Assyro-Babylonian Literature

Assyro-Babylonian Literature, texts written in the Assyro-Babylonian between the 3rd millennium BC and roughly the time of Jesus Christ. Most Assyro-Babylonian cuneiform tablets deal with science, economics, administrative

policies(in the form of letters), and law, including one of the greatest of all legal documents, The Code of Hammurabi. A wide variety of purely literary genres, however, also exists. Among them are epics and myths; historical chronicles and royal annals; historical romances in poetic form; hymns and prayers, incantations and rituals, and texts dealing with magick and divination; collections of proverbs and precept; disputations such as fanciful literary debates between animals, trees, or the like; and remarkable poetic narratives dealing with the problem of human misery. Most of this body of literature is in the Babylonian dialect of the southern part of Mesopotamia(modern Iraq). Those texts written in the Assyrian dialect of the north consist of historical inscriptions, business documents, oracles, and rituals, and official letters; existing literary texts in Assyrian are copies or adaptations of Babylonian originals. The preservation of Assyro-Babylonian literature is, in fact, due to Ashurbanipal, king of Assyria, who sent scholars to copy old Assyro-Babylonian cuneiform tablets; thousands of these transcriptions(many now in the British Museum in London were collected in his library at Nineveh. The longest Babylonian epic poems are the Creation Epic and the Gilgamesh Epic. The former, consisting of seven tablets, deals with the struggle between cosmic order and primeval chaos. The secular Gilgamesh Epic, written about 2000BC on 12 cuneiform tablets, concerns the hero's fruitless search for immortality. Masterfully woven together from an older series of separate Sumerian tales, this epic poem had great popular appeal in antiquity. It is of interest to modern biblical scholars because of its reference to a Noah-like character who survived a great flood.(see Deluge and Genesis 6:9)

The Epic of Zu tells of the theft of the Tablets of Destiny from the Gods by the evil bird Zu and of their recovery by the warrior god Ninurta. The search for the plant of birth by the shepherd Etana, who ultimately founded the first dynasty after the deluge, is related in the Epic of Etana. Among other Babylonian epics and myths are The Descent of Ishter to the Netherworld; Atrahasis, which deals with human sin and its punishment through plagues and the deluge; and Nergal and Ereshkigal, concerning marriage of the divinities who ruled the netherworld. Other important works are the Babylonian Theodicy, a poetic dialogue about a Job-like righteous sufferer; a satirical dialogue, The Master and His Obliging Servant; and a recently discovered folktale, The Poor Man of Nippur, which seems to be the ancestor of one, of the stories in the Arabian Nights. Among significant historical romances in poetic form are The Cuthaean Legend, concerning the defeat of King Naram-Sin(reigned about 2255-2218BC) of Akkad;The King of Battle, dealing with a miliary expedition to Anatolia led by Sargon I(reigned about 2335-2279BC) of Akkad; and The Epic of Tukulti-Ninurta, describing the defeat of the Babylonians by the Assyrians.

Leviathan

Leviathan, in the bible, one of the names of the primeval dragon subdued by Yahweh at the outset of creation: "You crushed Leviathan's heads, gave him as food to the wild animals "(Psalm 74:14; see also Isaiah 27:1; Job 27:1; and Amos 9:3). Biblical writers also Rahab (Job 9:3; Psalm 89:10) or simply as the Abyss (Habakkuk 3:10). The biblical references to the battle between Yahweh and Leviathan reflect the Syro-Palestinian version of a myth, creation is represented as the victory of the creator-God over a monster of claos. The closest parallel to the biblical versions of the story appears in the Canaanite Texts from Ra's Shamrah (14th century BCE), in which Baal defeats a dragon-like monster: "You will crush Leviathan the fleeing serpent, you will consume the twisting serpent, the mighty one with seven heads ." ( The wording of Isaiah 27:1 draws directly on this text.) A more ancient version of the myth occurs in the Babylonian Creation Epic, in which the storm god Marduk defeats the sea monster Tiamat and creates the Earth and the Sky by cleaving her corpse in two (see Assyro-Babylonian Literature). The Latter motif is reflected in a few biblical passages that extol Yahweh's military valor: "Was it not you who split Rahab in half, who pierced the dragon through?" (Isaiah 51:9; see also Job 26:12; Psalm 74:13, 89:10). The basic pattern of the Leviathan myth recurs in the Greek story of the battle between Zeus and the many-headed dragon Typhon, recounted by Hesiod in the Thogony. It may also lie behind the much later legend of Saint George and the dragon, which is set in northern Syria. In the Jewish Apocalyptic Writings it is foretold that Leviathan will break out of captivity at the end of present era, but will suffer a second and final defeat at the hands of God (2 Esdras 6:52; 2 Baruch 29:3-8). The apocalyptic version was probably influenced by parallel Iranian beliefs. In the New Testament, the many-headed dragon of Revelation chapter 12 shares a number of characteristics with Leviathan-- particular, it functions as an embodiment of the forces hostile to God. In later Christian lore, Leviathan came to be identified with the "Great Fish" in which Jonah spent three days and three nights (Jonah 2:1), and subsequently with hell.