The Religion of Babylonia and Assyria

Birds and bulls were to the Babylonians the symbols of storms and clouds. In the Gilgamesh epic, it will be recalled, Anu sends a divine bull to engage in a contest with Gilgamesh.[1067] The text of the epic being unfortunately defective, we have no definite indication of the character of the attack to be made upon the hero by the messenger from the god of heaven; but since storms and disease are the two chief weapons in the hands of the gods, and inasmuch as Gilgamesh in a later section of the epic is struck down by disease, it is more than likely that the bull represents a storm that is to sweep the hero and his companion off the earth. The winged bulls placed at the entrance of palaces embody the same idea, and in addition to the explanation for these fantastic figures above[1068] suggested, it is noteworthy that the two types of animals chosen for this symbolical decoration of edifices, the bull and the lion, again illustrate the same two means at the disposal of the gods for the punishment of man, the bull representing the storms, and the lion being the symbol of Nergal, who is the god of pestilence, as well as of war and of violent destruction in general.

A storm-god symbolized under the form of a bird is Zu. The underlying stem of the word conveys the notion of strength and violence. How bulls came to be chosen as symbols of storms is not altogether clear. Possibly the element of "strength" formed the connecting link in the chain of the association of ideas. In the case of birds, on the other hand, the association is to be sought in the appearance of the clouds during a storm moving across the heavens like a flock of birds. In the Etana legend, a reference occurs to Zu, who, as it would appear, is unable to escape from the control of the supreme judge Shamash.[1069] Zu is there called the chief worker of evil—a kind of arch satan. A story has been found which illustrates an attempt made by the bird Zu to break loose from the control of the sun. A storm was viewed as a conflict between the clouds and the sun, much as an eclipse symbolized a revolt in the heavens. The myth represents the conflict as taking place between Zu and En-lil, the Bel of Nippur. The latter holds in his possession the tablets of fate, by means of which he enjoys supreme authority over men and gods. Zu's jealousy is aroused, and he plans to tear these tablets from En-lil. The tablets of fate, it will be recalled, play an important part in the Marduk-Tiâmat episode.[1070] Kingu—the symbol of chaos, like Tiâmat—wears them on his breast, but he is obliged to yield them to the conqueror of Tiâmat and of her brood, who replaces 'chaos' by 'order.'

This conqueror was originally Bel of Nippur, and the Zu myth in representing En-lil as holding the tablets of fate confirms the view above set forth,[1071] according to which the original Tiâmat tale has been modified by the substitution of Marduk for the old Bel. But the story, while thus admitting the legitimacy of En-lil's claim to supreme power, is yet so constructed as to contribute to the glory of Marduk. The attack of the Zu-bird was suggested—as the Tiâmat myth—by the annual storms that work such havoc in Babylonia. The forces of 'chaos' are let loose, and an attempt is made to overthrow the 'order' of the world, symbolized by the tablets of fate which En-lil holds in his possession. Whoever has these tablets is invincible. But En-lil is unable to resist the attack of Zu. The tablets are taken away from him, and it is left for Marduk to recapture them. The tablets once in Marduk's possession, En-lil's supremacy comes to an end, and the triumph of Marduk is complete. To substantiate this interpretation of the myth, an analysis of the text is necessary. The beginning of the story is unfortunately missing. It appears to have been devoted to a glorification of the god who controls the fate of the universe. The second column opens as follows:

From the context it is clear that Bel of Nippur is meant. Up to this point, the myth reflects the old view according to which it was En-lil who succeeded in overcoming Tiâmat or at any rate, in snatching the tablets of fate from the breast of Kingu. Nippur's god lays claim to being the one who established 'order' in the universe. His authority could only be threatened if he were robbed of the tablets which symbolize absolute control over the course of affairs. Zu boldly attempts this:

On seal cylinders a god is frequently pictured pouring forth streams of water from jars placed on his shoulders. This is generally the sun-god, but the symbol also seems to belong to other deities[1077] and is appropriate to Bel of Nippur, who as the god of the atmosphere above the earth, controls the upper waters. As long as these are poured out by him, they are beneficent; but once beyond his control, the blessing of rain is turned into the curse of a deluge and storm, flooding the fields and sweeping away the habitations of men. This misfortune happens when Zu robs En-lil of the tablets by means of which law and order are established. En-lil is powerless. The bold act of Zu causes consternation among the gods. Anu calls upon some one to pursue Zu and capture him. The bird dwells in an inaccessible recess in the mountains, and the gods are afraid to approach his nest. The scene that ensues reminds us of the episode of the creation epic, where Anshar calls upon Anu, Bel, and Ea in turn to subdue Tiâmat.