)
Ishtar, daughter of the Moon-god San, turned her mind, and the daughter of San fixed her mind [to go there] :
to the House of Eternity : the dwelling of the god Irkalla : to the House men enter — but cannot depart from .
Ishtar, daughter of the Moon-god San, turned her mind, and the daughter of San fixed her mind [to go there] :
to the House of Eternity : the dwelling of the god Irkalla : to the House men enter — but cannot depart from .
Universal Anthology - v01
The exception is in the case of writers like Herodotus and Thucydides, rendered by perfect style or consummate political wisdom a possession for ever, as one of them said.
If a man can write like Herodotus or Thucydides he need not fear the compiler or the anthologist, and many moderns, such as the very Goethe whom we have cited as an instance of the impermanence of great authors, have attained this standard in their best works.
For their inferior writings and the general mass of authors there remains but the alternatives —to be absorbed, to be excerpted, or to be virtually forgotten.
Absorption may be defined as the process undergone by valuable
THE USE AND VALUE OF ANTHOLOGIES xxi
literary matter which has not received due artistic form and polish. It is not thrown away; it does not, properly speaking, cease to exist, but it exists only as an element in the compositions of later authors. The truly artistic production, on the other hand, though equally liable to be laid under contribution as a source of informa tion, may well outlast the inferior work into whose service it is thus pressed, as the diamond survives the glass which it engraves. Almost every word, for example, which Arrian has written about Alexander, is very probably coloured by the authoritative biography of Ptolemy Lagus, Alexander's companion in arms, but of Ptolemy's work itself, deficient in style and arrangement, not a word is preserved except those which may be embedded in Arrian's narrative. Caesar's Commentaries, on the other hand, have been equally used as historical authorities, but the works of those who have thus employed them have mostly passed away, while the Commentaries remain as fresh as of old. Yet, though terse brevity is among their most conspicuous merits, the modern reader, unless a professional scholar or historian, cannot find time for them, not from their prolixity, but from the immensity of the mass of even more valuable literature. He must therefore make their acquaint ance through general Eoman histories like Mommsen's, or special biographies like Froude's, or else through the medium of excerpt or anthology. This is but another way of saying that only the best literature of its respective description, be that description elevated or familiar, is proper for anthology. Such a collection should take no cognisance of the literature destined to absorption, but only of that which is isolated from the mass by its superior symmetry and polish. It follows that it will be more concerned with poetry and fiction than with the graver departments of intellectual labour, since these can be profitably cultivated without the art which in poetry and fiction is absolutely indispensable, and also that in dealing with serious literature it will concern itself chiefly with what approximates most closely to art : in disquisition seeking for what is most cogent, in narrative for what is most dramatic. The very law of its existence, then, should keep it at a high leveL
xxii
INTRODUCTION :
Modern literature, yet more decisively nineteenth-century literature, possesses a richness, a range, and a variety to which the classics of the past can lay no claim ; and if something of the perfection of form which belongs to classical times is lacking to the present day, this loss is compensated in many ways. Nothing is more characteristic of the literary activity of the last hundred and fifty years than its amazing fertility. To such a point indeed has the production of books now attained, that the danger lies not in a paucity of genius, but in the fact that the works of genius may be lost in a surging and ever-increasing flood. Every nation contributes. In England and America alone upwards of 10,000 new books are printed every year. Were we to take twice Dr. Johnson's prescription of five hours a day and read as fast as could Scott or Macaulay, it would still be impossible to compass a tithe of this mass. Sifting and selection, once a slow and orderly process, has become an imperative necessity. The dilemma is clear. We shall either read aimlessly, catching up bits of what is good and great amid much chaff and trash, or else we shall neglect the greater literature altogether.
The time seems ripe for a reversion to the principle which gave to classical literature its glory and its life—the sentiment that the highest excellence should be aimed at, and hence for a revival of the Greek idea of an anthology —a " gathering of flowers," which is after all, translated into broader scientific language, but Darwin's formula of the survival of the fittest. It is out of this idea that the present work has sprung. If the execution corresponds to the idea, if it is a true gathering of flowers, it should aid in protecting our literature on both sides of the Atlantic from its chief actual danger — debasement to suit the taste of half-educated readers. The perils which it has already encountered and escaped —the Euphuistic affectation of the Elizabethan age, the Gallicism of the Restoration period, the frigidity of the eighteenth century —were maladies caught from the refined and intelligent society of those epochs. All these it has surmounted, but it is now confronted with an entirely novel danger in the dependence of the most popular, and therefore the most influential, authors upon a wide general public
THE USE AND VALUE OF ANTHOLOGIES xxiii
neither refined nor intelligent, who now, as dispensers of the substantial rewards of literature, occupy the place formerly held by the Court, the patron, and the university. Hence a serious apprehension of a general lowering of the standard of literature, far more pernicious than any temporary aberration of taste. The evil may be combated in many ways, and not least effectively by anthologies, which, if skilfully adapted to meet the needs of the general reader, and not themselves unduly tolerant of inferior work, may do much good by familiarising the reader with what is excellent in the present, and reminding the writer of the conditions
on which alone fame may be won in the future.
THE ASSYRIAN STORY OF THE CREATION. By Rjsv. A. H. SAYCE.
(From " Records of the Past. ")
[Archibald Henhy Satcb, the foremost living Assyriologist and authority on Hebrew origins, and a philologist of great attainments, was born near Bristol, England, September 25, 1846. Graduated at Oxford, and ordained 1871. His early repute was so great that at twenty -seven he was made one of the Old Testa ment Revision Committee. He has published among other works a comparative Assyrian Grammar (1872); "Principles of Comparative Philology" (1874); "Lectures on the Assyrian Language" (1877); "Babylonian Literature"
(1877) ; "Introduction to the Science of Language" (1880) ; "Monuments of the Hittites " (1881), revised 1888 ; " First Light from the Monuments " (1884) ; "Ancient Empires of the East" (1884) ; "Assyria" (1885) ; "Hibbert Lec tures on the Origin and Growth of Religion" (1887) ; "Records of the Past, New Series" (1889-1892) ; " Life and Times of Isaiah" (1889) ; "Races of the Old Testament " (1891) ; "Social Life among the Assyrians and Babylo nians" (1891) ; "Primer of Assyriology" (1894); "The Higher Criticism and the Verdict of the Monuments " (1894) ; " The Egypt of the Hebrews " (1895) ; " Early History of the Hebrews " (1897).
Fragments of a long epic poem, describing the creation of the world in a series of tablets or books, were discovered by Mr. George Smith among the cuneiform treasures of the British Museum which had come from the royal library of Kouyunjik or Nineveh. The tablets appear to be seven in number ; and since the creation was described as consisting of a series of successive acts, it presented a curious similarity to the account of the creation recorded in the first chapter of Genesis.
The first tablet or book opens before the beginning of time, the expression " at that time " answering to the expression " in the beginning" of Genesis. The heavens and earth had not yet been created ; and since the name was supposed to be the same as the thing named, their names had not as yet been pronounced. A watery chaos alone existed, Mummu Tiamat, "the chaos of the deep. " Out of the bosom of this chaos
26
26 ASSYRIAN STORY OF THE CREATION.
proceeded the gods as well as the created world. First came the primeval divinities Lakhmu and Lakhamu, words of un known meaning, and then An-sar [Uranus, Saturn] and Ki- sar, "the upper" and "lower firmament. " Last of all were born the three supreme gods of the Babylonian faith, Anu the sky god, Bel or Illil the lord of the ghost world, and Ea the god of the river and sea [Jupiter, Pluto, Neptune].
But before the younger gods could find a suitable habitation for themselves and their creation, it was necessary to destroy " the dragon " of chaos with all her monstrous offspring. The task was undertaken by the Babylonian sun god Merodach. Light was introduced into the world, and it only remained to destroy Tiamat herself. Tiamat was slain and her allies put in bondage, while the books of destiny which had hitherto been possessed by the older race of gods were now transferred to the younger deities of the new world. The visible heaven was formed out of the skin of Tiamat, and became the outward symbol of An-sar and the habitation of Anu, Bel, and Ea, while the chaotic waters of the dragon became the law-bound sea ruled over by Ea.
The heavens having been thus made, they were furnished with mansions for the sun and moon and stars, and the heavenly bodies were bound down by fixed laws that they might regulate the calendar and determine the year.
