Many are my sins,
sorrowful
my soul.
Warner - World's Best Literature - v01 - A to Apu
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ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
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IV.
THE FLOOD
H Н
[The hero Gilgamesh (Izdubar), wandering in search of healing for his
sickness, finds Hasisadra (Xisutbros), the Babylonian Noah, wbo tells him the
story of the Flood. ]
ASISADRA spake to him, to Gilgamesh :--
To thee I will reveal, Gilgamesh, the story of my
deliverance,
And the oracle of the gods I will make known to thee.
The city Surippak, which, as thou knowest,
Lies on the Euphrates' bank,
Already old was this city
When the gods that therein dwell
To send a flood their heart impelled them,
All the great gods: their father Anu,
Their counsellor the warlike Bel,
Adar their throne-bearer and the Prince Ennugi.
The lord of boundless wisdom,
Ea, sat with them in council.
Their resolve he announced and so he spake :-
O thou of Surippak, son of Ubaratutu,
Leave thy house and build a ship.
They will destroy the seed of life.
Do thou preserve in life, and hither bring the seed of life
Of every sort into the ship.
(Here follows a statement of the dimensions of the ship, but the numbers
are lost. )
When this I heard to Ea my lord I spake:-
The building of the ship, o lord, which thou commandest
If I perform it, people and elders will mock me.
Ea opened his mouth and spake,
Spake to me, his servant:-
[The text is here mutilated: Hasisadra is ordered to threaten the mockers
with Ea's vengeance. )
Thou, however, shut not thy door till I shall send thee word.
Then pass through the door and bring
All grain and goods and wealth,
Family, servants and maids and all thy kin,
The cattle of the field, the beasts of the field.
Hasisadra opened his mouth, to Ea his lord he said :-
O my lord, a ship in this wise hath no one ever built .
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ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
[Hasisadra tells how he built the ship according to Ea's directions. )
All that I had I brought together,
All of silver and all of gold,
And all of the seed of life into the ship I brought.
And my household, men and women,
The cattle of the field, the beasts of the field,
And all my kin I caused to enter.
Then when the sun the destined time brought on,
To me he said at even-fall:-
Destruction shall the heaven rain.
Enter the ship and close the door.
With sorrow on that day I saw the sun go down.
The day on which I was to enter the ship I was afraid.
Yet into the ship I went, behind me the door I closed.
Into the hands of the steersman I gave the ship with its
cargo.
Then from the heaven's horizon rose the dark cloud
Raman uttered his thunder,
Nabu and Sarru rushed on,
Over hill and dale strode the throne-bearers,
Adar sent ceaseless streams, floods the Anunnaki brought.
Their power shakes the earth,
Raman's billows up to heaven mount,
All light to darkness is turned.
Brother looks not after brother, no man for another cares.
The gods in heaven are frightened, refuge they seek,
Upward they mount to the heaven of Anu.
Like a dog in his lair,
So cower the gods together at the bars of heaven.
Ishtar cries out in pain, loud cries the exalted goddess :-
All is turned to mire.
ſevil.
This evil to the gods I announced, to the gods foretold the
This exterminating war foretold
Against my race of mankind.
Not for this bare I men that like the brood of the fishes'
They should fill the sea.
Then wept the gods with her over the Anunnaki,
In lamentation sat the gods, their lips hard pressed together.
Six days and seven nights ruled wind and food and storm.
But when the seventh day broke, subsided the storm, and
the flood
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71
Which raged like a mighty host, settled itself to quiet.
Down went the sea, ceased storm and flood.
Through the sea I rode lamenting.
The upper dwellings of men were ruined,
Corpses floated like trees.
A window I opened, on my face the daylight fell.
I shuddered and sat me down weeping,
Over my face flowed my tears.
I rode over regions of land, on a terrible sea.
Then rose one piece of land twelve measures high.
To the land Nizir the ship was steered,
The mountain Nizir held the ship fast, and let it no more go.
.
At the dawn of the seventh day,
I took a dove and sent it forth.
Hither and thither flew the dove,
No resting-place it found, back to me it came.
A swallow I took and sent it forth,
No resting-place it found, and back to me it came.
A raven I took and sent it forth,
Forth flew the raven and saw that the water had
fallen,
Carefully waded on but came not back.
All the animals then to the four winds I sent.
A sacrifice I offered,
An altar I built on the mountain-top,
By sevens I placed the vessels,
Under them spread sweet cane and cedar.
The gods inhaled the smoke, inhaled the sweet-smell-
ing smoke,
Like Aies the gods collected over the offering.
Thither then came Ishtar,
Lifted on high her bow, which Anu had made :-
These days I will not forget, will keep them in remem-
brance,
Them I will never forget.
Let the gods come to the altar,
But let not Bel to the altar come,
Because he heedlessly wrought, the flood he brought on,
To destruction my people gave over.
Thither came Bel and saw the ship,
Full of anger was he
Against the gods and the spirits of heaven:-
What soul has escaped!
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In the destruction no man shall live.
Then Adar opened his mouth and spake,
Spake to the warlike Bel:
Who but Ea knew it ?
He knew and all he hath told.
Then Ea opened his mouth,
Spake to the warlike Bel:
Thou art the valiant leader of the gods,
Why hast thou heedlessly wrought, and brought on the flood ?
Let the sinner bear his sin, the wrongdoer his wrong;
Yield to our request, that he be not wholly destroyed.
Instead of sending a flood, send lions that men be reduced;
Instead of sending a flood, send hyenas that men be reduced;
Instead of sending a flood, send flames to waste the land;
Instead of sending a flood, send pestilence that men be reduced.
The counsel of the great gods to him I did not impart;
A dream to Hasisadra I sent, and the will of the gods he learned.
Then came right reason to Bel,
Into the ship he entered,
Took my hand and lifted me up,
Raised my wife and laid her hand in mine,
To us he turned, between us he stepped,
His blessing he gave.
Human Hasisadra has been,
But he and his wife united
Now to the gods shall be raised,
And Hasisadra shall dwell far off at the mouth of the
streams.
Then they took me and placed me
Far off at the mouth of the streams.
V. THE EAGLE AND THE SNAKE
Tº
10. SAMAS came the snake and said :-
The eagle has come to my nest, my young are scat-
tered.
See, O Samas, what evil he has done me.
Help me, thy nest is as broad as the earth,
Thy snare is like the heavens,
Who can escape out of thy net ?
Hearing the snake's complaint,
Samas opened his mouth and spake:-
Get thee on thy way, go to the mountain.
A wild ox shall be thy hiding-place.
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73
Open his body, tear out his inward parts,
Make thy dwelling within him.
All the birds of heaven will descend, with them will
come the eagle,
Heedless and hurrying on the Aesh he will swoop,
Thinking of that which is hidden inside.
So soon as he enters the ox, seize his wing,
Tear off his wing-feathers and claws,
Pull him to pieces and cast him away,
Let him die of hunger and thirst.
So as the mighty Samas commanded,
Rose the snake, went to the mountain,
There he found a wild ox,
Opened his body, tore out his inward parts,
Entered and dwelt within him.
And the birds of heaven descended, with them came the
eagle.
Yet the eagle, fearing a snare, ate not of the Aesh with
the birds.
The eagle spake to his young:-
We will not fly down, nor eat of the flesh of the wild ox.
An eaglet, keen of eye, thus to his father spake:-
In the flesh of the ox lurks the snake
[The rest is lost. )
VI. THE FLIGHT OF ETANA
T"
VE priests have offered my sacrifice
With joyful hearts to the gods.
O Lord, issue thy command,
Give me the plant of birth, show me the plant of birth.
Bring the child into the world, grant me a son.
Samas opened his mouth and spake to Etana :-
Away with thee, go to the mountain.
The eagle opened his mouth and spake to Etana :-
Wherefore art thou come?
Etana opened his mouth and said to the eagle :-
My friend, give me the plant of birth, show me the plant
of birth,
Bring the child into the world, grant me a son.
To Etana then spake the eagle:-
My friend, be of good cheer.
Come, let me bear thee to Anu's heaven.
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On my breast lay thy breast,
Grasp with thy hands the feathers of my wings,
On my side lay thy side.
On his breast he laid his breast,
On his feathers he placed his hands,
On his side laid his side,
Firmly he clung, great was his weight.
Two hours he bore him on high.
The eagle spake to him, to Etana:-
See my friend, the land, how it lies,
Look at the sea, the ocean-girded,
(waters.
Like a mountain looks the land, the sea like petty
Two hours more he bore him up.
The eagle spake to him, to Etana:-
See my friend the land, how it lies,
The sea is like the girdle of the land.
Two hours more he bore him up.
The eagle spake to him, to Etana:
See my friend the land, how it lies,
The sea is like the gardener's ditches.
Up they rose to Anu's heaven,
Came to the gate of Anu, Bel and Ea.
Come, my friend, let me bear thee to Ishtar,
To Ishtar, the queen, shalt thou go, and dwell at her
feet.
