literal translation into Akkadian of the name of Ziusudra shum.
"the one who found the life of long days".
In Akkadian, Utnapishti means "found breath".
The myth of the flood has been preserved both in the form of the well known biblical legend about Noah, and in the works of the historian Beros, who wrote in Greek.
Only Berosus calls Ziusudra Xisutros, and the god who warned him about the danger was Kronos.
The first 37 lines are broken.
I
Extermination of my people...
Created by me to the goddess Nintu...
Truly, I will return it to her.
I will bring the people back to their places of abode.
May their cities be built, may their troubles be scattered.
Bricks in all their grads to sacred places
Truly, let them deliver.
Let them be gathered in the holy places.
The sanctity of water fire quenching let it be
It is established in righteousness.
The rites, the mighty Essences, will truly be perfect,
Let the water water the earth, I will give them a blissful peace."
When An, Enlil, Enki, Ninhursag
The black headed people were created,
The animals in the ground began to multiply violently,
All kinds of four legged creatures
the valleys were covered with a worthy pattern.
<...
>  More than 30 lines are destroyed.
II
<...
>  "I want to direct the works of their efforts.
Let the Builder of the Country dig the earth, let him lay the foundations."
When did the Essence of royalty descend from heaven,
The mighty crown and the throne of royalty were lowered from heaven,
He created their rituals, He is a powerful Essence
I made them perfect.
He founded villages and towns.
He named their names, he distributed shares to them.
The first of them is Eredug, which he gave to the chief Nudimmud.
He gave the second one to the priestess of heaven - Badtibir.
The third is Larag, which he gave to Pabilsag.
The fourth is Sippar, which he gave to the hero Utu.
The fifth is Shuruppak, he gave it to the Court.
He gave names to these cities, he appointed them as capitals.
He didnot stop the spills, he dug through the ground,
He brought them water.
He cleaned small rivers, conducted irrigation channels.
40 lines destroyed
III
In those days, Nintu... their creations...
The bright Inanna starts crying for her people.
Enki consults himself.
An, Enlil, Enki, Ninhursag,
The gods of the universe swore by the name of Ana,
They swore by the name of Enlil.
In those days, Ziusudra, the anointed of God...
I built an oval canopy for myself...
In submission, reverently, with the humble,
With righteous words...
Every day he stood, bowing...
It is not a dream, then the output of his speeches...
To conjure heaven and earth.
IV
In the Kiura of God... wall...
Ziusudra, standing at the edge, hears...
"The edge of the wall on the left, well, listen!
The edge of the wall, I'll tell you the word, take my word!
Be attentive to my instructions!
The flood will sweep over the whole world,
In order to destroy the seed of humanity.
The final decision, the word of God's assembly...
The solution given by An, Enlil, Ninhursag,
Royalty, its interruption..."
<...
>  About 40 lines, destroyed.
<...
>  All the angry storms, all the hurricanes, they all came together.
The flood is raging over the whole world.
Seven days.
Seven nights.
When the flood raged over the Country,
An angry wind with a high wave
He threw away a huge ship,
The sun rose, lit up the sky and the earth,
Ziusudra made a hole in his huge ship,
And a ray of sunlight penetrated into the huge ship.
King Ziusudra
Utu prostrated himself before the sun.
The king slaughtered bulls, slaughtered many sheep.
<...
>  About 40 lines were destroyed.
<...
>  They swore by the life of the heavens and the life of the earth,
An and Enlil swore by the life of the heavens and the earth about this.
Who took cover,
So that the living things may rise from the earth,
So that it will come out for them.
King Ziusudra
Before An, Enlil humbly prostrated himself.
Enlil and Ziusudra spoke kindly.
When life, as if to God, was awarded to him,
A long life, as if to God, he was told,
Then they are King Ziusudra,
Who saved the name of life, saved the seed of humanity,
They settled him in the country of transition, in the country of Dilmun, there,
Where the sun Utu rises...
"You..."
The end is also destroyed.
The Bible: See Gen. 6.
Saving a child who was sent down the river and then became a great man
In 2316 BC, a coup took place in Kish (Akkadian Kingdom) and Lugal's personal cupbearer Ur Zababa overthrew his master.
After seizing power, he began to call himself Sharrumken, which means "true king"in East Semitic.
Subsequently, this name was transformed into the one by which this outstanding person is well known to us - Sargon I the Ancient (2316-2261 BC).
Legends tell that Sargon's mother was of a noble family, but immediately after his birth she put the child in a basket and sent him down the Euphrates River.
The boy was found and brought up by the water carrier Akki.
When Sargon grew up and became a gardener, the goddess of love Ishtar paid attention to him, who promised him her special favor.
So the favorite of the goddess got into the inner circle of lugal Ur Zababa, and then ascended above the other kings.
The motives of the miraculous rescue of a child who was sent down the river and then became a great man are very often found in the legends of various peoples.
The Bible:
The salvation of Moses by the daughter of Pharaoh:
"1 A man from the tribe of Levi went and took a wife from the same tribe.
2 The wife conceived and bore a son, and when she saw that he was very handsome, she hid him for three months; 3 but when she could no longer hide him, she took a basket made of reeds and sprinkled it with asphalt and pitch, and put the baby in it, and put it in the reeds by the river bank, 4 and his sister began to watch from afar what would happen to him.
5 And Pharaoh's daughter went out to the river to wash, and her handmaidens walked along the bank of the river.
She saw a basket among the reeds and sent her slave to take it.
6 She opened it and saw the child; and, behold, the child was crying; and she took pity on him and said, " This is one of the Hebrew children."
7 And his sister said to Pharaoh's daughter, "Shall I go and call a Hebrew nurse to you, that she may nurse the baby for you? " 8 Pharaoh's daughter said to her, " Go."
The girl went and called the baby's mother.
9 Pharaoh's daughter said to her, " Take this child and give him to me;
I will give you a reward."
The woman took the baby and fed him.
10 And the child grew up, and she brought him to Pharaoh's daughter, and he was with her instead of a son, and she called his name Moses, because, she said, I took him out of the water "(Exodus 2: 1-10)
Comments: 16
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# akkada #bible #babylon #babylonian #old testament # judaism #mesopotamia #tanakh #sumer #sumerian
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