It will be seen from this that in its main outlines the Assyr ian epic of the creation bears a striking resemblance to the account of it given in the first chapter of Genesis. In each case the history of the creation is divided into seven successive acts ; in each case the present world has been preceded by a watery chaos. In fact, the selfsame word is used of this chaos in both the Biblical and Assyrian accounts — tehdm,
Tiamat; the only difference being that in the Assyrian story " the deep " has become a mythological personage, the mother of a chaotic brood. The order of the creation, moreover, agrees in the two accounts ; first the light, then the creation of the firmament of heaven, subsequently the appointment of the celes tial bodies " for signs and for seasons and for days and years," and next, the creation of beasts and "creeping things. "
But the two accounts also differ in some important particu lars. In the Assyrian epic the earth seems not to have been made until after the appointment of the heavenly bodies, instead of before it as in Genesis ; and the seventh day is a day of work
ASSYRIAN STORY OF THE CREATION.
27
instead of rest; while there is nothing corresponding to the statement of Genesis that " the Spirit of God moved upon the face of the waters. " But the most important difference con sists in the interpolation of the struggle between Merodach and the powers of evil, as a consequence of which light was introduced into the universe and the firmament of the heavens was formed.
It has long since been noted that the conception of this struggle stands in curious parallelism to the verses of the Apocalypse (Rev. xii. 7-9) : " And there was war in heaven : Michael and his angels fought against the dragon ; and the dragon fought and his angels, and prevailed not ; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world. " "We are also reminded of the words of Isaiah xxiv. 21, 22 : The Lord shall visit the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in prison. " It may be added that an Assyrian bas-relief now in the British Museum represents Tiamat with horns and claws,
tail and wings.
There is no need of drawing attention to the profound
difference of spiritual conception that exists between the Assyr ian epic and the first chapter of Genesis. The one is mytho logical and polytheistic, with an introduction savoring of the later materialism of the schools ; the other is sternly monothe istic. Between Bel-Merodach and the Hebrew God there is an impassable gulf.
It is unfortunate that the last lines of the epic, in which the creation of man would have been recorded, have not yet been recovered. A passage in one of the early magical texts of Babylonia, however, goes to show that the Babylonians believed that the woman was produced from the man, conformably to the statement in Gen. ii. 22, 23. We there read of the seven evil spirits, that "the woman from the man do they bring forth. "
First Tablet.
At that time the heaven above had not yet announced, or the earth beneath recorded, a name ;
the unopened deep was their generator,
28 ASSYRIAN STORY OF THE CREATION.
Mummu-Tiamat (the chaos of the sea) was the mother of them all. Their waters were embosomed as one, and
the cornfield was unharvested, the pasture was ungrown.
At that time the gods had not appeared, any of them ;
By no name were they recorded, no destiny (had they fixed). Then the (great) gods were created,
Lakhmu and Lakh amp issued forth (the first),
until they grew up (when)
An-sar and Ki-sar were created.
Long were the days, extended (was the time, until) the gods Anu (Bel and Ea were born),
An-sar and Ki-sar (gave them birth).
The rest of the tablet is lost.
Fourth Tablet. BEVEESE.
" (Against) the gods my fathers thou hast directed thy hostility. Thou harnesser of thy companions, may thy weapons reach their
bodie(s).
Stand up, and I and thou will fight together. "
When Tiamat heard this,
she uttered her former spells, she repeated her command.
Tiamat also cried out vehemently with a loud voice.
From its roots she strengthened (her) seat completely.
She recites an incantation, she casts a spell,
and the gods of battle demand for themselves their arms.
Then Tiamat attacked Merodach the chief prophet of the gods; in combat they joined ; they met in battle.
And the lord outspread his snare (and) inclosed her.
He sent before him the evil wind to seize (her) from behind.
And Tiamat opened her mouth to swallow it.
He made the evil wind enter so that she could not close her lips. The violence of the winds tortured her stomach, and
her heart was prostrated and her mouth was twisted.
He swung the club, he shattered her stomach ;
he cut out her entrails ; he overmastered (her) heart ;
he bound her and ended her life.
He threw down her corpse ; he stood upon it.
When Tiamat who marched before (them) was conquered,
he dispersed her forces, her host was overthrown,
and the gods her allies who marched beside her
trembled (and) feared (and) turned their backs.
They escaped and saved their lives.
ASSYKIAN STORY OF THE CREATION. 29
They clung to one another fleeing helplessly.
He followed them and shattered their weapons.
He cast his snare and they are caught in his net.
Knowing (? ) the regions they are filled with grief.
They bear their sin, they are kept in bondage,
and the elevenfold offspring are troubled through fear.
The spirits as they march perceived (? ) the glory (of Merodach). His hand lays blindness (on their eyes).
At the same time their opposition (is broken) from under them ;
and the god Kingu who had (marshaled) their (forces)
he bound him also along with the god of the tablets (of destiny in)
his right hand.
And he took from him the tablets of destiny (that were) upon him. With the string of the stylus he sealed (them) and held the . . . of
the tablet.
From the time when he had bound (and) laid the yoke on his foes he led the illustrious enemy captive like an ox,
he established fully the victory of An-sar over the foe ;
Merodach overcame the lamentation of (Ea) the lord of the world. Over the gods in bondage he strengthened his watch, and
Tiamat whom he had bound he turned head backwards ;
then the lord trampled on the underpart of Tiamat.
With his club unbound he smote (her) skull ;
he broke (it) and caused her blood to flow ;
the north wind bore (it) away to secret places.
Then his father (Ea) beheld (and) rejoiced at the savor ;
he caused the spirits (? ) to bring a peace offering to himself.
So the lord rested ; his body he feeds.
He strengthens (his) mind (? ), he forms a clever plan,
and he stripped her of (her) skin like a fish, according to his plan ; he described her likeness and (with it) overshadowed the heavens ; he stretched out the skin, he kept a watch,
he urged on her waters that were not issuing forth ;
he lit up the sky ; the sanctuary (of heaven) rejoiced, and
he presented himself before the deep, the seat of Ea.
Then the lord measured (Tiamat) the offspring of the deep ;
the chief prophet made of her image the house of the Firmament. E-Sarra which he had created (to be) the heavens
the chief prophet caused Anu, Bel, and Ea to inhabit as their
stronghold.
Fifth Tablet.
He prepared the twin mansions of the great gods.
He fixed the stars, even the twin stars to correspond with them. He ordained the year, appointing the signs of the Zodiac over (it).
80 ASSYRIAN STORY OF THE CREATION.
For each of the twelve months he fixed three stars,
from the day when the year issues forth to the close.
He founded the mansion of (the Sun-god) the god of the ferryboat,
that they might know their bonds,
that they might not err, that they might not go astray in any way. He established the mansion of Bel and Ea along with himself. Moreover he opened the great gates on either side,
he strengthened the bolts on the left hand and on the right,
and in the midst of it he made a staircase.
He illuminated the Moon-god that he might be porter of the night, and ordained for him the ending of the night that the day may be
known,
(saying :) " Month by month, without break, keep watch in thy disk. At the beginning of the month light up the night,
announcing thy horns that the heaven may know.
On the seventh day, (filling thy) disk
thou shalt open indeed (its) narrow contraction.
At that time the sun (will be) on the horizon of heaven at thy
(rising).
Thou shalt cut off its . . .
(Thereafter) towards the path of the sun thou shalt approach. (Then) the contracted size of the sun shall indeed change (? )
. . . seeking its path.
. . . descend and pronounce judgment.
The rest of the obverse and the first three lines of the reverse are destroyed.
Seventh Tablet.
At that time the gods in their assembly created (the beasts).
They made perfect the mighty (monsters).
They caused the living creatures (of the field) to come forth,
the cattle of the field, (the wild beasts) of the field, and the creeping
things (of the field).
(They fixed their habitations) for the living creatures (of the field).
They distributed (in their dwelling places) the cattle and the creep ing things of the city.
(They made strong) the multitude of creeping things, all the offspring
(of the earth).
. . . in the assembly of my family.
. . . Ea the god of the illustrious face.
. . . the multitude of creeping things did I make strong. . . . the seed of Lakhama did I destroy.
The rest is lost.
ISHTAR'S DESCENT TO THE UNDERWORLD. 31
ISHTAR'S DESCENT TO THE UNDERWORLD. Fbom BABYLONIAN TABLETS.
