ANCIENT MYTHOLOGY Boxed Set (Illustrated Edition). Lewis Spence

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СКАЧАТЬ Adapa, who hath crushed and broken the wings of thy servant Shutu, so that she is no more able to fly."

      "If this be true," said Anu, "summon the youth before me, and let him answer for his crime."

      "Be it so, O Anu!"

      When Adapa received the summons to appear in heaven he trembled greatly. It was no light thing to answer to the great gods for the ill-usage of their servant, the demon Shutu. Nevertheless he began to make preparations for his journey, and ere he set out his father Ea instructed him as to how he should comport himself in the assembly of the gods.

      "Wrap thyself not in a vesture of gold, O my son, but clothe thee in the garments of the dead. At the gates of heaven thou wilt find Tammuz and Gishzida guarding the way. Salute the twain with due respect, I charge thee, baring thy head and showing all deference to them. If thou dost find favour in their eyes they will speak well of thee before Anu. And when thou standest within the precincts of heaven, don the garment that is given thee to wear, and anoint thy head with the oil that is brought thee. But when the gods offer thee food and drink, touch them not; for the food will be the 'Meat of Death,' and the drink the 'Water of Death'; let neither pass within thy lips. Go now, my son, and remember these my instructions. Bear thyself with humility, and all will be well."

      Adapa bade his father farewell and set out on his journey to heaven. He found all as his father had predicted; Tammuz and Gishzida received him at the portals of the divine dwelling, and so humble was Adapa's attitude that they were moved with compassion towards him. They led him into the presence of Anu, and he bowed low before the great god.

      "I am come in answer to thy summons," said he. "Have mercy upon me, O thou Most High!"

      Anu frowned upon him.

      "It is said of thee," he made answer, "that thou hast broken the wings of Shutu, the South Wind. What manner of man art thou, who darest destroy Shutu in thy wrath? Knowest thou not that the people suffer for lack of nourishment; that the herb droopeth, and the cattle lie parched on the scorching ground? Tell me why hast thou done this thing?"

      "I was out on the sea fishing," said Adapa, "and the South Wind blew violently, upsetting my boat and casting me into the water. Therefore I seized her wings and broke them. And lo! I am come to seek thy pardon."

      Then Tammuz and Gishzida, the deities whose favour Adapa had won at the gates of heaven, stepped forth and knelt at the feet of their king.

      "Be merciful, O Anu! Adapa hath been sorely tried, and now is he truly humble and repentant. Let his treatment of Shutu be forgotten."

      Anu listened to the words of Tammuz and Gishzida, and his wrath was turned away.

      "Rise, Adapa," he said kindly; "thy looks please me well. Thou hast seen the interior of this our kingdom, and now must thou remain in heaven for ever, and we will make thee a god like unto us. What sayest thou, son of Ea?"

      Adapa bowed low before the king of the gods and thanked him for his pardon and for his promise of godhead.

      Anu therefore commanded that a feast be made, and that the 'Meat of Life' and the 'Water of Life' be placed before Adapa, for only by eating and drinking of these could he attain immortality.

      But when the feast was spread Adapa refused to partake of the repast, for he remembered his father's injunctions on this point. So he sat in silence at the table of the gods, whereupon Anu exclaimed:

      "What now, Adapa? Why dost thou not eat or drink? Except thou taste of the food and water set before thee thou canst not hope to live for ever."

      Adapa perceived that he had offended his divine host, so he hastened to explain. "Be not wroth, most mighty Anu. It is because my lord Ea hath so commanded that I break not bread nor drink water at thy table. Turn not thy countenance from me, I beseech thee."

      Anu frowned. "Is it that Ea feared I should seek thy life by offering thee deadly food? Truly he that knoweth so much, and hath schooled thee in so many different arts, is for once put to shame!"

      Adapa would have spoken, but the lord of heaven silenced him.

      "Peace!" he said; then to his attendants—"Bring forth a garment that he may clothe himself, and oil bring also to anoint his head."

      When the King's command had been carried out Adapa robed himself in the heavenly garment and anointed his head with the oil. Then he addressed Anu thus:

      "O Anu, I salute thee! The privilege of godhead must I indeed forego, but never shall I forget the honour that thou wouldst have conferred upon me. Ever in my heart shall I keep the words thou hast spoken, and the memory of thy kindness shall I ever retain. Blame me not exceedingly, I pray thee. My lord Ea awaiteth my return."

      "Truly," said Anu, "I censure not thy decision. Be it even as thou wilt. Go, my son, and peace go with thee!"

      And thus Adapa returned to the abode of Ea, lord of the dead, and there for many years he lived in peace and happiness.

      Anu

Along with En-lil and Ea, Anu makes up the universal triad. He is called the 'father of the gods,' but appears to be descended from still older deities. His name is seldom discovered in the inscriptions prior to the time of Khammurabi, but such notices as occur of him seem to have already fixed his position as a ruler of the sky. His cult was specially associated with the city of Erech. It is probable that in the earliest days he had been the original Sumerian sky-father, as his name is merely a form of the Sumerian word for 'heaven.' This idea is assisted by the manner in which his name is originally written in the inscriptions, as the symbol signifying it is usually that employed for 'heaven.' It is plain, therefore, that Anu was once regarded as the expanse of heaven itself, just as are the 'sky-fathers' of numerous primitive peoples. Several writers who deal with Anu appear to be of the opinion that a god of the heavens is an 'abstraction.' "Popular fancy," says Jastrow, "deals with realities and with personified powers whose workings are seen and felt. It would as little, therefore, have evolved the idea that there was a power to be identified with the heavens as a whole, of which the azure sky is a symbol, as it would personify the earth as a whole, or the bodies of waters as a whole. It is only necessary to state the implications involved to recognize that the conception of a triad of gods corresponding to three theoretical divisions of the universe is a bit of learned speculation. It smacks of the school. The conception of a god of heaven fits in moreover with the comparatively advanced period when the seats of the gods were placed in the skies and the gods identified with the stars."6 A merely superficial acquaintance with the nature of animism and the sky-myths of primitive and barbarian peoples would lead us to the conclusion that the opposite is the case. In Egyptian, Polynesian, and North American Indian myth the sky itself is directly personalized. Egyptian mythological illustration depicts the sky in female form, for in Egyptian myth the sky is the mother and the earth the father of everything. Lang has shown that the sky-father is frequently personalized as a "magnified non-natural man" among races which possess no theological schools. We do not say that the arrangement of Anu, Ea, and En-lil into a triad is not "a bit of learned speculation," but to state that early animism did not first personalize the sky and the earth and the sea is rash in the extreme. When Deucalion and Pyrrha in the Greek myth asked the gods how they might best replenish the earth with the human race, they were instructed to cast "the bones of their mother" behind them, and these bones they interpreted as the stones and rocks and acted accordingly. So would primitive man all the world over have interpreted this advice, for universally he believes the very soil upon which he walks to be the great mother СКАЧАТЬ