On my side lay thy side,
Grasp my wing-feathers with thy hands.
On his side he laid his side,
His feathers he grasped with his hands.
Two hours he bore him on high.
My friend see the land, how it lies,
How it spreads itself out.
The broad sea is as great as a court.
Two hours he bore him on high.
My friend see the land, how it lies,
The land is like the bed of a garden,
The broad sea is as great as a [. ]
Two hours he bore him on high.
My friend see the land, how it lies.
[Etana, frightened, begs the eagle to ascend no further; then, as it seems,
the bird's strength is exhausted. ]
To the earth the eagle fell down
Shattered upon the ground.
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75
VII. THE GOD ZU
H
E SEES the badges of rule,
His royal crown, his raiment divine.
On the tablets of fate of the god Zu fixes his look.
On the father of the gods, the god of Duranki, Zu fixes
his gaze.
Lust after rule enters into his soul.
I will take the tablets of fate of the gods,
Will determine the oracle of all the gods,
Will set up my throne, all orders control,
Will rule all the heavenly spirits.
His heart was set on combat.
[of day.
At the entrance of the hall he stands, waiting the break
When Bel dispensed the tender rains,
Sat on his throne, put off his crown,
He snatched the tablets of fate from his hands,
Seized the power, the control of commands.
Down flew Zu, in a mountain he hid.
There was anguish and crying.
On the earth Bel poured out his wrath.
Anu opened his mouth and spake,
Said to the gods his children:-
Who will conquer Zu?
Great shall be his name among the dwellers of all lands.
They called for Ramman, the mighty, Anu's son.
To him gives Anu command:-
Up, Ramman, my son, thou hero,
From thine attack desist not, conquer Zu with thy
weapons,
(gods.
That thy name may be great in the assembly of the great
Among the gods thy brethren, none shall be thy equal.
Thy shrines on high shall be built;
Found thee cities in all the world;
Thy cities shall reach to the mountain of the world;
Show thyself strong for the gods, strong be thy name!
To Anu his father's command Ramman answered and
spake:-
My father, who shall come to the inaccessible mound?
Who is like unto Zu among the gods thy sons ?
The tablets of fate he has snatched from his hands,
Seized on the power, the control of commands.
Zu has filed and hides in his mountain.
[ The rest is lost. ]
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ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
VIII. ADAPA AND THE SOUTHWIND
UN
NDER the water the Southwind blew him
Sunk him to the home of the fishes.
O Southwind, ill hast thou used me, thy wings I
will break.
As thus with his mouth he spake the wings of the South-
wind were broken.
Seven days long the Southwind over the earth blew no
more.
To his messenger Ila-Abrat
Anu then spake thus:-
Why for seven days long
Blows the Southwind no more on the earth ?
His messenger Ila-Abrat answered and said: My lord,
Adapa, Ea's son, hath broken the wings of the Southwind.
When Anu heard these words,
“Aha! ” he cried, and went forth.
[Ea, the ocean-god, then directs his son how to proceed in order to avert
Anu's wrath. Some lines are mutilated. ]
At the gate of Anu stand.
The gods Tammuz and Iszida will see thee and ask :-
Why lookest thou thus, Adapa,
For whom wearest thou garments of mourning?
From the earth two gods have vanished, therefore do I
thus.
Who are these two gods who from the earth have vanished ?
At each other they will look, Tammuz and Iszida, and
lament.
A friendly word they will speak to Anu
Anu's sacred face they will show thee.
When thou to Anu comest,
Food of death will be offered thee, eat not thereof.
Water of death will be offered thee, drink not thereof.
A garment will be offered thee, put it on.
Oil will be offered thee, anoint thyself therewith.
What I tell thee neglect not, keep my word in mind.
Then came Anu's messenger:-
The wing of the Southwind Adapa has broken,
Deliver him up to me.
Up to heaven he came, approached the gate of Anu.
At Anu's gate Tammuz and Iszida stand,
Adapa they see, and “Aha! ” they cry.
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O Adapa, wherefore lookest thou thus,
For whom wearest thou apparel of mourning?
From the earth two gods have vanished
Therefore I wear apparel of mourning.
Who are these two gods who from the earth have vanished ?
At one another look Tammuz and Iszida and lament.
Adapa go hence to Anu.
When he came, Anu at him looked, saying, O Adapa,
Why hast thou broken the Southwind's wing ?
Adapa answered: My lord,
'Fore my lord's house I was fishing,
In the midst of the sea, it was smooth,
Then the Southwind began to blow
Under it forced me, to the home of the fishes I sank.
[By this speech Anu's anger is turned away. )
A beaker he set before him.
What shall we offer him? Food of life
Prepare for him that he may eat.
Food of life was brought for him, but he ate not.
Water of life was brought for him, but he drank not.
A garment was brought him, he put it on,
Oil they gave him, he anointed himself therewith.
Anu looked at him and mourned:-
And now, Adapa, wherefore
Has thou not eaten or drunken ?
Now canst thou not live forever.
Ea, my lord, commanded me:-
Thou shalt not eat nor drink.
IX. PENITENTIAL PSALMS
I,
The Suppliant :
THY servant, full of sin cry to thee.
The sinner's earnest prayer thou dost accept,
The man on whom thou lookest lives,
Mistress of all, queen of mankind,
Merciful one, to whom it is good to turn,
Who acceptest the sigh of the heart.
The Priest :
Because his god and his goddess are angry, he cries
to thee.
To him turn thy face, take his hand.
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The Suppliant :
Beside thee there is no god to guide me.
Look in mercy on me, accept my sigh,
Say why do I wait so long.
Let thy face be softened!
How long, O my. lady!
May thy kindness be turned to me!
Like a dove I mourn, full of sighing.
The Priest :
With sorrow and woe
His soul is full of sighing,
Tears he sheds, he pours out laments.
II
O mother of the gods, who performest the commands of Bel,
Who makest the young grass sprout, queen of mankind,
Creator of all, guide of every birth,
Mother Ishtar, whose might no god approaches,
Exalted mistress, mighty in command!
A prayer I will utter, let her do what seems her good.
O my lady, make me to know my doing,
Food I have not eaten, weeping was my nourishment,
Water I have not drunk, tears were my drink,
My heart has not been joyful nor my spirits glad.
Many are my sins, sorrowful my soul.
O my lady, make me to know my doing,
Make me a place of rest,
Cleanse my sin, lift up my face.
May my god, the lord of prayer, before thee set my prayer!
May my goddess, the lady of supplication, before thee set my
supplication!
May the storm-god set my prayer before thee!
[The intercession of a number of gods is here invoked. ]
Let thy eye rest graciously on me.
Turn thy face graciously to me.
Let thy heart be gentle, thy spirit mild.
III
O lady, in sorrow of heart sore oppressed I cry to thee.
O lady, to thy servant favor show.
Let thy heart be favorable,
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To thy servant full of sorrow show thy pity,
Turn to him thy face, accept his prayer.
IV
To thy servant with whom thou art angry graciously turn,
May the anger of my lord be appeased,
Appeased the god I know not!
The goddess I know, the goddess I know not,
The god who was angry with me,
The goddess who was angry with me be appeased!
The sin which I have committed I know not.
May my god name a gracious name,
My goddess name a gracious name,
The god I know, the god I know not
Name a gracious name,
The goddess I know, the goddess I know not
Name a gracious name!
Pure food I have not eaten,
Pure water I have not drunk,
The wrath of my god, though I knew it not, was my food,
The anger of my goddess, though I knew it not, cast me
down.
O lord, many are my sins, great my misdeeds.
[These phrases are repeated many times. )
The lord has looked on me in anger,
The god has punished me in wrath,
The goddess was angry with me and hath brought me to
sorrow.
I sought for help, but no one took my hand,
I wept, but no one to me came,
I cry aloud, there is none that hears me,
Sorrowful I lie on the ground, look not up.
To my merciful god I turn, I sigh aloud,
The feet of my goddess I kiss [. ]
To the known and unknown god I loud do sigh,
To the known and unknown goddess I loud do sigh,
O lord, look on me, hear my prayer,
O goddess, look on me, hear my prayer.
Men are perverse, nothing they know.
Men of every name, what do they know?
Do they good or ill, nothing they know.
O lord, cast not down thy servant!
:
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Him, plunged into the flood, seize by the hand!
The sin I have committed turn thou to favor!
The evil I have done may the wind carry it away!
Tear in pieces my wrong-doings like a garment!
My god, my sins are seven times seven- forgive my sins!
My goddess, my sins are seven times seven - forgive my sins!
Known and unknown god, my sins are seven times seven - forgive
my sins!
Known and unknown goddess, my sins are seven times seven forgive
my sins!
Forgive my sins, and I will humbly bow before thee.
V
May the lord, the mighty ruler Adar, announce my prayer to thee!
May the suppliant lady Nippur announce my prayer to thee!
May the lord of heaven and earth, the lord of Eridu, announce my
prayer to thee!