(Translated by H. Fox Talbot in " Records of the Past," First Series. )
Ishtar was the goddess of Love, answering to the Venus of the Latins and the Aphrodite of the Greeks. The object of her descent into the infernal regions was probably narrated in another tablet, which has not been preserved, for no motive is assigned for it here. I conjecture that she was in search of her beloved Thammuz (Adonis), who was detained in Hades by Persephone or Proserpine. We may compare the Greek legend, which was as follows, as given by Panyasis (quoted by Apollodorus) : —
" Aphrodite had intrusted Adonis, who was a very beauti ful child during his infancy, to the care of Persephone ; but she fell in love with him, and refused to restore him. Upon this Aphrodite appealed to Jupiter, who gave judgment in the cause. He decreed that Adonis should remain for one third of the year in the infernal regions with Persephone ; one third of the year in heaven with Aphrodite ; the remaining third of the year was to be left at his own disposal. Adonis chose to spend it in heaven with Aphrodite. "
The Assyrian legend differs much from this, but yet has some resemblance.
To the land of Hades, the region of (. . .
)
Ishtar, daughter of the Moon-god San, turned her mind, and the daughter of San fixed her mind [to go there] :
to the House of Eternity : the dwelling of the god Irkalla : to the House men enter — but cannot depart from .
to the Road men go — but cannot return :
The abode of darkness and famine,
where Earth is their food : their nourishment clay :
Light is not seen : in darkness they dwell :
ghosts, like birds, flutter their wings there :
on the door and gate posts the dust lies undisturbed.
When Ishtar arrived at the gate of Hades
to the keeper of the gate a word she spoke :
" O keeper of the entrance ! open thy gate !
" Open thy gate ! again, that I may enter I
" H thou openest not thy gate, and I enter not,
32
ISHTAR'S DESCENT TO THE UNDERWORLD.
"I will assault the door: I will break down the gate:
" I will attack the entrance : I will split open the portals : " I will raise the dead, to be the devourers of the living ! " Upon the living, the dead shall prey ! "
Then the Porter opened his mouth and spoke, and said to the great Ishtar,
" Stay, Lady ! do not shake down the door !
" I will go, and tell this to the Queen Nin-ki-gal. "
The Porter entered, and said to Nin-ki-gal,
" these curses thy sister Ishtar [utters]
" blaspheming thee with great curses. " [ . . . ]
When Nin-ki-gal heard this, [ . . . ]
she grew pale, like a flower that is cut off :
she trembled, like the stem of a reed :
" I will cure her rage," she said ; " I will cure her fury:
" these curses I will repay to her !
" Light up consuming flames ! light up blazing straw !
" Let her doom be with the husbands who deserted their wives !
" Let her doom be with the wives who from their husbands' side
departed !
" Let her doom be with the youths who led dishonored lives ! " Go, Porter, open the gate for her,
" but strip her, like others at other times. "
The Porter went and opened the gate.
" Enter, Lady of Tiggaba city ! It is permitted !
" May the Sovereign of Hades rejoice at thy presence ! "
The first gate admitted her, and stopped her : there was taken off the great crown from her head. "
" Keeper ! do not take off from me, the great crown from my head I
" Excuse Lady for the Queen of the land commands its removal. "
The second gate admitted her, and stopped her: there were taken off the earrings of her ears. "
" Keeper do not take off from me, the earrings of my ears
" Excuse Lady for the Queen of the land commands their removal
"
The third gate admitted her, and stopped her there were taken off the precious stones from her head.
" Keeper do not take off from me, the precious stones from my head " " Excuse Lady for the Queen of the land commands their removal "
The fourth gate admitted her, and stopped her there were taken off the small lovely gems from her forehead.
" Keeper do not take off from me, the small lovely gems from my forehead "
" Excuse it, Lady for the Queen of the land commands their removal "
I
I! !
it, it, it,
! ! ! !
:
! II!
:
!
ISHTAR'S DESCENT TO THE UNDERWORLD.
83
The fifth gate admitted her, and stopped her : there was taken off the central girdle of her waist.
" Keeper ! do not take off from me, the central girdle from my waist ! " " Excuse Lady for the Queen of the land commands its removal "
The sixth gate admitted her, and stopped her there were taken off the golden rings of her hands and feet.
" Keeper do not take off from me, the golden rings of my hands and feet! "
" Excuse Lady for the Queen of the land commands their removal "
The seventh gate admitted her, and stopped her there was taken off the last garment from her body.
" Keeper do not take off from me, the last garment from my body " " Excuse Lady for the Queen of the land commands its removal "
After that mother Ishtar had descended into Hades, Nin-ki-gal saw her, and stormed on meeting her. Ishtar lost her reason and heaped curses upon her. Nin-ki-gal opened her mouth and spoke,
to Namtar her messenger a command she gave " Go, Namtar " [some words lost]
" Bring her out for punishment. . . "
The divine messenger of the gods, lacerated his face before them. The assembly of the gods was full,
the Sun came, along with the Moon his father.
Weeping he spoke thus unto Hea the king
" Ishtar descended into the earth and she did not rise again
" and since the time that mother Ishtar descended into Hades,
"the bull has not sought the cow, nor the male of any animal the
female.
" The slave and her master [some words lost] " The master has ceased from commanding "the slave has ceased from obeying. "
Then the god Hea in the depth of his mind laid a plan
he formed, for her escape, the figure of man of clay.
" Go to save her, Phantom present thyself at the portal of Hades
" the seven gates of Hades will open before thee,
" Nin-ki-gal will see thee, and be pleased with thee.
" When her mind shall be grown calm, and her anger shall be worn off, " awe her with the names of the great gods
" Prepare thy frauds On deceitful tricks fix thy mind
" The chiefest deceitful trick Bring forth fishes of the waters out of
an empty vessel
"This thing will please Nin-ki-gal
" then to Ishtar she will restore her clothing.
" A great reward for these things shall not fail.
"Go, save her, Phantom and the great assembly of the people shall
crown thee
I
!
!
!
! !
it, it, it,
! :
;.
.
!
;
!
:
a I::
;
! ! ! !
;
!
:
:
! ! !
:
34
HYMN TO THE GOD MERODACH.
" Meats, the first of the city, shall be thy food 1
" Wine, the most delicious in the city, shall be thy drink I " To be the Ruler of a Palace, shall be thy rank I
"A throne of state, shall be thy seat !
" Magician and Conjurer shall bow down before thee ! "
Nin-ki-gal opened her mouth and spoke :
to Namtar her messenger a command she gave :
" Go, Namtar ! clothe the Temple of Justice I
" Adorn the images t and the altars 1
" Bring out Anunnak ! Seat him on a golden throne !
"Pour out for Ishtar the waters of life, and let her depart from my
dominions t "
Namtar went ; and clothed the Temple of Justice ;
he adorned the images and the altars ;
he brought out Anunnak ; on a golden throne he seated him ; he poured out for Ishtar the waters of life, and let her go.
Then the first gate let her forth, and restored to her — the first garment of her body.
The second gate let her forth, and restored to her — the diamonds of her hands and feet.
The third gate let her forth, and restored to her — the central girdle of her waist.
The fourth gate let her forth, and restored to her — the small lovely gems of her forehead.
The fifth gate let her forth, and restored to her — the precious stones of her head.
The sixth gate let her forth, and restored to her — the earrings of her ears.
The seventh gate let her forth, and restored to her — the great crown on her head.
HYMN TO THE GOD MERODACH. An Akkadian Psalm. (3000 b. c. ? )
Who shall escape from before thy power ?
Thy will is an eternal mystery !
Thou makest it plain in heaven and in the earth.
Command the sea and the sea obeyeth thee.
Command the tempest and the tempest becometh a calm. Command the winding course of the Euphrates
And the will of Merodach shall arrest the floods.
Lord, thou art holy ! Who is like unto thee ?
Merodach thou art honored among the gods that bear a name.
ADAM AND EVE IN PARADISE. 35
ADAM AND EVE IN PARADISE. By JOHN MILTON.
[John Milton : English poet ; born in London, December 9, 1608 ; died in London, November 8, 1674. He was graduated from Cambridge, 1629 ; was Latin secretary, 1649-1660. He became totally blind in 1652. At the Restora tion he was proscribed and his works were ordered burnt by the hangman ; but after a time he was left unmolested and spent the last years of his life in quiet literary labors. " Paradise Lost " was issued in 1666, " Paradise Regained " in 1671, and "Samson Agonistes" in 1671. His masque of "Comus" was pub lished in 1634, "Lycidas" in 1637, "L'Allegro" and "Penseroso" in 1646. Among his prose works the " Areopagitica " (1644), advocating the freedom of the press, his work on Divorce, and his "Defense of the English People" (1654) are most famous. His sonnets in the Italian manner are among the finest in the English language. ]
Beneath him, with new wonder, now he views,
To all delight of human sense exposed, — In narrow room Nature's whole wealth ; yea, more !
