” … Both the source of the original form of the Legend of the Fight between Ea and Apsu, and Marduk and Tiâmat, and the period of its composition are unknown, but there is no doubt that in one form or another it persisted in Mesopotamia for thousands of years.
The apocryphal book of “Bel and the Dragon” shows that a form of the Legend was in existence among the Babylonian Jews long after the Captivity, and the narrative relating to it associates it with religious observances.
But there is no foundation whatsoever for the assertion which has so often been made that the Two Accounts of the Creation which are given in the early chapters in Genesis are derived from the Seven Tablets of Creation described in the preceding pages. It is true that there are many points of resemblance between the narratives in cuneiform and Hebrew, and these often illustrate each other, but the fundamental conceptions of the Babylonian and Hebrew accounts are essentially different.
In the former the earliest beings that existed were foul demons and devils, and the God of Creation only appears at a later period, but in the latter the conception of God is that of a Being Who existed in and from the beginning, Almighty and Alone, and the devils of chaos and evil are His servants.
The seal may illustrate a scene from the epic of creation in which the forces of chaos, led by Tiamat, are defeated by a god representing cosmic order, probably Ninurta.
Among the primitive Semitic peoples there were probably many versions of the story of the Creation; and the narrative told by the Seven Tablets is, no doubt, one of them in a comparatively modern form.
It is quite clear that the Account of the Creation given in the Seven Tablets is derived from very ancient sources, and a considerable amount of literary evidence is now available for reconstructing the history of the Legend.
Thus in the Sumerian Account the narrative of the exploits of the hero called ZIUSUDU 19 begins with a description of the Creation and then goes on to describe a Flood, and there is little doubt that certain passages in this text are the originals of the Babylonian version as given in the Seven Tablets.
In the Story of ZIUSUDU, however, there is no mention of any Dragon. And there is reason to think that the Legend of the Dragon had originally nothing whatever to do with the Creation, for the texts of fragments of two distinct Accounts 20 of the Creation describe a fight between a Dragon and some deity other than Marduk.
In other Accounts the Dragon bears a strong resemblance to the Leviathan of Psalm civ, 26; Job xli, 1. In the one text he is said to be 50 biru 21 in length, and 1 biru in thickness; his mouth was 6 cubits (about 9 feet) wide, and the circumference of his ears 12 cubits (18 feet).
He was slain by a god whose name is unknown, and the blood continued to flow from his body for three years, three months, one day and one night.
In the second text the Dragon is 60 biru long and his thickness is 30 biru; the diameter of each eye is half a biru, and his paws are 20 biru long.
Thus there is every reason for believing that the Legend as it is given in the Seven Tablets is the work of some editor, who added the Legend of the Creation to the Legend of the Dragon in much the same way as the editor of the Gilgamish Legends included an account of the Deluge in his narrative of the exploits of his hero.
All forms of the Legend of the Creation and of the Dragon were popular in Babylonia, and one of them achieved so much notoriety that the priest employed recited it as an incantation to charm away the toothache.
The literary form of the text of the Seven Tablets fulfils the requirements of Semitic poetry in general. The lines usually fall into couplets, the second line being the antiphon of the first, e.g.:–
“When in the height heaven was not named,
And the earth beneath did not yet bear a name.”
Thus we have:–
|||| lâ nabû
||| lâ zakrat
E.A. Wallis Budge, The Babylonian Legends of the Creation and the Fight Between Bel and the Dragon, 1921.