The mother of the great house, the goddess Damkina, announce my
prayer to thee!
May Marduk, the lord of Babylon, announce my prayer to thee!
May his consort, the exalted child of heaven and earth, announce my
prayer to thee!
May the exalted minister, the god who names the good name, an-
nounce my prayer to thee!
May the bride, the first-born of the god, announce my prayer to thee!
May the god of storm-flood, the lord Harsaga, announce my prayer
to thee!
May the gracious lady of the land announce my prayer to thee!
X. INSCRIPTION OF SENNACHERIB
( Taylor-cylinder, B. C. 701.
Cf. 2 Kings xviii. , xix. )
S
ENNACHERIB, the great king, the powerful king,
The king of the world, the king of As ria,
The king of the four zones,
The wise shepherd, the favorite of the great gods,
The protector of justice, the lover of righteousness,
The giver of help, the aider of the weak,
The perfect hero, the stalwart warrior, the first of princes,
The destroyer of the rebellious, the destroyer of enemies -
Assur, the mighty rock, a kingdom without rival has granted
me,
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Over all who sit on sacred seats he has exalted my arms,
From the upper sea of the setting sun
To the lower sea of the rising sun,
All the blackheaded people he has cast beneath my feet,
The rebellious princes shun battle with me.
They forsook their dwellings; like a falcon
Which dwells in the clefts, they fed alone to an inaccessi-
ble place.
To the city of Ekron I went,
The governors and princes who had done evil I slew,
I bound their corpses to poles around the city.
The inhabitants of the city who had done evil I reckoned as
spoil;
To the rest who had done no wrong I spoke peace.
Padi, their king, I brought from Jerusalem,
King over them I made him.
The tribute of my lordship I laid upon him.
Hezekiah of Judah, who had not submitted to me,
Forty-six of his strong cities, small cities without number, I
besieged.
Casting down the walls, advancing engines, by assault I took
them.
Two hundred thousand, one hundred and fifty men and
women, young and old,
Horses, mules, asses, camels, oxen, sheep,
I brought out and reckoned as spoil.
Hezekiah himself I shut up like a caged bird
In Jerusalem, his royal city,
The walls I fortified against him,
Whoever came out of the gates I turned him back.
His cities which I had plundered I divided from his land
And gave them to Mitinti, king of Ashdod,
To Padi, king of Ekron, and to Silbal, king of Gaza.
To the former tribute paid yearly
I added the tribute of alliance of my lordship and
Laid that upon him. Hezekiah himself
Was overwhelmed by the fear of the brightness of my lord-
ship.
The Arabians and his other faithful warriors
Whom, for the defence of Jerusalem, his royal city,
He had brought in, fell into fear,
With thirty talents of gold and eight hundred talents of
silver, precious stones,
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Couches of ivory, thrones of ivory,
And his daughters, his women of the palace,
The young men and the young women, to Nineveh, the city
of my lordship,
I caused to be brought after me, and he sent his ambassadors
To give tribute and to pay homage.
XI. INVOCATION TO THE GODDESS BELTIS
T"
10 BELTIs, the great Lady, chief of heaven and earth,
Queen of all the gods, mighty in all the lands.
Honored is her festival among the Ishtars.
She surpasses her offspring in power.
She, the shining one, like her brother, the sun,
Enlightens Heaven and earth,
Mistress of the spirits of the underworld,
First-born of Anu, great among the gods,
Ruler over her enemies,
The seas she stirs up,
The wooded mountains tramples under foot.
Mistress of the spirits of upper air,
Goddess of battle and fight,
Without whom the heavenly temple
None would render obedience,
She, the bestower of strength, grants the desire of the
faithful,
Prayers she hears, supplication receives, entreaty accepts.
Ishtar, the perfect light, all-powerful,
Who enlightens Heaven and earth,
Her name is proclaimed throughout all the lands,
Esarhaddon, king of lands, fear not.
To her it is good to pray.
XII. ORACLES OF ISHTAR OF ARBELA
(B. C. 680-668)
E
SARHADDON, king of lands, fear not.
The lord, the spirit who speaks to thee
I speak to him, I have not kept it back.
Thine enemies, like the floods of Sivan
Before thee flee perpetually.
I the great goddess, Ishtar of Arbela
Have put thine enemies to flight.
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Where are the words I spake to thee?
Thou hast not trusted them.
I, Ishtar of Arbela, thy foes
Into thy hands I give
In the van and by thy side I go, fear not
In the midst of thy princes thou art.
In the midst of my host I advance and rest.
O Esarhaddon, fear not.
Sixty great gods are with me to guard thee,
The Moon-god on thy right, the Sun-god on thy left,
Around thee stand the sixty great gods,
And make the centre firm.
Trust not to man, look thou to me
Honor me and fear not.
To Esarhaddon, my king,
Long days and length of years I give.
Thy throne beneath the heavens I have established;
In a golden dwelling thee I will guard in heaven
Guard like the diadem of my head.
The former word which I spake thou didst not trust,
But trust thou now this later word and glorify me,
When the day dawns bright complete thy sacrifice.
Pure food thou shalt eat, pure waters drink,
In thy palace thou shalt be pure.
Thy son, thy son's son the kingdom
By the blessing of Nergal shall rule.
XIII. AN ERECHITE'S LAMENT
Hºw
ow long, O my Lady, shall the strong enemy hold thy
sanctuary?
There is want in Erech, thy principal city;
Blood is flowing like water in Eulbar, the house of thy oracle;
He has kindled and poured out fire like hailstones on all thy
lands.
My Lady, sorely am I fettered by misfortune;
My Lady, thou hast surrounded me, and brought me to grief.
The mighty enemy has smitten me down like a single reed.
Not wise myself, I cannot take counsel;
I mourn day and night like the fields.
I, thy servant, pray to thee.
Let thy heart take rest, let thy disposition be softened.
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84
--
ABIGAIL ADAMS
( 1744-1818)
BY LUCIA GILBERT RUNKLE
Kui
He Constitution of the State of Massachusetts, adopted in the
year 1780, contains an article for the Encouragement of
Literature, which, it declares, should be fostered because its
influence is to countenance and inculcate the principles of humanity
and general benevolence, public and private charity, industry and fru-
gality, honesty and punctuality in dealings, sincerity and good humor,
and all social affections and generous sentiments among the people. ”
In these words, as in a mirror, is reflected the Massachusetts of the
eighteenth century, where households like
the Adamses', the Warrens', the Otises',
made the standard of citizenship. Six
years before this remarkable document
was framed, Abigail Adams had written
to her husband, then engaged in nation-
making in Philadelphia :-"I most sincerely
wish that some more liberal plan might
be laid and executed for the benefit of
the rising generation, and that our
Constitution may be distinguished for en-
couraging learning and virtue. And he,
spending his days and nights for his coun-
try, sacrificing his profession, giving up
the hope of wealth, writes her:-“I believe my children will think
that I might as well have labored a little, night and day, for their
benefit. But I will tell them that I studied and labored to procure
a free constitution of government for them to solace themselves
under; and if they do not prefer this to ample fortune, to ease and
elegance, they are not my children. They shall live upon thin diet,
wear mean clothes, and work hard with cheerful hearts and free
spirits, or they may be the children of the earth, or of no one,
for me. ”
In old Weymouth, one of those quiet Massachusetts towns, half-
hidden among the umbrageous hills, where the meeting-house and the
school-house rose before the settlers' cabins were built, where the one
elm-shaded main street stretches its breadth between two lines of
self-respecting, isolated frame houses, each with its grassy dooryard,
its lilac bushes, its fresh-painted offices, its decorous wood-pile laid
f
new
ABIGAIL ADAMS
## p. 85 (#99) ##############################################
ABIGAIL ADAMS
85
-
with architectural balance and symmetry, — there, in the dignified
parsonage, on the uth of November, 1744, was born to Parson William
Smith and Elizabeth his wife, Abigail, the second of three beautiful
daughters. Her mother was a Quincy, of a distinguished line, and
her mother was a Norton, of a strain not less honorable. Nor were
the Smiths unimportant.
In that day girls had little instruction. Abigail says of herself, in
one of her letters:— "I never was sent to any school. Female educa-
tion, in the best families, went no further than writing and arithmetic;
in some few and rare instances, music and dancing. It was fashion-
able to ridicule female learning. ” But the household was bookish.
Her mother knew the British Poets” and all the literature of Queen
Anne's Augustan age. Her beloved grandmother Quincy, at Mount
Wollaston, seems to have had both learning and wisdom, and to her
father she owed the sense of fun, the shrewdness, the clever way of
putting things which make her letters so delightful.
