The Enûma Eliš (Akkadian Cuneiform: ) is the Babylonian creation myth (named after its opening words). It was recovered by Austen Henry Layard in 1849 (in fragmentary form) in the ruined Library of Ashurbanipal at Nineveh (Mosul, Iraq), and published by George Smith in 1876.[1]
The Enûma Eliš has about a thousand lines and is recorded in Old Babylonian on seven clay tablets, each holding between 115 and 170 lines of text. Most of Tablet V has never been recovered, but aside from this lacuna, the text is almost complete. A duplicate copy of Tablet V has been found in Sultantepe, ancient Huzirina, located near the modern town of Şanlıurfa in Turkey.
This epic is one of the most important sources for understanding the Babylonian worldview, centered on the supremacy of Marduk and the creation of humankind for the service of the gods. Its primary original purpose, however, is not an exposition of theology or theogony but the elevation of Marduk, the chief god of Babylon, above other Mesopotamian gods.
The Enûma Eliš exists in various copies from Babylon and Assyria. The version from Ashurbanipal's library dates to the 7th century BCE. The composition of the text probably dates to the Bronze Age, to the time of Hammurabi or perhaps the early Kassite era (roughly 18th to 16th centuries BCE), although some scholars favour a later date of ca. 1100 BCE.[2]
The title, meaning "when on high" is the incipit. The first tablet begins:
The epic names two primeval gods: Apsû (or Abzu) who represents fresh water, and Tiamat
representing oceanic waters. Several other gods are created (Ea and his
brothers) who reside in Tiamat's vast body. They make so much noise
that the babel or noise annoys Tiamat and Apsû greatly. Apsû wishes to
kill the young gods, but Tiamat disagrees. The vizier, Mummu, agrees
with Apsû's plan to destroy them. Tiamat, in order to stop this from
occurring, warns Ea (Nudimmud),
the most powerful of the gods. Ea uses magic to put Apsû into a coma,
then kills him, and shuts Mummu out. Ea then becomes the chief god, and
along with his consort Damkina, has a son, Marduk,
greater still than himself. Marduk is given wind to play with and he
uses the wind to make dust storms and tornadoes. This disrupts Tiamat's
great body and causes the gods still residing inside her to be unable to
sleep.
They persuade Tiamat to take revenge for the death of her husband, Apsû. Her power grows, and some of the gods join her. She creates 11 monsters to help her win the battle and elevates Kingu, her new husband, to "supreme dominion." A lengthy description of the other gods' inability to deal with the threat follows. Marduk offers to save the gods if he is appointed as their leader and allowed to remain so even after the threat passes. When the gods agree to Marduk's conditions he is selected as their champion against Tiamat, and becomes very powerful. Marduk challenges Tiamat to combat and destroys her. He then rips her corpse into two halves with which he fashions the earth and the skies. Marduk then creates the calendar, organizes the planets and stars, and regulates the moon, the sun, and weather. [4]
The gods who have pledged their allegiance to Tiamat are initially forced into labor in the service of the gods who sided with Marduk. But they are freed from these labors when Marduk then destroys Tiamat's husband, Kingu and uses his blood to create humankind to do the work for the gods.[4] Babylon is established as the residence of the chief gods. Finally, the gods confer kingship on Marduk, hailing him with fifty names. Most noteworthy is Marduk's symbolic elevation over Enlil, who was seen by earlier Mesopotamian civilizations as the king of the gods.
Genesis 1:1-3 can be taken as describing the state of chaos immediately prior to God's act of creation:[5]
http://en.wikipedia.org/wiki/Main_Page
The Enûma Eliš has about a thousand lines and is recorded in Old Babylonian on seven clay tablets, each holding between 115 and 170 lines of text. Most of Tablet V has never been recovered, but aside from this lacuna, the text is almost complete. A duplicate copy of Tablet V has been found in Sultantepe, ancient Huzirina, located near the modern town of Şanlıurfa in Turkey.
This epic is one of the most important sources for understanding the Babylonian worldview, centered on the supremacy of Marduk and the creation of humankind for the service of the gods. Its primary original purpose, however, is not an exposition of theology or theogony but the elevation of Marduk, the chief god of Babylon, above other Mesopotamian gods.