A Heaven on Earth : for blissful Paradise
Of God the garden was, by him in the east
Of Eden planted. Eden stretched her line
From Auran eastward to the royal towers
Of great Seleucia, built by Gecian kings,
Or where the sons of Eden long before
Dwelt in Telassar. In this pleasant soil
His far more pleasant garden God ordained.
Out of the fertile ground he caused to grow
All trees of noblest kind for sight, smell, taste ;
And all amid them stood the Tree of Life,
High eminent, blooming ambrosial fruit
Of vegetable gold ; and next to life, — Our death, the Tree of Knowledge, grew fast by Knowledge of good, bought dear by knowing ill. Southward through Eden went a river large,
Nor changed his course, but through the shaggy hill Passed underneath ingulfed ; for God had thrown
That mountain, as his garden mould, high raised Upon the rapid current, which, through veins Of porous earth with kindly thirst updrawn, Rose a fresh fountain, and with many a rill Watered the garden ; thence united fell
Down the steep glade, and met the nether flood, Which from his darksome passage now appears, And now, divided into four main streams,
Runs diverse, wandering many a famous realm
ADAM AND EVE IN PARADISE.
And country whereof here needs no account ;
But rather to tell how, if Art could tell
How, from that sapphire fount the crisped brooks, Roiling on orient pearl and sands of gold,
With mazy error under pendent shades
Ran nectar, visiting each plant, and fed
Flowers worthy of Paradise, which not nice Art In beds and curious knots, but Nature boon Poured forth profuse on hill, and dale, and plain, Both where the morning sun first warmly smote The open field, and where the unpierced shade Imbrowned the noontide bowers.
Thus was this place, A happy rural seat of various view :
Groves whose rich trees wept odorous gums and balm Others whose fruit, burnished with golden rind, Hung amiable — Hesperian fables true,
If true, here only — and of delicious taste.
Betwixt them lawns, or level downs, and flocks Grazing the tender herb, were interposed,
Or palmy hillock ; or the flowery lap
Of some irriguous valley spread her store, Flowers of all hue, and without thorn the rose. Another side, umbrageous grots and caves
Of cool recess, o'er which the mantling vine Lays forth her purple grape, and gently creeps Luxuriant ; meanwhile murmuring waters fall Down the slope hills dispersed, or in a lake, That to the fringed bank with myrtle crowned Her crystal mirror holds, unite their streams. The birds their quire apply ; airs, vernal airs, Breathing the smell of field and grove, attune The trembling leaves, while universal Pan, Knit with the Graces and the Hours in dance, Led on the eternal Spring. . . .
The Fiend Saw undelighted all delight, all kind
Of living creatures, new to sight and strange. Two of far nobler shape, erect and tall, Godlike erect, with native honor clad
In naked majesty, seemed lords of all,
And worthy seemed ; for in their looks divine The image of their glorious Maker shone, — Truth, wisdom, sanctitude severe and pure Severe, but in true filial freedom placed, Whence true authority in men ; though both
Adam and Eve
After an engraving by Aug. Blanchard
ADAM AND EVE IN PARADISE.
Not equal, as their sex not equal seemed : For contemplation he and valor formed,
For softness she and sweet attractive grace ; He for God only, she for God in him.
His fair large front and eye sublime declared Absolute rule ; and hyacinthine locks
Round from his parted forelock manly hung Clustering, but not beneath his shoulders broad ; She, as a veil down to the slender waist,
Her unadorned golden tresses wore
Disheveled, but in wanton ringlets waved
As the vine curls her tendrils — which implied Subjection, but required with gentle sway, And by her yielded, by him best received Yielded, with coy submission, modest pride, And sweet, reluctant, amorous delay.
Nor those mysterious parts were then concealed Then was not guilty shame. Dishonest shame
Of Nature's works, honor dishonorable,
Sin-bred, how have ye troubled all mankind
With shows instead, mere shows of seeming pure, And banished from man's life his happiest life, Simplicity and spotless innocence !
So passed they naked on, nor shunned the sight Of God or Angel ; for they thought no ill :
So hand in hand they passed, the loveliest pair That ever since in love's embraces met — Adam the goodliest man of men since born
His sons ; the fairest of her daughters Eve. Under a tuft of shade that on a green
Stood whispering soft, by a fresh fountain side, They sat them down ; and, after no more toil Of their sweet gardening labor than suffice
To recommend cool Zephyr, and make ease
More easy, wholesome thirst and appetite — More grateful, to their supper fruits they fell Nectarine fruits, which the compliant boughs Yielded them, sidelong as they sat reclined
On the soft downy bank damasked with flowers. The savory pulp they chew, and in the rind,
Still as they thirsted, scoop the brimming stream ; Nor gentle purpose, nor endearing smiles
Wanted, nor youthful dalliance, as beseems Fair couple linked in happy nuptial league, Alone as they.
88 THE MURDER OF ABEL.
THE MURDER OF ABEL. By V1TTORIO ALFIERI.
(From "Abel. ")
[Count Vittorio Alfieri, one of the greatest of Italian dramatists, was born at Asti, in Piedmont, January 17, 1740. Of good birth and independent means, he traveled extensively in Europe, and after the successful production of his first play, " Cleopatra " (1775), devoted himself to dramatic composition. While in Florence he met the Countess of Albany, wife of Prince Charles Edward Stuart, and passed many years in her society in Alsace and Paris, and at the outbreak of the French Revolution returned to Italy and died at Florence, October 8, 1803. He was buried in the church of Santa Croce, between the tombs of Machiavelli and Michelangelo, where a beautiful monument by Canova covers his remains. Alfieri left twenty-one tragedies and six comedies, besides five odes on American Independence, various sonnets, and a number of prose works. Included among his tragedies are " Saul," " Philip II. ," " Orestes," and " Mary Stuart. "]
Envy —
Why tremble, O youth, why thus fixedly stare,
While fiercely is beating thy heart, on the wound Which is made doubly sore by the chilling despair Of the snakes which entwine like ivy, around
deign, thou'rt fearless, and fain wouldst be there, Where joy never ending certainly found,
deign of the waters transparent to think,
Which make those men happy supremely, who drink.
Cain —
who art thou who in these accents strange
Addressest me Are there upon the earth
Men that we know not of Remove my doubts,
pray thee tell me who thou art but use language that doth more resemble mine,
That more easily may understand it. Envy —
Thou son of Adam, by thy speech know thee. 'Twas not sufficient for thy father then
To get himself expelled, with so much shame, From that terrestrial lovely Paradise,
Where with multitudes of others dwell For him 'twas not enough? he furthermore Must keep his own son in deep ignorance Of the great good thus lost, and take away The slightest chance of e'er regaining
Envy, Cain, Death.
it ?
I
A1OOO I
I ?
:
:
?
if
?
is
it,
?
THE MURDER OF ABEL.
Cain —
What dost thou say ? There was a Paradise On earth ? and from it Adam banished was ? And he from his own son so vast a good Conceals, and hinders ?
Envy — Harsh and unjust father, He envies his own son that happiness,
Of which he was unworthy. There, beyond
The banks of the great river, I was standing
Envy —
. . .
With this my mother dear : and thence I saw
(For those who dwell there all things see and know) Thee as a fugitive, thy father's dwelling
Leaving, and hither coming . . .
Cain —
This know of me, whilst I
Upon that further shore, all things are easy. There, matters distant or not understood,
Or things impossible, are words unknown : Brothers and sisters numerous are we,
And sons and fathers ; there to every man
Is coupled one like me ; as thou hast seen
Eve with thy father live. — I pity took
Upon thy ignorance ; and therefore came
As far as this to meet thee. Do but try
To cross the limpid waves, and thou'lt become Straightway like me ; and there, if thou so will Possessor of my beauty thou mayst be
As may, if please, divide with thee Each of the many things that possess Collected in that happy place together.
Cain —
How possible that my dear father,
Who loves us so, could cruelly conceal
So vast good Thou with thy words dost wake Within my heart contrast wonderful.
Thy beauty moves me much the flatt'ring hope Of thee thy sweet discourse, the like of which
never heard before yes, am moved By all in thee but how can abandon Ungratefully those dear ones to the toil Of ceaseless labor, whilst pass myself An idle life at ease amid delights
We're not alike. To us, the happy and perpetual dwellers
How canst thou
:
I ?
I
;
II ?