The good parson was skillful in adapting Scripture to special exi-
gencies, and throughout the Revolution he astonished his hearers by
the peculiar fitness of his texts to political uses. It is related of him
that when his eldest daughter married Richard Cranch, he preached
to his people from Luke, tenth chapter, forty-second verse: “And
Mary hath chosen that good part which shall not be taken away
from her. ” When, a year later, young John Adams came courting
the brilliant Abigail, the parish, which assumed a right to be heard
on the question of the destiny of the minister's daughter, grimly ob-
jected. He was upright, singularly abstemious, studious; but he was
poor, he was the son of a small farmer, and she was of the gentry.
He was hot-headed and somewhat tactless, and offended his critics.
Worst of all, he was a lawyer, and the prejudice of colonial society
reckoned a lawyer hardly honest. He won this most important of
his cases, however, and Parson Smith's marriage sermon for the bride
of nineteen was preached from the text, «For John came neither
eating bread nor drinking wine, and ye say, He hath a devil. ”
For ten years Mrs. Adams seems to have lived a most happy life,
either in Boston or Braintree, her greatest grief being the frequent
absences of her husband on circuit. His letters to her are many and
delightful, expressing again and again, in the somewhat formal
phrases of the period, his affection and admiration. She
She wrote
seldom, her household duties and the care of the children, of whom
there were four in ten years, occupying her busy hands.
Meanwhile, the clouds were growing black in the political sky.
Mr. Adams wrote arguments and appeals in the news journals over
Latin signatures, papers of instructions to Representatives to the
General Court, and legal portions of the controversy between the
D
## p. 86 (#100) #############################################
86
ABIGAIL ADAMS
can
ror.
delegates and Governor Hutchinson. In all this work Mrs. Adams
constantly sympathized and advised. In August, 1774, he went to
Philadelphia as a delegate to a general council of the colonies called
to concert measures for united action. And now begins the famous
correspondence, which goes on for a period of nine years, which was
intended to be seen only by the eyes of her husband, which she
begs him, again and again, to destroy as not worth the keeping, yet
which has given her a name and place among the world's most charm-
ing letter-writers.
Her courage, her cheerfulness, her patriotism, her patience never
fail her. Braintree, where, with her little brood, she is to stay, is
close to the British lines. Raids and foraging expeditions are immi-
nent. Hopes of a peaceful settlement grow dim.
“What course you
or will take,” she writes her husband, is all wrapped in the
bosom of futurity. Uncertainty and expectation leave the mind great
scope. Did ever any kingdom or State regain its liberty, when once
it was invaded, without bloodshed? I cannot think of it without hor-
Yet we are told that all the misfortunes of Sparta were occas-
ioned by their too great solicitude for present tranquillity, and, from
an excessive love of peace, they neglected the means of making it
sure and lasting. They ought to have reflected, says Polybius, that,
(as there is nothing more desirable or advantageous than peace, when
founded in justice and honor, so there is nothing more shameful, and
at the same time more pernicious, when attained by bad measures,
and purchased at the price of liberty. ) »
Thus in the high Roman fashion she faces danger; yet her sense
of fun never deserts her, and in the very next letter she writes,
parodying her husband's documents: -« The drouth has been very
severe. My poor cows will certainly prefer a petition to you, setting
forth their grievances, and informing you that they have been de-
prived of their ancient privileges, whereby they are become great
sufferers, and desiring that these may be restored to them. More
especially as their living, by reason of the drouth, is all taken from
them, and their property which they hold elsewhere is decaying, they
humbly pray that you would consider them, lest hunger should break
through stone walls. ”
By midsummer the small hardships entailed by the British occu-
pation of Boston were most vexatious. “We shall very soon have no
coffee, nor sugar, nor pepper, but whortleberries and milk we are
not obliged to commerce for,” she writes, and in letter after letter
she begs for pins. Needles are desperately needed, but without pins
how can domestic life go on, and not a pin in the province!
On the 14th of September she describes the excitement in Boston,
the Governor mounting cannon on Beacon Hill, digging intrenchments
## p. 87 (#101) #############################################
ABIGAIL ADAMS
87
so
on the Neck, planting guns, throwing up breastworks, encamping a
regiment. In consequence of the powder being taken from Charles-
town, she goes on to say, a general alarm spread through all the
towns and was soon caught in Braintree. And then she describes
one of the most extraordinary scenes in history. About eight o'clock
on Sunday evening, she writes to her husband, at least two hundred
men, preceded by a horse-cart, passed by her door in dead silence,
and marched down to the powder-house, whence they took out the
town's powder, because they dared not trust it where there were
many Tories, carried it into the other parish, and there secreted it.
On their way they captured a notorious “King's man,” and found on
him two warrants aimed at the Commonwealth. When their patriotic
trust was discharged, they turned their attention to the trembling
Briton. Profoundly excited and indignant though they were, they
never thought of mob violence, but, true to the inherited instincts of
their race, they resolved themselves into a public meeting! The
hostile warrants being produced and exhibited, it was put to a vote
whether they should be burned or preserved. The majority voted
for burning them. Then the two hundred gathered in a circle round
the single lantern, and maintained a rigid silence while the offending
papers were consumed. That done -- the blazing eyes in that grim
circle of patriots watching the blazing writs — «they called a vote
whether they should huzza; but, it being Sunday evening, it passed
in the negative! ”
Only in the New England of John Winthrop and the Mathers, of
John Quincy and the Adamses, would such a scene have been pos-
sible: a land of self-conquest and self-control, of a deep love of the
public welfare and a willingness to take trouble for a public object.
A little later Mrs. Adams writes her husband that there has been
a conspiracy among the negroes, though it has been kept quiet. "I
wish most sincerely,” she adds, that there was not a slave in the
province. It always appeared a most iniquitous scheme to me - to
fight ourselves for what we are daily robbing and plundering from
those who have as good a right to freedom as we have. ”
Nor were the sympathies of this clever logician confined to
the slaves. A month or two before the Declaration of Independence
was made she writes her constructive statesman:--"I long to hear
that you have declared an independence. And by the way, in the
new code of laws which I suppose it will be necessary for you to
make, I desire you would remember the ladies, and be more gener-
ous and favorable to them than your ancestors. Do not put such un-
limited power into the hands of the husbands! Remember, all men
would be tyrants if they could! If particular care and attention is
not paid to the ladies, we are determined to foment a rebellion, and
## p. 88 (#102) #############################################
88
ABIGAIL ADAMS
will not hold ourselves bound by any laws in which we have no voice
or representation. That your sex are naturally tyrannical is a truth
so thoroughly established as to admit of no dispute; but such of you
as wish to be happy willingly give up the harsh title of master for
the more tender and endearing one of friend. Why, then, not put
it out of the power of the vicious and the lawless to use us with
cruelty and indignity with impunity ? Men of sense in all ages abhor
those customs which treat us only as the vassals of your sex. Regard
us, then, as being placed by Providence under your protection; and
in imitation of the Supreme Being, make use of that power only for
our happiness,” — a declaration of principles which the practical house-
wife follows up by saying :-"I have not yet attempted making salt-
petre, but after soap-making, believe I shall make the experiment.
find as much as I can do to manufacture clothing for my family,
which would else be naked. I have lately seen a small manuscript
describing the proportions of the various sorts of powder fit for can-
non, small arms, and pistols. If it would be of any service your
way, I will get it transcribed and send it to you. ”
She is interested in everything, and she writes about everything
in the same whole-hearted way,— farming, paper money, the mak-
ing of molasses from corn-stalks, the new remedy of inoculation,
(Common Sense) and its author, the children's handwriting, the state
of Harvard College, the rate of taxes, the most helpful methods
of enlistment, Chesterfield's Letters, the town elections, the higher
education of women, and the getting of homespun enough for Mr.
Adams's new suit.
She manages, with astonishing skill, to keep the household in
comfort. She goes through trials of sickness, death, agonizing sus-
pense, and ever with the same heroic cheerfulness, that her anxious
husband may be spared the pangs which she endures. When he is
sent to France and Holland, she accepts the new parting as another
service pledged to her country. She sees her darling boy of ten go
with his father, aware that at the best she must bear months of
silence, knowing that they may perish at sea or fall into the hands
of privateers; but she writes with indomitable cheer, sending the lad
tender letters of good advice, a little didactic to modern taste, but
throbbing with affection. “Dear as you are to me,” says this tender
mother, “I would much rather you should have found your grave in
the ocean you have crossed than see you an immoral, profligate, or
graceless child. ”
It was the lot of this country parson's daughter to spend three
years in London as wife of the first American minister, to see her
husband Vice-President of the United States for eight years and Pres-
ident for four, and to greet her son as the eminent Monroe's valued
## p. 89 (#103) #############################################
ABIGAIL ADAMS
89
Secretary of State, though she died, seventy-four years young,"
before he became President. She could not, in any station, be more
truly a lady than when she made soap and chopped kindling on her
Braintree farm.
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
69
IV.
THE FLOOD
H Н
[The hero Gilgamesh (Izdubar), wandering in search of healing for his
sickness, finds Hasisadra (Xisutbros), the Babylonian Noah, wbo tells him the
story of the Flood. ]
ASISADRA spake to him, to Gilgamesh :--
To thee I will reveal, Gilgamesh, the story of my
deliverance,
And the oracle of the gods I will make known to thee.
