before, having the shape of a fish blended with that of a man. Then reigned Aedorachus of Pantibiblon for the term of eighteen sari. In his days there appeared another personage from the sea of Eruthra, like those above, having the same complicated form between fish and man: his name was Odacon." From remarks by Apollodorus it would seem that these beings were messengers from Oannes, but the whole passages are very obscure. The chief extract from the fragments of Berossus concerning Oannes states that: "In the first year there made its appearance from a part of the Eruthrean sea, which bordered upon Babylonia, an animal endowed with reason, who was called Oannes. According to the accounts of Apollodorus the whole body of the animal was like that of a fish; and had under a fish's head another head, and also feet below, similar to those of a man, subjoined to the fish's tail. His speech, too, was articulate and human; and there was a representation of him to be seen in the time of Berossus. This Being in the daytime used to converse with men; but took no food at that season; and he gave them an insight into letters and science, and every kind of art. He taught them to construct houses, to found temples, to compile laws, and explained to them the principles of geometrical knowledge. He made them distinguish the seeds of the earth, and showed them how to collect fruits; in short, he instructed them in everything which could tend to soften manners and humanize mankind. From that time, so universal were his instructions, nothing material has been added by way of improvement. When the sun set, it was the custom of this Being to plunge again into the sea, and abide all the night in the deep." After this there appeared other creatures like Oannes, of which Berossus promises to give an account when he comes to the history of the kings.
The Writings of Oannes
"Moreover," says Polyhistor, "Oannes wrote concerning the generation of mankind; of their different ways of life, and of civil polity; and the following is the purport of what he said: 'There was nothing but darkness, and an abyss of water, wherein resided most hideous beings, which were produced of a twofold principle. Men appeared with two wings, some with four, and with two faces. They had one body, but two heads; the one of a man, the other of a woman. They were likewise in their several organs both male and female. Other human figures were to be seen with the legs and horns of goats. Some had horses' feet: others had the limbs of a horse behind; but before were fashioned like men, resembling hippocentaurs. Bulls likewise bred there with the heads of men; and dogs with fourfold bodies, and the tails of fishes. Also horses with the heads of dogs: men too, and other animals, with the heads and bodies of horses, and the tails of fishes. In short, there were creatures with the limbs of every species of animals. Add to these, fishes, reptiles, serpents, with other wonderful animals; which assumed each other's shape and countenance. Of all these were preserved delineations in the temple of Belus at Babylon. The person, who was supposed to have presided over them, had the name of Omorca. This in the Chaldaic language is Thalath; which the Greeks express thalassa, the sea: but according to the most probable theory, it is equivalent to selene, the moon. All things being in this situation, Belus came, and cut the woman-creature asunder: and out of one half of her he formed the earth, and of the other half the heavens. At the same time he destroyed the animals in the abyss. All this, Berossus said,4 was an allegorical description of nature. For the whole universe consisting of moisture, and, animals being continually generated therein, the Deity (Belus) above-mentioned cut off his own head, upon which the other gods mixed the blood, as it gushed out, with the earth, and from this men were formed. On this account it is, that they are rational, and partake of divine knowledge. This Belus, whom men call Dis, divided the darkness, and separated the heavens from the earth; and reduced the universe to order. But the animals so lately created, not being able to bear the prevalence of light, died. Belus upon this, seeing a vast space quite uninhabited, though by nature very fruitful, ordered one of the gods to take off his head; and when it was taken off, they were to mix the blood with the soil of the earth; and from thence to form other men and animals, which should be capable of bearing the light. Belus also formed the stars, and the sun, and moon, together with the five planets.'"
This myth, related by Ea or Oannes regarding the creation of the world, bears a very close relation to that of Merodach and Tiawath, told in Chapter II. It is not often that one finds a fish-god acting as a culture hero, although we find in Mexican myth a certain deity alluded to as the "old fish-god of our flesh." Allegorical mythology would have seen in Ea a hero arriving from another clime in a wave-tossed vessel, who had landed on the shores of the Persian Gulf, and had instructed the rude inhabitants thereof in the culture of a higher civilization. There is very little doubt that Ea has a close connexion in some manner with the Noah legend of the deluge. For example, a Sumerian text exists in which it would seem as if the ship of Ea was described, as the timbers of which its various parts were constructed are mentioned, and the refugees it saved consisted of Ea himself, Dawkina his wife, Merodach, and Inesh, the pilot of Eridu, along with Nin-igi-nagir-sir.
Of course it would seem natural to the Babylonians to regard the Persian Gulf as the great abyss whence all things emanated. As Jastrow very justly remarks: "In the word of Ea, of a character more spiritual than that of En-lil, he commands, and what he plans comes into existence—a wholly beneficent power he blesses the fields and heals mankind. His most striking trait is his love of humanity. In conflicts between the gods and mankind, he is invariably on the side of the latter. When the gods, at the instance of En-lil as the 'god of storms,' decide to bring on a deluge to sweep away mankind, it is Ea who reveals the secret to his favourite, Ut-Napishtim (Noah), who saves himself, his family, and his belongings on a ship that he is instructed to build."5 The waters personified by him are not those of the turbulent and treacherous ocean, but those of irrigating streams and commerce-carrying canals. He is thus very different from the god En-lil, the 'lord of heaven' who possesses so many attributes of destruction. Ea in his benevolent way thwarts the purpose of the riotous god of tempest, which greatly enrages En-lil, and it has been thought that this myth suggests the rivalry which perhaps at one time existed between the two religious centres of Eridu and Nippur, cities of Ea and En-lil respectively. In an eloquent manner Ea implores En-lil not to precipitate another deluge, and begs that instead of such wholesale destruction man may be punished by sending lions and jackals, or by famines or pestilences. En-lil hearkens to his speech, his heart is touched, and he blesses Utnapishtim and his wife. If this myth is a piece of priestcraft, it argues better relations between the ecclesiastical authorities at Eridu and Nippur. Ea had many other names, the chief of which, Nin-a-gal, meaning 'god of great strength,' alluded to his patronage of the smith's art. He was also called En-ki, which describes him as 'lord of the earth' through which his waters meandered. In such a country as Babylonia earth and water are closely associated, as under that soil water is always to be found at a distance of a few feet: thus the interior of the earth is the domain of Ea.
The Story of Adapa and the South Wind
Here is the story of Adapa, the son of Ea, who, but for his obedience to his father's command, might have attained deification and immortality.
One day when Adapa was out in his boat fishing the South Wind blew with sudden and malicious violence, upsetting the boat and flinging the fisherman into the sea. When he succeeded in reaching the shore Adapa vowed vengeance against the South Wind, which had used him so cruelly.
"Shutu, thou demon," he cried, "I will stretch forth my hand and break thy wings. Thou shalt not go unpunished for this outrage!"
The hideous monster laughed as she soared in the air above him, flapping her huge wings about her ungainly body. Adapa in his fury leapt at her, seized her wings, and broke them, so that she was no longer able to fly over the broad earth. Then he went his way, and related to his father what he had done.
Seven days passed by, and Anu, the lord of heaven, waited for the coming of the South Wind. But Shutu came not; the rains and the floods were delayed, and Anu grew impatient. He summoned to him his minister Ilabrat.
"Wherefore doth Shutu neglect her duty?" he asked.