I
;
I
is
;
I a
a ;
it
it,
THE MURDER OF ABEL.
Envy —
Thou thinkest well. Slave, then, and suffer thou, Fatigue thyself, and sweat. Meanwhile another Will occupy thy place before thee there.
Cain —
Another? who?
Envy — Thou'rt very blind.
Cain — Perchance,
Is there but room for one ?
Envy — For one alone
Of Adam's sons a passage there is granted :
Concealed from thee, but not from all . . . Cain —
O what,
What chill again pervades me ! horrible
The doubt Ifeel . . .
Absorption may be defined as the process undergone by valuable
THE USE AND VALUE OF ANTHOLOGIES xxi
literary matter which has not received due artistic form and polish. It is not thrown away; it does not, properly speaking, cease to exist, but it exists only as an element in the compositions of later authors. The truly artistic production, on the other hand, though equally liable to be laid under contribution as a source of informa tion, may well outlast the inferior work into whose service it is thus pressed, as the diamond survives the glass which it engraves. Almost every word, for example, which Arrian has written about Alexander, is very probably coloured by the authoritative biography of Ptolemy Lagus, Alexander's companion in arms, but of Ptolemy's work itself, deficient in style and arrangement, not a word is preserved except those which may be embedded in Arrian's narrative. Caesar's Commentaries, on the other hand, have been equally used as historical authorities, but the works of those who have thus employed them have mostly passed away, while the Commentaries remain as fresh as of old. Yet, though terse brevity is among their most conspicuous merits, the modern reader, unless a professional scholar or historian, cannot find time for them, not from their prolixity, but from the immensity of the mass of even more valuable literature. He must therefore make their acquaint ance through general Eoman histories like Mommsen's, or special biographies like Froude's, or else through the medium of excerpt or anthology. This is but another way of saying that only the best literature of its respective description, be that description elevated or familiar, is proper for anthology. Such a collection should take no cognisance of the literature destined to absorption, but only of that which is isolated from the mass by its superior symmetry and polish. It follows that it will be more concerned with poetry and fiction than with the graver departments of intellectual labour, since these can be profitably cultivated without the art which in poetry and fiction is absolutely indispensable, and also that in dealing with serious literature it will concern itself chiefly with what approximates most closely to art : in disquisition seeking for what is most cogent, in narrative for what is most dramatic. The very law of its existence, then, should keep it at a high leveL
xxii
INTRODUCTION :
Modern literature, yet more decisively nineteenth-century literature, possesses a richness, a range, and a variety to which the classics of the past can lay no claim ; and if something of the perfection of form which belongs to classical times is lacking to the present day, this loss is compensated in many ways. Nothing is more characteristic of the literary activity of the last hundred and fifty years than its amazing fertility. To such a point indeed has the production of books now attained, that the danger lies not in a paucity of genius, but in the fact that the works of genius may be lost in a surging and ever-increasing flood. Every nation contributes. In England and America alone upwards of 10,000 new books are printed every year. Were we to take twice Dr. Johnson's prescription of five hours a day and read as fast as could Scott or Macaulay, it would still be impossible to compass a tithe of this mass. Sifting and selection, once a slow and orderly process, has become an imperative necessity. The dilemma is clear. We shall either read aimlessly, catching up bits of what is good and great amid much chaff and trash, or else we shall neglect the greater literature altogether.
The time seems ripe for a reversion to the principle which gave to classical literature its glory and its life—the sentiment that the highest excellence should be aimed at, and hence for a revival of the Greek idea of an anthology —a " gathering of flowers," which is after all, translated into broader scientific language, but Darwin's formula of the survival of the fittest. It is out of this idea that the present work has sprung. If the execution corresponds to the idea, if it is a true gathering of flowers, it should aid in protecting our literature on both sides of the Atlantic from its chief actual danger — debasement to suit the taste of half-educated readers. The perils which it has already encountered and escaped —the Euphuistic affectation of the Elizabethan age, the Gallicism of the Restoration period, the frigidity of the eighteenth century —were maladies caught from the refined and intelligent society of those epochs. All these it has surmounted, but it is now confronted with an entirely novel danger in the dependence of the most popular, and therefore the most influential, authors upon a wide general public
THE USE AND VALUE OF ANTHOLOGIES xxiii
neither refined nor intelligent, who now, as dispensers of the substantial rewards of literature, occupy the place formerly held by the Court, the patron, and the university. Hence a serious apprehension of a general lowering of the standard of literature, far more pernicious than any temporary aberration of taste. The evil may be combated in many ways, and not least effectively by anthologies, which, if skilfully adapted to meet the needs of the general reader, and not themselves unduly tolerant of inferior work, may do much good by familiarising the reader with what is excellent in the present, and reminding the writer of the conditions
on which alone fame may be won in the future.
THE ASSYRIAN STORY OF THE CREATION. By Rjsv. A. H. SAYCE.
(From " Records of the Past. ")
[Archibald Henhy Satcb, the foremost living Assyriologist and authority on Hebrew origins, and a philologist of great attainments, was born near Bristol, England, September 25, 1846. Graduated at Oxford, and ordained 1871. His early repute was so great that at twenty -seven he was made one of the Old Testa ment Revision Committee. He has published among other works a comparative Assyrian Grammar (1872); "Principles of Comparative Philology" (1874); "Lectures on the Assyrian Language" (1877); "Babylonian Literature"
(1877) ; "Introduction to the Science of Language" (1880) ; "Monuments of the Hittites " (1881), revised 1888 ; " First Light from the Monuments " (1884) ; "Ancient Empires of the East" (1884) ; "Assyria" (1885) ; "Hibbert Lec tures on the Origin and Growth of Religion" (1887) ; "Records of the Past, New Series" (1889-1892) ; " Life and Times of Isaiah" (1889) ; "Races of the Old Testament " (1891) ; "Social Life among the Assyrians and Babylo nians" (1891) ; "Primer of Assyriology" (1894); "The Higher Criticism and the Verdict of the Monuments " (1894) ; " The Egypt of the Hebrews " (1895) ; " Early History of the Hebrews " (1897).
Fragments of a long epic poem, describing the creation of the world in a series of tablets or books, were discovered by Mr. George Smith among the cuneiform treasures of the British Museum which had come from the royal library of Kouyunjik or Nineveh. The tablets appear to be seven in number ; and since the creation was described as consisting of a series of successive acts, it presented a curious similarity to the account of the creation recorded in the first chapter of Genesis.
The first tablet or book opens before the beginning of time, the expression " at that time " answering to the expression " in the beginning" of Genesis. The heavens and earth had not yet been created ; and since the name was supposed to be the same as the thing named, their names had not as yet been pronounced. A watery chaos alone existed, Mummu Tiamat, "the chaos of the deep. " Out of the bosom of this chaos
26
26 ASSYRIAN STORY OF THE CREATION.
proceeded the gods as well as the created world. First came the primeval divinities Lakhmu and Lakhamu, words of un known meaning, and then An-sar [Uranus, Saturn] and Ki- sar, "the upper" and "lower firmament. " Last of all were born the three supreme gods of the Babylonian faith, Anu the sky god, Bel or Illil the lord of the ghost world, and Ea the god of the river and sea [Jupiter, Pluto, Neptune].
But before the younger gods could find a suitable habitation for themselves and their creation, it was necessary to destroy " the dragon " of chaos with all her monstrous offspring. The task was undertaken by the Babylonian sun god Merodach. Light was introduced into the world, and it only remained to destroy Tiamat herself. Tiamat was slain and her allies put in bondage, while the books of destiny which had hitherto been possessed by the older race of gods were now transferred to the younger deities of the new world. The visible heaven was formed out of the skin of Tiamat, and became the outward symbol of An-sar and the habitation of Anu, Bel, and Ea, while the chaotic waters of the dragon became the law-bound sea ruled over by Ea.
The heavens having been thus made, they were furnished with mansions for the sun and moon and stars, and the heavenly bodies were bound down by fixed laws that they might regulate the calendar and determine the year.
It will be seen from this that in its main outlines the Assyr ian epic of the creation bears a striking resemblance to the account of it given in the first chapter of Genesis. In each case the history of the creation is divided into seven successive acts ; in each case the present world has been preceded by a watery chaos. In fact, the selfsame word is used of this chaos in both the Biblical and Assyrian accounts — tehdm,
Tiamat; the only difference being that in the Assyrian story " the deep " has become a mythological personage, the mother of a chaotic brood. The order of the creation, moreover, agrees in the two accounts ; first the light, then the creation of the firmament of heaven, subsequently the appointment of the celes tial bodies " for signs and for seasons and for days and years," and next, the creation of beasts and "creeping things. "
But the two accounts also differ in some important particu lars. In the Assyrian epic the earth seems not to have been made until after the appointment of the heavenly bodies, instead of before it as in Genesis ; and the seventh day is a day of work
ASSYRIAN STORY OF THE CREATION.