The city Surippak, which, as thou knowest,
Lies on the Euphrates' bank,
Already old was this city
When the gods that therein dwell
To send a flood their heart impelled them,
All the great gods: their father Anu,
Their counsellor the warlike Bel,
Adar their throne-bearer and the Prince Ennugi.
The lord of boundless wisdom,
Ea, sat with them in council.
Their resolve he announced and so he spake :-
O thou of Surippak, son of Ubaratutu,
Leave thy house and build a ship.
They will destroy the seed of life.
Do thou preserve in life, and hither bring the seed of life
Of every sort into the ship.
(Here follows a statement of the dimensions of the ship, but the numbers
are lost. )
When this I heard to Ea my lord I spake:-
The building of the ship, o lord, which thou commandest
If I perform it, people and elders will mock me.
Ea opened his mouth and spake,
Spake to me, his servant:-
[The text is here mutilated: Hasisadra is ordered to threaten the mockers
with Ea's vengeance. )
Thou, however, shut not thy door till I shall send thee word.
Then pass through the door and bring
All grain and goods and wealth,
Family, servants and maids and all thy kin,
The cattle of the field, the beasts of the field.
Hasisadra opened his mouth, to Ea his lord he said :-
O my lord, a ship in this wise hath no one ever built .
## p. 70 (#84) ##############################################
70
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
[Hasisadra tells how he built the ship according to Ea's directions. )
All that I had I brought together,
All of silver and all of gold,
And all of the seed of life into the ship I brought.
And my household, men and women,
The cattle of the field, the beasts of the field,
And all my kin I caused to enter.
Then when the sun the destined time brought on,
To me he said at even-fall:-
Destruction shall the heaven rain.
Enter the ship and close the door.
With sorrow on that day I saw the sun go down.
The day on which I was to enter the ship I was afraid.
Yet into the ship I went, behind me the door I closed.
Into the hands of the steersman I gave the ship with its
cargo.
Then from the heaven's horizon rose the dark cloud
Raman uttered his thunder,
Nabu and Sarru rushed on,
Over hill and dale strode the throne-bearers,
Adar sent ceaseless streams, floods the Anunnaki brought.
Their power shakes the earth,
Raman's billows up to heaven mount,
All light to darkness is turned.
Brother looks not after brother, no man for another cares.
The gods in heaven are frightened, refuge they seek,
Upward they mount to the heaven of Anu.
Like a dog in his lair,
So cower the gods together at the bars of heaven.
Ishtar cries out in pain, loud cries the exalted goddess :-
All is turned to mire.
ſevil.
This evil to the gods I announced, to the gods foretold the
This exterminating war foretold
Against my race of mankind.
Not for this bare I men that like the brood of the fishes'
They should fill the sea.
Then wept the gods with her over the Anunnaki,
In lamentation sat the gods, their lips hard pressed together.
Six days and seven nights ruled wind and food and storm.
But when the seventh day broke, subsided the storm, and
the flood
## p. 71 (#85) ##############################################
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
71
Which raged like a mighty host, settled itself to quiet.
Down went the sea, ceased storm and flood.
Through the sea I rode lamenting.
The upper dwellings of men were ruined,
Corpses floated like trees.
A window I opened, on my face the daylight fell.
I shuddered and sat me down weeping,
Over my face flowed my tears.
I rode over regions of land, on a terrible sea.
Then rose one piece of land twelve measures high.
To the land Nizir the ship was steered,
The mountain Nizir held the ship fast, and let it no more go.
.
At the dawn of the seventh day,
I took a dove and sent it forth.
Hither and thither flew the dove,
No resting-place it found, back to me it came.
A swallow I took and sent it forth,
No resting-place it found, and back to me it came.
A raven I took and sent it forth,
Forth flew the raven and saw that the water had
fallen,
Carefully waded on but came not back.
All the animals then to the four winds I sent.
A sacrifice I offered,
An altar I built on the mountain-top,
By sevens I placed the vessels,
Under them spread sweet cane and cedar.
The gods inhaled the smoke, inhaled the sweet-smell-
ing smoke,
Like Aies the gods collected over the offering.
Thither then came Ishtar,
Lifted on high her bow, which Anu had made :-
These days I will not forget, will keep them in remem-
brance,
Them I will never forget.
Let the gods come to the altar,
But let not Bel to the altar come,
Because he heedlessly wrought, the flood he brought on,
To destruction my people gave over.
Thither came Bel and saw the ship,
Full of anger was he
Against the gods and the spirits of heaven:-
What soul has escaped!
## p. 72 (#86) ##############################################
72
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
In the destruction no man shall live.
Then Adar opened his mouth and spake,
Spake to the warlike Bel:
Who but Ea knew it ?
He knew and all he hath told.
Then Ea opened his mouth,
Spake to the warlike Bel:
Thou art the valiant leader of the gods,
Why hast thou heedlessly wrought, and brought on the flood ?
Let the sinner bear his sin, the wrongdoer his wrong;
Yield to our request, that he be not wholly destroyed.
Instead of sending a flood, send lions that men be reduced;
Instead of sending a flood, send hyenas that men be reduced;
Instead of sending a flood, send flames to waste the land;
Instead of sending a flood, send pestilence that men be reduced.
The counsel of the great gods to him I did not impart;
A dream to Hasisadra I sent, and the will of the gods he learned.
Then came right reason to Bel,
Into the ship he entered,
Took my hand and lifted me up,
Raised my wife and laid her hand in mine,
To us he turned, between us he stepped,
His blessing he gave.
Human Hasisadra has been,
But he and his wife united
Now to the gods shall be raised,
And Hasisadra shall dwell far off at the mouth of the
streams.
Then they took me and placed me
Far off at the mouth of the streams.
V. THE EAGLE AND THE SNAKE
Tº
10. SAMAS came the snake and said :-
The eagle has come to my nest, my young are scat-
tered.
See, O Samas, what evil he has done me.
Help me, thy nest is as broad as the earth,
Thy snare is like the heavens,
Who can escape out of thy net ?
Hearing the snake's complaint,
Samas opened his mouth and spake:-
Get thee on thy way, go to the mountain.
A wild ox shall be thy hiding-place.
## p. 73 (#87) ##############################################
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
73
Open his body, tear out his inward parts,
Make thy dwelling within him.
All the birds of heaven will descend, with them will
come the eagle,
Heedless and hurrying on the Aesh he will swoop,
Thinking of that which is hidden inside.
So soon as he enters the ox, seize his wing,
Tear off his wing-feathers and claws,
Pull him to pieces and cast him away,
Let him die of hunger and thirst.
So as the mighty Samas commanded,
Rose the snake, went to the mountain,
There he found a wild ox,
Opened his body, tore out his inward parts,
Entered and dwelt within him.
And the birds of heaven descended, with them came the
eagle.
Yet the eagle, fearing a snare, ate not of the Aesh with
the birds.
The eagle spake to his young:-
We will not fly down, nor eat of the flesh of the wild ox.
An eaglet, keen of eye, thus to his father spake:-
In the flesh of the ox lurks the snake
[The rest is lost. )
VI. THE FLIGHT OF ETANA
T"
VE priests have offered my sacrifice
With joyful hearts to the gods.
O Lord, issue thy command,
Give me the plant of birth, show me the plant of birth.
Bring the child into the world, grant me a son.
Samas opened his mouth and spake to Etana :-
Away with thee, go to the mountain.
The eagle opened his mouth and spake to Etana :-
Wherefore art thou come?
Etana opened his mouth and said to the eagle :-
My friend, give me the plant of birth, show me the plant
of birth,
Bring the child into the world, grant me a son.
To Etana then spake the eagle:-
My friend, be of good cheer.
Come, let me bear thee to Anu's heaven.
## p. 74 (#88) ##############################################
74
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
On my breast lay thy breast,
Grasp with thy hands the feathers of my wings,
On my side lay thy side.
On his breast he laid his breast,
On his feathers he placed his hands,
On his side laid his side,
Firmly he clung, great was his weight.
Two hours he bore him on high.
The eagle spake to him, to Etana:-
See my friend, the land, how it lies,
Look at the sea, the ocean-girded,
(waters.
Like a mountain looks the land, the sea like petty
Two hours more he bore him up.
The eagle spake to him, to Etana:-
See my friend the land, how it lies,
The sea is like the girdle of the land.
Two hours more he bore him up.
The eagle spake to him, to Etana:
See my friend the land, how it lies,
The sea is like the gardener's ditches.
Up they rose to Anu's heaven,
Came to the gate of Anu, Bel and Ea.
Come, my friend, let me bear thee to Ishtar,
To Ishtar, the queen, shalt thou go, and dwell at her
feet.
On my side lay thy side,
Grasp my wing-feathers with thy hands.
On his side he laid his side,
His feathers he grasped with his hands.
