(5) Mythology. The Assyrians and Baby lonians believed the earth to be a huge mountain, surrounded by the sea. The heaven was a cupola supported by the wall of the horizon. At the east and west sides were doors for the sun, that rises from the "chamber of destiny" in the east wall,and that sets in the "midst of heaven" in the west wall. This world was created by Maruduk. Before the creation of heaven and earth there existed Tiamat, the great dragon, living in the ocean. Then the gods were born and war arose between Tiamat and the gods, among whom Maruduk, son of Ea, was the great warrior. Armed with seven winds. thunder and lightning, he went to meet Tiamat, and as a terrible wind blew her up, so that she was unable to shut the mouth, Maruduk then threw his net over her and cut her into two parts. One part was extended by him as heaven, the other part became the earth. Then the poles were fixed, the bodies of heaven placed, and mankind was created. This myth dates from the times of Maruduk's (Babylon's) supremacy.
Another myth is "Ishtar's descent into Hades." After the death of Decu (Tanimuc), the god of the sun, in spring-time, Ishtar, his beloved, mourned for him. She decided to go into Ilades, the world of death, that lies deep below the earth, in order to take the "water of life" with which she may revive her lover. She passes through the seven gates of Ilades, and at every gate the guard takes a part of her dress, until finally she arrives naked. During the absc..ce of Ishtar all vegetation and generation ceases on earth. The queen of Hades strikes Ishtar with diseases. Now La creates a helper, which is sent to her assist :nee. The queen of Ilades is overpowered, the source of the water of life is opened, and /sitia,, after being cured, returns, and every year Duzu revives in the spring.
Historical elements are found in the great epos of Gilgamcsh, the Babylonian Hercules, whose deeds arc glorified in twelve songs. In very old times the town of Uruk was besieged by an enemy and saved by Gilgamesh, who became king. As he was growing mightier every day, the goddess .bums created Eabani in order to resist him, but by means of a woman dedicated to Ishtar, they became friends. They made a campaign against the Elamitic king Chumbaba. After conquering his city they returned to Uruk, where a great feast seas arranged. Now the goddess Ishtar asked Gilgamesh to be her consort, but he refused and reproached her with the fickleness of her love. Full of wrath, she made complaint to her father .1nu, who created a great bull, that, however, was killed by Eabani. After a new war against Nippur,
Fahani died, while Gitgamesh suffered from lep rosy. in order to be cured he went to see his deceased forefather, Tsit Napishtim, living on the isle of the blessed, at the mouth of the rivers. A ling and difficult travel it was. Finally he came to the seashore, where he found the ferryman. They rowed forty-five days and reached the isle. I )ere Tsit Arapishtim told him the story of his &Inge, his escape, and glorification on the isle f the blessed; then he cured him at the fountain of life and gave him a plant that would protect him from illness. Cagoules/1 returned to Uruk, but on the way home the plant was stolen by a serpent. In Uruk he complained of not finding Fabani on the isle of the blessed, Inn the god ,Verea! called the ghost of Eabani, which told him of the mystery of the land of the dead, where he was living.
Every individual was protected by a particular god and goddess. Ile needed this protection, es pecially against the evil spirits, an almost in nnmerable army of demons, that brought illness and diseases to men.
At the head of these demons were placed the terrible seven if nunnaki, that fought against Sin. and that were only defeated after a heavy struggle with the mightiest of the gods. They lived in the wall of the horizon, like wild horses. The demon "south-wind" was the first, a terrible pan ther the third. the others were also animals and winds; they were not masculine and not feminine, without wife and children. They went around in the streets to cause trouble; they entered the houses, even through the smallest opening; they crept into a man's body to make him ill; they hid themselves among the cattle when driven home; they caused hatred and jealousy, and did all the evil they could.
Against them man makes a fortress of his house. Ile daily invokes the help of the great gods, and defends his house by their images. At the top of the roof. in the fireplace, in the door, and even at a certain distance from the door the figures arc placed as sentinels. In the morning and evening he offers to them nourishment and sweet drink, and asks them to keep off all that might be wrong. In case of illness, they are placed near the bed, two at the head and two at the foot.
Alan is exposed to the influence of the demons when the gods are insulted. Either the protecting gods are indifferent and do not defend the man, or the gods themselves send the evil spirits as punishments for the sins.