27
instead of rest; while there is nothing corresponding to the statement of Genesis that " the Spirit of God moved upon the face of the waters. " But the most important difference con sists in the interpolation of the struggle between Merodach and the powers of evil, as a consequence of which light was introduced into the universe and the firmament of the heavens was formed.
It has long since been noted that the conception of this struggle stands in curious parallelism to the verses of the Apocalypse (Rev. xii. 7-9) : " And there was war in heaven : Michael and his angels fought against the dragon ; and the dragon fought and his angels, and prevailed not ; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world. " "We are also reminded of the words of Isaiah xxiv. 21, 22 : The Lord shall visit the host of the high ones that are on high, and the kings of the earth upon the earth. And they shall be gathered together, as prisoners are gathered in the pit, and shall be shut up in prison. " It may be added that an Assyrian bas-relief now in the British Museum represents Tiamat with horns and claws,
tail and wings.
There is no need of drawing attention to the profound
difference of spiritual conception that exists between the Assyr ian epic and the first chapter of Genesis. The one is mytho logical and polytheistic, with an introduction savoring of the later materialism of the schools ; the other is sternly monothe istic. Between Bel-Merodach and the Hebrew God there is an impassable gulf.
It is unfortunate that the last lines of the epic, in which the creation of man would have been recorded, have not yet been recovered. A passage in one of the early magical texts of Babylonia, however, goes to show that the Babylonians believed that the woman was produced from the man, conformably to the statement in Gen. ii. 22, 23. We there read of the seven evil spirits, that "the woman from the man do they bring forth. "
First Tablet.
At that time the heaven above had not yet announced, or the earth beneath recorded, a name ;
the unopened deep was their generator,
28 ASSYRIAN STORY OF THE CREATION.
Mummu-Tiamat (the chaos of the sea) was the mother of them all. Their waters were embosomed as one, and
the cornfield was unharvested, the pasture was ungrown.
At that time the gods had not appeared, any of them ;
By no name were they recorded, no destiny (had they fixed). Then the (great) gods were created,
Lakhmu and Lakh amp issued forth (the first),
until they grew up (when)
An-sar and Ki-sar were created.
Long were the days, extended (was the time, until) the gods Anu (Bel and Ea were born),
An-sar and Ki-sar (gave them birth).
The rest of the tablet is lost.
Fourth Tablet. BEVEESE.
" (Against) the gods my fathers thou hast directed thy hostility. Thou harnesser of thy companions, may thy weapons reach their
bodie(s).
Stand up, and I and thou will fight together. "
When Tiamat heard this,
she uttered her former spells, she repeated her command.
Tiamat also cried out vehemently with a loud voice.
From its roots she strengthened (her) seat completely.
She recites an incantation, she casts a spell,
and the gods of battle demand for themselves their arms.
Then Tiamat attacked Merodach the chief prophet of the gods; in combat they joined ; they met in battle.
And the lord outspread his snare (and) inclosed her.
He sent before him the evil wind to seize (her) from behind.
And Tiamat opened her mouth to swallow it.
He made the evil wind enter so that she could not close her lips. The violence of the winds tortured her stomach, and
her heart was prostrated and her mouth was twisted.
He swung the club, he shattered her stomach ;
he cut out her entrails ; he overmastered (her) heart ;
he bound her and ended her life.
He threw down her corpse ; he stood upon it.
When Tiamat who marched before (them) was conquered,
he dispersed her forces, her host was overthrown,
and the gods her allies who marched beside her
trembled (and) feared (and) turned their backs.
They escaped and saved their lives.
ASSYKIAN STORY OF THE CREATION. 29
They clung to one another fleeing helplessly.
He followed them and shattered their weapons.
He cast his snare and they are caught in his net.
Knowing (? ) the regions they are filled with grief.
They bear their sin, they are kept in bondage,
and the elevenfold offspring are troubled through fear.
The spirits as they march perceived (? ) the glory (of Merodach). His hand lays blindness (on their eyes).
At the same time their opposition (is broken) from under them ;
and the god Kingu who had (marshaled) their (forces)
he bound him also along with the god of the tablets (of destiny in)
his right hand.
And he took from him the tablets of destiny (that were) upon him. With the string of the stylus he sealed (them) and held the . . . of
the tablet.
From the time when he had bound (and) laid the yoke on his foes he led the illustrious enemy captive like an ox,
he established fully the victory of An-sar over the foe ;
Merodach overcame the lamentation of (Ea) the lord of the world. Over the gods in bondage he strengthened his watch, and
Tiamat whom he had bound he turned head backwards ;
then the lord trampled on the underpart of Tiamat.
With his club unbound he smote (her) skull ;
he broke (it) and caused her blood to flow ;
the north wind bore (it) away to secret places.
Then his father (Ea) beheld (and) rejoiced at the savor ;
he caused the spirits (? ) to bring a peace offering to himself.
So the lord rested ; his body he feeds.
He strengthens (his) mind (? ), he forms a clever plan,
and he stripped her of (her) skin like a fish, according to his plan ; he described her likeness and (with it) overshadowed the heavens ; he stretched out the skin, he kept a watch,
he urged on her waters that were not issuing forth ;
he lit up the sky ; the sanctuary (of heaven) rejoiced, and
he presented himself before the deep, the seat of Ea.
Then the lord measured (Tiamat) the offspring of the deep ;
the chief prophet made of her image the house of the Firmament. E-Sarra which he had created (to be) the heavens
the chief prophet caused Anu, Bel, and Ea to inhabit as their
stronghold.
Fifth Tablet.
He prepared the twin mansions of the great gods.
He fixed the stars, even the twin stars to correspond with them. He ordained the year, appointing the signs of the Zodiac over (it).
80 ASSYRIAN STORY OF THE CREATION.
For each of the twelve months he fixed three stars,
from the day when the year issues forth to the close.
He founded the mansion of (the Sun-god) the god of the ferryboat,
that they might know their bonds,
that they might not err, that they might not go astray in any way. He established the mansion of Bel and Ea along with himself. Moreover he opened the great gates on either side,
he strengthened the bolts on the left hand and on the right,
and in the midst of it he made a staircase.
He illuminated the Moon-god that he might be porter of the night, and ordained for him the ending of the night that the day may be
known,
(saying :) " Month by month, without break, keep watch in thy disk. At the beginning of the month light up the night,
announcing thy horns that the heaven may know.
On the seventh day, (filling thy) disk
thou shalt open indeed (its) narrow contraction.
At that time the sun (will be) on the horizon of heaven at thy
(rising).
Thou shalt cut off its . . .
(Thereafter) towards the path of the sun thou shalt approach. (Then) the contracted size of the sun shall indeed change (? )
. . . seeking its path.
. . . descend and pronounce judgment.
The rest of the obverse and the first three lines of the reverse are destroyed.
Seventh Tablet.
At that time the gods in their assembly created (the beasts).
They made perfect the mighty (monsters).
They caused the living creatures (of the field) to come forth,
the cattle of the field, (the wild beasts) of the field, and the creeping
things (of the field).
(They fixed their habitations) for the living creatures (of the field).
They distributed (in their dwelling places) the cattle and the creep ing things of the city.
(They made strong) the multitude of creeping things, all the offspring
(of the earth).
. . . in the assembly of my family.
. . . Ea the god of the illustrious face.
. . . the multitude of creeping things did I make strong. . . . the seed of Lakhama did I destroy.
The rest is lost.
ISHTAR'S DESCENT TO THE UNDERWORLD. 31
ISHTAR'S DESCENT TO THE UNDERWORLD. Fbom BABYLONIAN TABLETS.
(Translated by H. Fox Talbot in " Records of the Past," First Series. )
Ishtar was the goddess of Love, answering to the Venus of the Latins and the Aphrodite of the Greeks. The object of her descent into the infernal regions was probably narrated in another tablet, which has not been preserved, for no motive is assigned for it here. I conjecture that she was in search of her beloved Thammuz (Adonis), who was detained in Hades by Persephone or Proserpine. We may compare the Greek legend, which was as follows, as given by Panyasis (quoted by Apollodorus) : —
" Aphrodite had intrusted Adonis, who was a very beauti ful child during his infancy, to the care of Persephone ; but she fell in love with him, and refused to restore him. Upon this Aphrodite appealed to Jupiter, who gave judgment in the cause. He decreed that Adonis should remain for one third of the year in the infernal regions with Persephone ; one third of the year in heaven with Aphrodite ; the remaining third of the year was to be left at his own disposal. Adonis chose to spend it in heaven with Aphrodite. "
The Assyrian legend differs much from this, but yet has some resemblance.