The Enûma Eliš exists in various copies from Babylon and Assyria. The version from Ashurbanipal's library dates to the 7th century BCE. The composition of the text probably dates to the Bronze Age, to the time of Hammurabi or perhaps the early Kassite era (roughly 18th to 16th centuries BCE), although some scholars favour a later date of ca. 1100 BCE.[2]
Summary
When the seven tablets that contain this were first discovered, evidence indicated that it was used as a "ritual", meaning it was recited during a ceremony or celebration. That celebration is now thought to be the Akitu festival, or Babylonian new year. This tells of the creation of the world, and of Marduk's triumph over Tiamat, and how it relates to him becoming king of the gods. This is then followed by an invocation to Marduk by his fifty names.[3]The title, meaning "when on high" is the incipit. The first tablet begins:
| e-nu-ma e-liš la na-bu-ú šá-ma-mu | When the sky above was not named, |
| šap-liš am-ma-tum šu-ma la zak-rat | And the earth beneath did not yet bear a name, |
| ZU.AB-ma reš-tu-ú za-ru-šu-un | And the primeval Apsû, who begat them, |
| mu-um-mu ti-amat mu-al-li-da-at gim-ri-šú-un | And chaos, Tiamat, the mother of them both, |
| A.MEŠ-šú-nu iš-te-niš i-ḫi-qu-ú-ma | Their waters were mingled together, |
| gi-pa-ra la ki-is-su-ru su-sa-a la she-'u-ú | And no field was formed, no marsh was to be seen; |
| e-nu-ma dingir dingir la šu-pu-u ma-na-ma | When of the gods none had been called into being. |
They persuade Tiamat to take revenge for the death of her husband, Apsû. Her power grows, and some of the gods join her. She creates 11 monsters to help her win the battle and elevates Kingu, her new husband, to "supreme dominion." A lengthy description of the other gods' inability to deal with the threat follows. Marduk offers to save the gods if he is appointed as their leader and allowed to remain so even after the threat passes. When the gods agree to Marduk's conditions he is selected as their champion against Tiamat, and becomes very powerful. Marduk challenges Tiamat to combat and destroys her. He then rips her corpse into two halves with which he fashions the earth and the skies. Marduk then creates the calendar, organizes the planets and stars, and regulates the moon, the sun, and weather. [4]
The gods who have pledged their allegiance to Tiamat are initially forced into labor in the service of the gods who sided with Marduk. But they are freed from these labors when Marduk then destroys Tiamat's husband, Kingu and uses his blood to create humankind to do the work for the gods.[4] Babylon is established as the residence of the chief gods. Finally, the gods confer kingship on Marduk, hailing him with fifty names. Most noteworthy is Marduk's symbolic elevation over Enlil, who was seen by earlier Mesopotamian civilizations as the king of the gods.
Relationship with the Bible
See also: Panbabylonism
The Enûma Eliš, or "Enuma Elish", was recognized as bearing close relation to the Jewish creation in Genesis
from its first publication (Smith 1876), and it was an important step
in the recognition of the roots of the account found in the Bible (God), and in earlier Ancient Near Eastern (Canaanite and Mesopotamian) myth. The similarities are scant[citation needed], however, and the strongest resemblance can be found in the etymology of "in the beginning" and "when on high."Genesis 1:1-3 can be taken as describing the state of chaos immediately prior to God's act of creation:[5]
"In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters. And God said, ‘Let there be light,’ and there was light. "[6]"Heaven and Earth" was the Akkadian name of the Babylonian pantheon (Sumerian "Anunaki"). The two works, however, have different aims. To address these similarities within a Christian framework, Conrad Hyers of the Princeton Theological Seminary maintains that the Genesis texts polemically address the earlier Babylonian (and other Pagan world views). [7] Specifically, Hyers views the aim of the Genesis myth as being to "repudiate the divinization of nature and the attendant myths of divine origins, divine conflict, and divine ascent," and rejects the idea that it borrowed from or appropriated the form of the Enûma Eliš. [7] The Enuma Elish was comfortable using connections between the divine and inert matter while the Genesis account's aim was to trumpet the superiority of the Israelite Elohim over all creation (and subsequent deities).
http://en.wikipedia.org/wiki/Main_Page
Δεν υπάρχουν σχόλια:
Δημοσίευση σχολίου