Two hours he bore him on high.
My friend see the land, how it lies,
How it spreads itself out.
The broad sea is as great as a court.
Two hours he bore him on high.
My friend see the land, how it lies,
The land is like the bed of a garden,
The broad sea is as great as a [. ]
Two hours he bore him on high.
My friend see the land, how it lies.
[Etana, frightened, begs the eagle to ascend no further; then, as it seems,
the bird's strength is exhausted. ]
To the earth the eagle fell down
Shattered upon the ground.
## p. 75 (#89) ##############################################
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
75
VII. THE GOD ZU
H
E SEES the badges of rule,
His royal crown, his raiment divine.
On the tablets of fate of the god Zu fixes his look.
On the father of the gods, the god of Duranki, Zu fixes
his gaze.
Lust after rule enters into his soul.
I will take the tablets of fate of the gods,
Will determine the oracle of all the gods,
Will set up my throne, all orders control,
Will rule all the heavenly spirits.
His heart was set on combat.
[of day.
At the entrance of the hall he stands, waiting the break
When Bel dispensed the tender rains,
Sat on his throne, put off his crown,
He snatched the tablets of fate from his hands,
Seized the power, the control of commands.
Down flew Zu, in a mountain he hid.
There was anguish and crying.
On the earth Bel poured out his wrath.
Anu opened his mouth and spake,
Said to the gods his children:-
Who will conquer Zu?
Great shall be his name among the dwellers of all lands.
They called for Ramman, the mighty, Anu's son.
To him gives Anu command:-
Up, Ramman, my son, thou hero,
From thine attack desist not, conquer Zu with thy
weapons,
(gods.
That thy name may be great in the assembly of the great
Among the gods thy brethren, none shall be thy equal.
Thy shrines on high shall be built;
Found thee cities in all the world;
Thy cities shall reach to the mountain of the world;
Show thyself strong for the gods, strong be thy name!
To Anu his father's command Ramman answered and
spake:-
My father, who shall come to the inaccessible mound?
Who is like unto Zu among the gods thy sons ?
The tablets of fate he has snatched from his hands,
Seized on the power, the control of commands.
Zu has filed and hides in his mountain.
[ The rest is lost. ]
## p. 76 (#90) ##############################################
76
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
VIII. ADAPA AND THE SOUTHWIND
UN
NDER the water the Southwind blew him
Sunk him to the home of the fishes.
O Southwind, ill hast thou used me, thy wings I
will break.
As thus with his mouth he spake the wings of the South-
wind were broken.
Seven days long the Southwind over the earth blew no
more.
To his messenger Ila-Abrat
Anu then spake thus:-
Why for seven days long
Blows the Southwind no more on the earth ?
His messenger Ila-Abrat answered and said: My lord,
Adapa, Ea's son, hath broken the wings of the Southwind.
When Anu heard these words,
“Aha! ” he cried, and went forth.
[Ea, the ocean-god, then directs his son how to proceed in order to avert
Anu's wrath. Some lines are mutilated. ]
At the gate of Anu stand.
The gods Tammuz and Iszida will see thee and ask :-
Why lookest thou thus, Adapa,
For whom wearest thou garments of mourning?
From the earth two gods have vanished, therefore do I
thus.
Who are these two gods who from the earth have vanished ?
At each other they will look, Tammuz and Iszida, and
lament.
A friendly word they will speak to Anu
Anu's sacred face they will show thee.
When thou to Anu comest,
Food of death will be offered thee, eat not thereof.
Water of death will be offered thee, drink not thereof.
A garment will be offered thee, put it on.
Oil will be offered thee, anoint thyself therewith.
What I tell thee neglect not, keep my word in mind.
Then came Anu's messenger:-
The wing of the Southwind Adapa has broken,
Deliver him up to me.
Up to heaven he came, approached the gate of Anu.
At Anu's gate Tammuz and Iszida stand,
Adapa they see, and “Aha! ” they cry.
## p. 77 (#91) ##############################################
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
77
O Adapa, wherefore lookest thou thus,
For whom wearest thou apparel of mourning?
From the earth two gods have vanished
Therefore I wear apparel of mourning.
Who are these two gods who from the earth have vanished ?
At one another look Tammuz and Iszida and lament.
Adapa go hence to Anu.
When he came, Anu at him looked, saying, O Adapa,
Why hast thou broken the Southwind's wing ?
Adapa answered: My lord,
'Fore my lord's house I was fishing,
In the midst of the sea, it was smooth,
Then the Southwind began to blow
Under it forced me, to the home of the fishes I sank.
[By this speech Anu's anger is turned away. )
A beaker he set before him.
What shall we offer him? Food of life
Prepare for him that he may eat.
Food of life was brought for him, but he ate not.
Water of life was brought for him, but he drank not.
A garment was brought him, he put it on,
Oil they gave him, he anointed himself therewith.
Anu looked at him and mourned:-
And now, Adapa, wherefore
Has thou not eaten or drunken ?
Now canst thou not live forever.
Ea, my lord, commanded me:-
Thou shalt not eat nor drink.
IX. PENITENTIAL PSALMS
I,
The Suppliant :
THY servant, full of sin cry to thee.
The sinner's earnest prayer thou dost accept,
The man on whom thou lookest lives,
Mistress of all, queen of mankind,
Merciful one, to whom it is good to turn,
Who acceptest the sigh of the heart.
The Priest :
Because his god and his goddess are angry, he cries
to thee.
To him turn thy face, take his hand.
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78
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
The Suppliant :
Beside thee there is no god to guide me.
Look in mercy on me, accept my sigh,
Say why do I wait so long.
Let thy face be softened!
How long, O my. lady!
May thy kindness be turned to me!
Like a dove I mourn, full of sighing.
The Priest :
With sorrow and woe
His soul is full of sighing,
Tears he sheds, he pours out laments.
II
O mother of the gods, who performest the commands of Bel,
Who makest the young grass sprout, queen of mankind,
Creator of all, guide of every birth,
Mother Ishtar, whose might no god approaches,
Exalted mistress, mighty in command!
A prayer I will utter, let her do what seems her good.
O my lady, make me to know my doing,
Food I have not eaten, weeping was my nourishment,
Water I have not drunk, tears were my drink,
My heart has not been joyful nor my spirits glad.
Many are my sins, sorrowful my soul.
O my lady, make me to know my doing,
Make me a place of rest,
Cleanse my sin, lift up my face.
May my god, the lord of prayer, before thee set my prayer!
May my goddess, the lady of supplication, before thee set my
supplication!
May the storm-god set my prayer before thee!
[The intercession of a number of gods is here invoked. ]
Let thy eye rest graciously on me.
Turn thy face graciously to me.
Let thy heart be gentle, thy spirit mild.
III
O lady, in sorrow of heart sore oppressed I cry to thee.
O lady, to thy servant favor show.
Let thy heart be favorable,
## p. 79 (#93) ##############################################
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
79
To thy servant full of sorrow show thy pity,
Turn to him thy face, accept his prayer.
IV
To thy servant with whom thou art angry graciously turn,
May the anger of my lord be appeased,
Appeased the god I know not!
The goddess I know, the goddess I know not,
The god who was angry with me,
The goddess who was angry with me be appeased!
The sin which I have committed I know not.
May my god name a gracious name,
My goddess name a gracious name,
The god I know, the god I know not
Name a gracious name,
The goddess I know, the goddess I know not
Name a gracious name!
Pure food I have not eaten,
Pure water I have not drunk,
The wrath of my god, though I knew it not, was my food,
The anger of my goddess, though I knew it not, cast me
down.
O lord, many are my sins, great my misdeeds.
[These phrases are repeated many times. )
The lord has looked on me in anger,
The god has punished me in wrath,
The goddess was angry with me and hath brought me to
sorrow.
I sought for help, but no one took my hand,
I wept, but no one to me came,
I cry aloud, there is none that hears me,
Sorrowful I lie on the ground, look not up.
To my merciful god I turn, I sigh aloud,
The feet of my goddess I kiss [. ]
To the known and unknown god I loud do sigh,
To the known and unknown goddess I loud do sigh,
O lord, look on me, hear my prayer,
O goddess, look on me, hear my prayer.
Men are perverse, nothing they know.
Men of every name, what do they know?
Do they good or ill, nothing they know.
O lord, cast not down thy servant!
:
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80
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
Him, plunged into the flood, seize by the hand!
The sin I have committed turn thou to favor!
The evil I have done may the wind carry it away!
Tear in pieces my wrong-doings like a garment!
My god, my sins are seven times seven- forgive my sins!
My goddess, my sins are seven times seven - forgive my sins!
Known and unknown god, my sins are seven times seven - forgive
my sins!
Known and unknown goddess, my sins are seven times seven forgive
my sins!
Forgive my sins, and I will humbly bow before thee.
V
May the lord, the mighty ruler Adar, announce my prayer to thee!
May the suppliant lady Nippur announce my prayer to thee!