To the land of Hades, the region of (. . .
)
Ishtar, daughter of the Moon-god San, turned her mind, and the daughter of San fixed her mind [to go there] :
to the House of Eternity : the dwelling of the god Irkalla : to the House men enter — but cannot depart from .
to the Road men go — but cannot return :
The abode of darkness and famine,
where Earth is their food : their nourishment clay :
Light is not seen : in darkness they dwell :
ghosts, like birds, flutter their wings there :
on the door and gate posts the dust lies undisturbed.
When Ishtar arrived at the gate of Hades
to the keeper of the gate a word she spoke :
" O keeper of the entrance ! open thy gate !
" Open thy gate ! again, that I may enter I
" H thou openest not thy gate, and I enter not,
32
ISHTAR'S DESCENT TO THE UNDERWORLD.
"I will assault the door: I will break down the gate:
" I will attack the entrance : I will split open the portals : " I will raise the dead, to be the devourers of the living ! " Upon the living, the dead shall prey ! "
Then the Porter opened his mouth and spoke, and said to the great Ishtar,
" Stay, Lady ! do not shake down the door !
" I will go, and tell this to the Queen Nin-ki-gal. "
The Porter entered, and said to Nin-ki-gal,
" these curses thy sister Ishtar [utters]
" blaspheming thee with great curses. " [ . . . ]
When Nin-ki-gal heard this, [ . . . ]
she grew pale, like a flower that is cut off :
she trembled, like the stem of a reed :
" I will cure her rage," she said ; " I will cure her fury:
" these curses I will repay to her !
" Light up consuming flames ! light up blazing straw !
" Let her doom be with the husbands who deserted their wives !
" Let her doom be with the wives who from their husbands' side
departed !
" Let her doom be with the youths who led dishonored lives ! " Go, Porter, open the gate for her,
" but strip her, like others at other times. "
The Porter went and opened the gate.
" Enter, Lady of Tiggaba city ! It is permitted !
" May the Sovereign of Hades rejoice at thy presence ! "
The first gate admitted her, and stopped her : there was taken off the great crown from her head. "
" Keeper ! do not take off from me, the great crown from my head I
" Excuse Lady for the Queen of the land commands its removal. "
The second gate admitted her, and stopped her: there were taken off the earrings of her ears. "
" Keeper do not take off from me, the earrings of my ears
" Excuse Lady for the Queen of the land commands their removal
"
The third gate admitted her, and stopped her there were taken off the precious stones from her head.
" Keeper do not take off from me, the precious stones from my head " " Excuse Lady for the Queen of the land commands their removal "
The fourth gate admitted her, and stopped her there were taken off the small lovely gems from her forehead.
" Keeper do not take off from me, the small lovely gems from my forehead "
" Excuse it, Lady for the Queen of the land commands their removal "
I
I! !
it, it, it,
! ! ! !
:
! II!
:
!
ISHTAR'S DESCENT TO THE UNDERWORLD.
83
The fifth gate admitted her, and stopped her : there was taken off the central girdle of her waist.
" Keeper ! do not take off from me, the central girdle from my waist ! " " Excuse Lady for the Queen of the land commands its removal "
The sixth gate admitted her, and stopped her there were taken off the golden rings of her hands and feet.
" Keeper do not take off from me, the golden rings of my hands and feet! "
" Excuse Lady for the Queen of the land commands their removal "
The seventh gate admitted her, and stopped her there was taken off the last garment from her body.
" Keeper do not take off from me, the last garment from my body " " Excuse Lady for the Queen of the land commands its removal "
After that mother Ishtar had descended into Hades, Nin-ki-gal saw her, and stormed on meeting her. Ishtar lost her reason and heaped curses upon her. Nin-ki-gal opened her mouth and spoke,
to Namtar her messenger a command she gave " Go, Namtar " [some words lost]
" Bring her out for punishment. . . "
The divine messenger of the gods, lacerated his face before them. The assembly of the gods was full,
the Sun came, along with the Moon his father.
Weeping he spoke thus unto Hea the king
" Ishtar descended into the earth and she did not rise again
" and since the time that mother Ishtar descended into Hades,
"the bull has not sought the cow, nor the male of any animal the
female.
" The slave and her master [some words lost] " The master has ceased from commanding "the slave has ceased from obeying. "
Then the god Hea in the depth of his mind laid a plan
he formed, for her escape, the figure of man of clay.
" Go to save her, Phantom present thyself at the portal of Hades
" the seven gates of Hades will open before thee,
" Nin-ki-gal will see thee, and be pleased with thee.
" When her mind shall be grown calm, and her anger shall be worn off, " awe her with the names of the great gods
" Prepare thy frauds On deceitful tricks fix thy mind
" The chiefest deceitful trick Bring forth fishes of the waters out of
an empty vessel
"This thing will please Nin-ki-gal
" then to Ishtar she will restore her clothing.
" A great reward for these things shall not fail.
"Go, save her, Phantom and the great assembly of the people shall
crown thee
I
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34
HYMN TO THE GOD MERODACH.
" Meats, the first of the city, shall be thy food 1
" Wine, the most delicious in the city, shall be thy drink I " To be the Ruler of a Palace, shall be thy rank I
"A throne of state, shall be thy seat !
" Magician and Conjurer shall bow down before thee ! "
Nin-ki-gal opened her mouth and spoke :
to Namtar her messenger a command she gave :
" Go, Namtar ! clothe the Temple of Justice I
" Adorn the images t and the altars 1
" Bring out Anunnak ! Seat him on a golden throne !
"Pour out for Ishtar the waters of life, and let her depart from my
dominions t "
Namtar went ; and clothed the Temple of Justice ;
he adorned the images and the altars ;
he brought out Anunnak ; on a golden throne he seated him ; he poured out for Ishtar the waters of life, and let her go.
Then the first gate let her forth, and restored to her — the first garment of her body.
The second gate let her forth, and restored to her — the diamonds of her hands and feet.
The third gate let her forth, and restored to her — the central girdle of her waist.
The fourth gate let her forth, and restored to her — the small lovely gems of her forehead.
The fifth gate let her forth, and restored to her — the precious stones of her head.
The sixth gate let her forth, and restored to her — the earrings of her ears.
The seventh gate let her forth, and restored to her — the great crown on her head.
HYMN TO THE GOD MERODACH. An Akkadian Psalm. (3000 b. c. ? )
Who shall escape from before thy power ?
Thy will is an eternal mystery !
Thou makest it plain in heaven and in the earth.
Command the sea and the sea obeyeth thee.
Command the tempest and the tempest becometh a calm. Command the winding course of the Euphrates
And the will of Merodach shall arrest the floods.
Lord, thou art holy ! Who is like unto thee ?
Merodach thou art honored among the gods that bear a name.
ADAM AND EVE IN PARADISE. 35
ADAM AND EVE IN PARADISE. By JOHN MILTON.
[John Milton : English poet ; born in London, December 9, 1608 ; died in London, November 8, 1674. He was graduated from Cambridge, 1629 ; was Latin secretary, 1649-1660. He became totally blind in 1652. At the Restora tion he was proscribed and his works were ordered burnt by the hangman ; but after a time he was left unmolested and spent the last years of his life in quiet literary labors. " Paradise Lost " was issued in 1666, " Paradise Regained " in 1671, and "Samson Agonistes" in 1671. His masque of "Comus" was pub lished in 1634, "Lycidas" in 1637, "L'Allegro" and "Penseroso" in 1646. Among his prose works the " Areopagitica " (1644), advocating the freedom of the press, his work on Divorce, and his "Defense of the English People" (1654) are most famous. His sonnets in the Italian manner are among the finest in the English language. ]
Beneath him, with new wonder, now he views,
To all delight of human sense exposed, — In narrow room Nature's whole wealth ; yea, more !
A Heaven on Earth : for blissful Paradise
Of God the garden was, by him in the east
Of Eden planted. Eden stretched her line
From Auran eastward to the royal towers
Of great Seleucia, built by Gecian kings,
Or where the sons of Eden long before
Dwelt in Telassar. In this pleasant soil
His far more pleasant garden God ordained.