May the lord of heaven and earth, the lord of Eridu, announce my
prayer to thee!
The mother of the great house, the goddess Damkina, announce my
prayer to thee!
May Marduk, the lord of Babylon, announce my prayer to thee!
May his consort, the exalted child of heaven and earth, announce my
prayer to thee!
May the exalted minister, the god who names the good name, an-
nounce my prayer to thee!
May the bride, the first-born of the god, announce my prayer to thee!
May the god of storm-flood, the lord Harsaga, announce my prayer
to thee!
May the gracious lady of the land announce my prayer to thee!
X. INSCRIPTION OF SENNACHERIB
( Taylor-cylinder, B. C. 701.
Cf. 2 Kings xviii. , xix. )
S
ENNACHERIB, the great king, the powerful king,
The king of the world, the king of As ria,
The king of the four zones,
The wise shepherd, the favorite of the great gods,
The protector of justice, the lover of righteousness,
The giver of help, the aider of the weak,
The perfect hero, the stalwart warrior, the first of princes,
The destroyer of the rebellious, the destroyer of enemies -
Assur, the mighty rock, a kingdom without rival has granted
me,
## p. 81 (#95) ##############################################
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
81
Over all who sit on sacred seats he has exalted my arms,
From the upper sea of the setting sun
To the lower sea of the rising sun,
All the blackheaded people he has cast beneath my feet,
The rebellious princes shun battle with me.
They forsook their dwellings; like a falcon
Which dwells in the clefts, they fed alone to an inaccessi-
ble place.
To the city of Ekron I went,
The governors and princes who had done evil I slew,
I bound their corpses to poles around the city.
The inhabitants of the city who had done evil I reckoned as
spoil;
To the rest who had done no wrong I spoke peace.
Padi, their king, I brought from Jerusalem,
King over them I made him.
The tribute of my lordship I laid upon him.
Hezekiah of Judah, who had not submitted to me,
Forty-six of his strong cities, small cities without number, I
besieged.
Casting down the walls, advancing engines, by assault I took
them.
Two hundred thousand, one hundred and fifty men and
women, young and old,
Horses, mules, asses, camels, oxen, sheep,
I brought out and reckoned as spoil.
Hezekiah himself I shut up like a caged bird
In Jerusalem, his royal city,
The walls I fortified against him,
Whoever came out of the gates I turned him back.
His cities which I had plundered I divided from his land
And gave them to Mitinti, king of Ashdod,
To Padi, king of Ekron, and to Silbal, king of Gaza.
To the former tribute paid yearly
I added the tribute of alliance of my lordship and
Laid that upon him. Hezekiah himself
Was overwhelmed by the fear of the brightness of my lord-
ship.
The Arabians and his other faithful warriors
Whom, for the defence of Jerusalem, his royal city,
He had brought in, fell into fear,
With thirty talents of gold and eight hundred talents of
silver, precious stones,
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82
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
Couches of ivory, thrones of ivory,
And his daughters, his women of the palace,
The young men and the young women, to Nineveh, the city
of my lordship,
I caused to be brought after me, and he sent his ambassadors
To give tribute and to pay homage.
XI. INVOCATION TO THE GODDESS BELTIS
T"
10 BELTIs, the great Lady, chief of heaven and earth,
Queen of all the gods, mighty in all the lands.
Honored is her festival among the Ishtars.
She surpasses her offspring in power.
She, the shining one, like her brother, the sun,
Enlightens Heaven and earth,
Mistress of the spirits of the underworld,
First-born of Anu, great among the gods,
Ruler over her enemies,
The seas she stirs up,
The wooded mountains tramples under foot.
Mistress of the spirits of upper air,
Goddess of battle and fight,
Without whom the heavenly temple
None would render obedience,
She, the bestower of strength, grants the desire of the
faithful,
Prayers she hears, supplication receives, entreaty accepts.
Ishtar, the perfect light, all-powerful,
Who enlightens Heaven and earth,
Her name is proclaimed throughout all the lands,
Esarhaddon, king of lands, fear not.
To her it is good to pray.
XII. ORACLES OF ISHTAR OF ARBELA
(B. C. 680-668)
E
SARHADDON, king of lands, fear not.
The lord, the spirit who speaks to thee
I speak to him, I have not kept it back.
Thine enemies, like the floods of Sivan
Before thee flee perpetually.
I the great goddess, Ishtar of Arbela
Have put thine enemies to flight.
## p. 83 (#97) ##############################################
ACCADIAN-BABYLONIAN AND ASSYRIAN LITERATURE
83
Where are the words I spake to thee?
Thou hast not trusted them.
I, Ishtar of Arbela, thy foes
Into thy hands I give
In the van and by thy side I go, fear not
In the midst of thy princes thou art.
In the midst of my host I advance and rest.
O Esarhaddon, fear not.
Sixty great gods are with me to guard thee,
The Moon-god on thy right, the Sun-god on thy left,
Around thee stand the sixty great gods,
And make the centre firm.
Trust not to man, look thou to me
Honor me and fear not.
To Esarhaddon, my king,
Long days and length of years I give.
Thy throne beneath the heavens I have established;
In a golden dwelling thee I will guard in heaven
Guard like the diadem of my head.
The former word which I spake thou didst not trust,
But trust thou now this later word and glorify me,
When the day dawns bright complete thy sacrifice.
Pure food thou shalt eat, pure waters drink,
In thy palace thou shalt be pure.
Thy son, thy son's son the kingdom
By the blessing of Nergal shall rule.
XIII. AN ERECHITE'S LAMENT
Hºw
ow long, O my Lady, shall the strong enemy hold thy
sanctuary?
There is want in Erech, thy principal city;
Blood is flowing like water in Eulbar, the house of thy oracle;
He has kindled and poured out fire like hailstones on all thy
lands.
My Lady, sorely am I fettered by misfortune;
My Lady, thou hast surrounded me, and brought me to grief.
The mighty enemy has smitten me down like a single reed.
Not wise myself, I cannot take counsel;
I mourn day and night like the fields.
I, thy servant, pray to thee.
Let thy heart take rest, let thy disposition be softened.
## p. 84 (#98) ##############################################
84
--
ABIGAIL ADAMS
( 1744-1818)
BY LUCIA GILBERT RUNKLE
Kui
He Constitution of the State of Massachusetts, adopted in the
year 1780, contains an article for the Encouragement of
Literature, which, it declares, should be fostered because its
influence is to countenance and inculcate the principles of humanity
and general benevolence, public and private charity, industry and fru-
gality, honesty and punctuality in dealings, sincerity and good humor,
and all social affections and generous sentiments among the people. ”
In these words, as in a mirror, is reflected the Massachusetts of the
eighteenth century, where households like
the Adamses', the Warrens', the Otises',
made the standard of citizenship. Six
years before this remarkable document
was framed, Abigail Adams had written
to her husband, then engaged in nation-
making in Philadelphia :-"I most sincerely
wish that some more liberal plan might
be laid and executed for the benefit of
the rising generation, and that our
Constitution may be distinguished for en-
couraging learning and virtue. And he,
spending his days and nights for his coun-
try, sacrificing his profession, giving up
the hope of wealth, writes her:-“I believe my children will think
that I might as well have labored a little, night and day, for their
benefit. But I will tell them that I studied and labored to procure
a free constitution of government for them to solace themselves
under; and if they do not prefer this to ample fortune, to ease and
elegance, they are not my children. They shall live upon thin diet,
wear mean clothes, and work hard with cheerful hearts and free
spirits, or they may be the children of the earth, or of no one,
for me. ”
In old Weymouth, one of those quiet Massachusetts towns, half-
hidden among the umbrageous hills, where the meeting-house and the
school-house rose before the settlers' cabins were built, where the one
elm-shaded main street stretches its breadth between two lines of
self-respecting, isolated frame houses, each with its grassy dooryard,
its lilac bushes, its fresh-painted offices, its decorous wood-pile laid
f
new
ABIGAIL ADAMS
## p. 85 (#99) ##############################################
ABIGAIL ADAMS
85
-
with architectural balance and symmetry, — there, in the dignified
parsonage, on the uth of November, 1744, was born to Parson William
Smith and Elizabeth his wife, Abigail, the second of three beautiful
daughters. Her mother was a Quincy, of a distinguished line, and
her mother was a Norton, of a strain not less honorable. Nor were
the Smiths unimportant.
In that day girls had little instruction. Abigail says of herself, in
one of her letters:— "I never was sent to any school. Female educa-
tion, in the best families, went no further than writing and arithmetic;
in some few and rare instances, music and dancing. It was fashion-
able to ridicule female learning. ” But the household was bookish.
Her mother knew the British Poets” and all the literature of Queen
Anne's Augustan age. Her beloved grandmother Quincy, at Mount
Wollaston, seems to have had both learning and wisdom, and to her
father she owed the sense of fun, the shrewdness, the clever way of
putting things which make her letters so delightful.
The good parson was skillful in adapting Scripture to special exi-
gencies, and throughout the Revolution he astonished his hearers by
the peculiar fitness of his texts to political uses. It is related of him
that when his eldest daughter married Richard Cranch, he preached
to his people from Luke, tenth chapter, forty-second verse: “And
Mary hath chosen that good part which shall not be taken away
from her. ” When, a year later, young John Adams came courting
the brilliant Abigail, the parish, which assumed a right to be heard
on the question of the destiny of the minister's daughter, grimly ob-
jected. He was upright, singularly abstemious, studious; but he was
poor, he was the son of a small farmer, and she was of the gentry.
He was hot-headed and somewhat tactless, and offended his critics.
Worst of all, he was a lawyer, and the prejudice of colonial society
reckoned a lawyer hardly honest. He won this most important of
his cases, however, and Parson Smith's marriage sermon for the bride
of nineteen was preached from the text, «For John came neither
eating bread nor drinking wine, and ye say, He hath a devil. ”
For ten years Mrs. Adams seems to have lived a most happy life,
either in Boston or Braintree, her greatest grief being the frequent
absences of her husband on circuit. His letters to her are many and
delightful, expressing again and again, in the somewhat formal
phrases of the period, his affection and admiration. She
She wrote
seldom, her household duties and the care of the children, of whom
there were four in ten years, occupying her busy hands.
Meanwhile, the clouds were growing black in the political sky.
Mr. Adams wrote arguments and appeals in the news journals over
Latin signatures, papers of instructions to Representatives to the
General Court, and legal portions of the controversy between the
D
## p. 86 (#100) #############################################
86
ABIGAIL ADAMS
can
ror.
delegates and Governor Hutchinson. In all this work Mrs. Adams
constantly sympathized and advised. In August, 1774, he went to
Philadelphia as a delegate to a general council of the colonies called
to concert measures for united action. And now begins the famous
correspondence, which goes on for a period of nine years, which was
intended to be seen only by the eyes of her husband, which she
begs him, again and again, to destroy as not worth the keeping, yet
which has given her a name and place among the world's most charm-
ing letter-writers.
Her courage, her cheerfulness, her patriotism, her patience never
fail her. Braintree, where, with her little brood, she is to stay, is
close to the British lines. Raids and foraging expeditions are immi-
nent. Hopes of a peaceful settlement grow dim.
“What course you
or will take,” she writes her husband, is all wrapped in the
bosom of futurity. Uncertainty and expectation leave the mind great
scope. Did ever any kingdom or State regain its liberty, when once
it was invaded, without bloodshed? I cannot think of it without hor-
Yet we are told that all the misfortunes of Sparta were occas-
ioned by their too great solicitude for present tranquillity, and, from
an excessive love of peace, they neglected the means of making it
sure and lasting. They ought to have reflected, says Polybius, that,
(as there is nothing more desirable or advantageous than peace, when
founded in justice and honor, so there is nothing more shameful, and
at the same time more pernicious, when attained by bad measures,
and purchased at the price of liberty. ) »
Thus in the high Roman fashion she faces danger; yet her sense
of fun never deserts her, and in the very next letter she writes,
parodying her husband's documents: -« The drouth has been very
severe. My poor cows will certainly prefer a petition to you, setting
forth their grievances, and informing you that they have been de-
prived of their ancient privileges, whereby they are become great
sufferers, and desiring that these may be restored to them. More
especially as their living, by reason of the drouth, is all taken from
them, and their property which they hold elsewhere is decaying, they
humbly pray that you would consider them, lest hunger should break
through stone walls. ”
By midsummer the small hardships entailed by the British occu-
pation of Boston were most vexatious. “We shall very soon have no
coffee, nor sugar, nor pepper, but whortleberries and milk we are
not obliged to commerce for,” she writes, and in letter after letter
she begs for pins. Needles are desperately needed, but without pins
how can domestic life go on, and not a pin in the province!
On the 14th of September she describes the excitement in Boston,
the Governor mounting cannon on Beacon Hill, digging intrenchments
## p. 87 (#101) #############################################
ABIGAIL ADAMS
87
so
on the Neck, planting guns, throwing up breastworks, encamping a
regiment. In consequence of the powder being taken from Charles-
town, she goes on to say, a general alarm spread through all the
towns and was soon caught in Braintree. And then she describes
one of the most extraordinary scenes in history. About eight o'clock
on Sunday evening, she writes to her husband, at least two hundred
men, preceded by a horse-cart, passed by her door in dead silence,
and marched down to the powder-house, whence they took out the
town's powder, because they dared not trust it where there were
many Tories, carried it into the other parish, and there secreted it.
On their way they captured a notorious “King's man,” and found on
him two warrants aimed at the Commonwealth. When their patriotic
trust was discharged, they turned their attention to the trembling
Briton. Profoundly excited and indignant though they were, they
never thought of mob violence, but, true to the inherited instincts of
their race, they resolved themselves into a public meeting! The
hostile warrants being produced and exhibited, it was put to a vote
whether they should be burned or preserved. The majority voted
for burning them. Then the two hundred gathered in a circle round
the single lantern, and maintained a rigid silence while the offending
papers were consumed. That done -- the blazing eyes in that grim
circle of patriots watching the blazing writs — «they called a vote
whether they should huzza; but, it being Sunday evening, it passed
in the negative! ”
Only in the New England of John Winthrop and the Mathers, of
John Quincy and the Adamses, would such a scene have been pos-
sible: a land of self-conquest and self-control, of a deep love of the
public welfare and a willingness to take trouble for a public object.
A little later Mrs. Adams writes her husband that there has been
a conspiracy among the negroes, though it has been kept quiet. "I
wish most sincerely,” she adds, that there was not a slave in the
province. It always appeared a most iniquitous scheme to me - to
fight ourselves for what we are daily robbing and plundering from
those who have as good a right to freedom as we have. ”
Nor were the sympathies of this clever logician confined to
the slaves. A month or two before the Declaration of Independence
was made she writes her constructive statesman:--"I long to hear
that you have declared an independence. And by the way, in the
new code of laws which I suppose it will be necessary for you to
make, I desire you would remember the ladies, and be more gener-
ous and favorable to them than your ancestors. Do not put such un-
limited power into the hands of the husbands! Remember, all men
would be tyrants if they could! If particular care and attention is
not paid to the ladies, we are determined to foment a rebellion, and
## p. 88 (#102) #############################################
88
ABIGAIL ADAMS
will not hold ourselves bound by any laws in which we have no voice
or representation. That your sex are naturally tyrannical is a truth
so thoroughly established as to admit of no dispute; but such of you
as wish to be happy willingly give up the harsh title of master for
the more tender and endearing one of friend. Why, then, not put
it out of the power of the vicious and the lawless to use us with
cruelty and indignity with impunity ? Men of sense in all ages abhor
those customs which treat us only as the vassals of your sex. Regard
us, then, as being placed by Providence under your protection; and
in imitation of the Supreme Being, make use of that power only for
our happiness,” — a declaration of principles which the practical house-
wife follows up by saying :-"I have not yet attempted making salt-
petre, but after soap-making, believe I shall make the experiment.
find as much as I can do to manufacture clothing for my family,
which would else be naked. I have lately seen a small manuscript
describing the proportions of the various sorts of powder fit for can-
non, small arms, and pistols. If it would be of any service your
way, I will get it transcribed and send it to you. ”
She is interested in everything, and she writes about everything
in the same whole-hearted way,— farming, paper money, the mak-
ing of molasses from corn-stalks, the new remedy of inoculation,
(Common Sense) and its author, the children's handwriting, the state
of Harvard College, the rate of taxes, the most helpful methods
of enlistment, Chesterfield's Letters, the town elections, the higher
education of women, and the getting of homespun enough for Mr.
Adams's new suit.
She manages, with astonishing skill, to keep the household in
comfort. She goes through trials of sickness, death, agonizing sus-
pense, and ever with the same heroic cheerfulness, that her anxious
husband may be spared the pangs which she endures. When he is
sent to France and Holland, she accepts the new parting as another
service pledged to her country. She sees her darling boy of ten go
with his father, aware that at the best she must bear months of
silence, knowing that they may perish at sea or fall into the hands
of privateers; but she writes with indomitable cheer, sending the lad
tender letters of good advice, a little didactic to modern taste, but
throbbing with affection. “Dear as you are to me,” says this tender
mother, “I would much rather you should have found your grave in
the ocean you have crossed than see you an immoral, profligate, or
graceless child. ”
It was the lot of this country parson's daughter to spend three
years in London as wife of the first American minister, to see her
husband Vice-President of the United States for eight years and Pres-
ident for four, and to greet her son as the eminent Monroe's valued
## p. 89 (#103) #############################################
ABIGAIL ADAMS
89
Secretary of State, though she died, seventy-four years young,"
before he became President. She could not, in any station, be more
truly a lady than when she made soap and chopped kindling on her
Braintree farm.