Out of the fertile ground he caused to grow
All trees of noblest kind for sight, smell, taste ;
And all amid them stood the Tree of Life,
High eminent, blooming ambrosial fruit
Of vegetable gold ; and next to life, — Our death, the Tree of Knowledge, grew fast by Knowledge of good, bought dear by knowing ill. Southward through Eden went a river large,
Nor changed his course, but through the shaggy hill Passed underneath ingulfed ; for God had thrown
That mountain, as his garden mould, high raised Upon the rapid current, which, through veins Of porous earth with kindly thirst updrawn, Rose a fresh fountain, and with many a rill Watered the garden ; thence united fell
Down the steep glade, and met the nether flood, Which from his darksome passage now appears, And now, divided into four main streams,
Runs diverse, wandering many a famous realm
ADAM AND EVE IN PARADISE.
And country whereof here needs no account ;
But rather to tell how, if Art could tell
How, from that sapphire fount the crisped brooks, Roiling on orient pearl and sands of gold,
With mazy error under pendent shades
Ran nectar, visiting each plant, and fed
Flowers worthy of Paradise, which not nice Art In beds and curious knots, but Nature boon Poured forth profuse on hill, and dale, and plain, Both where the morning sun first warmly smote The open field, and where the unpierced shade Imbrowned the noontide bowers.
Thus was this place, A happy rural seat of various view :
Groves whose rich trees wept odorous gums and balm Others whose fruit, burnished with golden rind, Hung amiable — Hesperian fables true,
If true, here only — and of delicious taste.
Betwixt them lawns, or level downs, and flocks Grazing the tender herb, were interposed,
Or palmy hillock ; or the flowery lap
Of some irriguous valley spread her store, Flowers of all hue, and without thorn the rose. Another side, umbrageous grots and caves
Of cool recess, o'er which the mantling vine Lays forth her purple grape, and gently creeps Luxuriant ; meanwhile murmuring waters fall Down the slope hills dispersed, or in a lake, That to the fringed bank with myrtle crowned Her crystal mirror holds, unite their streams. The birds their quire apply ; airs, vernal airs, Breathing the smell of field and grove, attune The trembling leaves, while universal Pan, Knit with the Graces and the Hours in dance, Led on the eternal Spring. . . .
The Fiend Saw undelighted all delight, all kind
Of living creatures, new to sight and strange. Two of far nobler shape, erect and tall, Godlike erect, with native honor clad
In naked majesty, seemed lords of all,
And worthy seemed ; for in their looks divine The image of their glorious Maker shone, — Truth, wisdom, sanctitude severe and pure Severe, but in true filial freedom placed, Whence true authority in men ; though both
Adam and Eve
After an engraving by Aug. Blanchard
ADAM AND EVE IN PARADISE.
Not equal, as their sex not equal seemed : For contemplation he and valor formed,
For softness she and sweet attractive grace ; He for God only, she for God in him.
His fair large front and eye sublime declared Absolute rule ; and hyacinthine locks
Round from his parted forelock manly hung Clustering, but not beneath his shoulders broad ; She, as a veil down to the slender waist,
Her unadorned golden tresses wore
Disheveled, but in wanton ringlets waved
As the vine curls her tendrils — which implied Subjection, but required with gentle sway, And by her yielded, by him best received Yielded, with coy submission, modest pride, And sweet, reluctant, amorous delay.
Nor those mysterious parts were then concealed Then was not guilty shame. Dishonest shame
Of Nature's works, honor dishonorable,
Sin-bred, how have ye troubled all mankind
With shows instead, mere shows of seeming pure, And banished from man's life his happiest life, Simplicity and spotless innocence !
So passed they naked on, nor shunned the sight Of God or Angel ; for they thought no ill :
So hand in hand they passed, the loveliest pair That ever since in love's embraces met — Adam the goodliest man of men since born
His sons ; the fairest of her daughters Eve. Under a tuft of shade that on a green
Stood whispering soft, by a fresh fountain side, They sat them down ; and, after no more toil Of their sweet gardening labor than suffice
To recommend cool Zephyr, and make ease
More easy, wholesome thirst and appetite — More grateful, to their supper fruits they fell Nectarine fruits, which the compliant boughs Yielded them, sidelong as they sat reclined
On the soft downy bank damasked with flowers. The savory pulp they chew, and in the rind,
Still as they thirsted, scoop the brimming stream ; Nor gentle purpose, nor endearing smiles
Wanted, nor youthful dalliance, as beseems Fair couple linked in happy nuptial league, Alone as they.
88 THE MURDER OF ABEL.
THE MURDER OF ABEL. By V1TTORIO ALFIERI.
(From "Abel. ")
[Count Vittorio Alfieri, one of the greatest of Italian dramatists, was born at Asti, in Piedmont, January 17, 1740. Of good birth and independent means, he traveled extensively in Europe, and after the successful production of his first play, " Cleopatra " (1775), devoted himself to dramatic composition. While in Florence he met the Countess of Albany, wife of Prince Charles Edward Stuart, and passed many years in her society in Alsace and Paris, and at the outbreak of the French Revolution returned to Italy and died at Florence, October 8, 1803. He was buried in the church of Santa Croce, between the tombs of Machiavelli and Michelangelo, where a beautiful monument by Canova covers his remains. Alfieri left twenty-one tragedies and six comedies, besides five odes on American Independence, various sonnets, and a number of prose works. Included among his tragedies are " Saul," " Philip II. ," " Orestes," and " Mary Stuart. "]
Envy —
Why tremble, O youth, why thus fixedly stare,
While fiercely is beating thy heart, on the wound Which is made doubly sore by the chilling despair Of the snakes which entwine like ivy, around
deign, thou'rt fearless, and fain wouldst be there, Where joy never ending certainly found,
deign of the waters transparent to think,
Which make those men happy supremely, who drink.
Cain —
who art thou who in these accents strange
Addressest me Are there upon the earth
Men that we know not of Remove my doubts,
pray thee tell me who thou art but use language that doth more resemble mine,
That more easily may understand it. Envy —
Thou son of Adam, by thy speech know thee. 'Twas not sufficient for thy father then
To get himself expelled, with so much shame, From that terrestrial lovely Paradise,
Where with multitudes of others dwell For him 'twas not enough? he furthermore Must keep his own son in deep ignorance Of the great good thus lost, and take away The slightest chance of e'er regaining
Envy, Cain, Death.
it ?
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THE MURDER OF ABEL.
Cain —
What dost thou say ? There was a Paradise On earth ? and from it Adam banished was ? And he from his own son so vast a good Conceals, and hinders ?
Envy — Harsh and unjust father, He envies his own son that happiness,
Of which he was unworthy. There, beyond
The banks of the great river, I was standing
Envy —
. . .
With this my mother dear : and thence I saw
(For those who dwell there all things see and know) Thee as a fugitive, thy father's dwelling
Leaving, and hither coming . . .
Cain —
This know of me, whilst I
Upon that further shore, all things are easy. There, matters distant or not understood,
Or things impossible, are words unknown : Brothers and sisters numerous are we,
And sons and fathers ; there to every man
Is coupled one like me ; as thou hast seen
Eve with thy father live. — I pity took
Upon thy ignorance ; and therefore came
As far as this to meet thee. Do but try
To cross the limpid waves, and thou'lt become Straightway like me ; and there, if thou so will Possessor of my beauty thou mayst be
As may, if please, divide with thee Each of the many things that possess Collected in that happy place together.
Cain —
How possible that my dear father,
Who loves us so, could cruelly conceal
So vast good Thou with thy words dost wake Within my heart contrast wonderful.
Thy beauty moves me much the flatt'ring hope Of thee thy sweet discourse, the like of which
never heard before yes, am moved By all in thee but how can abandon Ungratefully those dear ones to the toil Of ceaseless labor, whilst pass myself An idle life at ease amid delights
We're not alike. To us, the happy and perpetual dwellers
How canst thou
:
I ?
I
;
II ?
I
;
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;
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it
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THE MURDER OF ABEL.
Envy —
Thou thinkest well. Slave, then, and suffer thou, Fatigue thyself, and sweat. Meanwhile another Will occupy thy place before thee there.
Cain —
Another? who?
Envy — Thou'rt very blind.
Cain — Perchance,
Is there but room for one ?
Envy — For one alone
Of Adam's sons a passage there is granted :
Concealed from thee, but not from all . . . Cain —
O what,
What chill again pervades me ! horrible
The doubt Ifeel . . .
