Mythology

feature in the Hebrew story of the Fall in which Yahweh provides Adam and Eve with garments of skin. There is also the aetiological element explaining the origin of the special exemption from feudal dues enjoyed by the ancient priesthood of Eridu. The Myth of Etana and the Eagle Many of the Mesopotamian cylinder seals represent scenes which seem to be concerned with incidents in the myths. Several of them have been thought to represent the exploits of Gilgamesh, but very few of them can be identified with any certainty. There is a special interest. in the fact that the myth of Etana can be identified with certainty as depicted on an early seal. [18] In the early Sumerian king-lists the first dynasty after the Flood is the legendary dynasty of Kish, and the thirteenth king of Kish is listed as Etana the shepherd, who ascended to heaven. The seal represents a figure rising from the ground on the back of an eagle, while sheep graze, and two dogs gaze up at the ascending figure. The motive of several of the myths already dealt with recurs in a different form in the myth of Etana, in this instance connected with birth instead of death. In the course of transmission the myth has become interwoven with a folk-story of the eagle and the serpent. The myth opens with a description of the state of mankind after the Flood, without the guidance and shepherding of a king. The insignia of kinship, the sceptre, crown, tiara, and shepherd’s crook are laid up before Anu in heaven. Then the great Anunnaki, the deciders of destiny, decide that kingship shall be sent down from heaven. It is apparently to be inferred that Etana is the appointed king. But in order to secure the permanence of the kingship an heir was necessary, and Etana has no son. We are shown Etana daily offering sacrifices to Shamash and beseeching the god to grant him an heir. He cries to Shamash, ‘O Lord, may it issue from thy mouth, grant me the plant of birth, show me the plant of birth, remove my burden, and produce for me a name: Shamash tells the king to cross the mountain, there he will find a pit and in the pit an eagle imprisoned., He is to free the eagle, and the eagle will guide him to the plant of birth. Here the myth introduces the folk-story of the eagle and the serpent. According to the story, at the beginning of things the eagle and the serpent had sworn a solemn oath of friendship. The eagle had his nest and his young in the top of a tree, while the serpent and his young lived at its base. They undertook to protect and provide food for each other’s young. For a time all went well. But the eagle conceived evil in his heart, and broke his oath; while the serpent was away hunting, the eagle devoured the serpent’s young. When the serpent returned and found his home desolate, he appealed to Shamash for vengeance against the oath-breaker. Shamash showed him how to snare the eagle, break his wings, and imprison him in a pit. Here the eagle lay, miserably crying in vain to Shamash for help. Here, directed by Shamash, Etana enters, and delivers the eagle, who, in gratitude for his help, promises to carry him up to the throne of Ishtar from whom he may obtain the plant of birth. This is the point of the story depicted by the cylinder seal. The myth vividly describes the stages of the ascent, as the landscape diminishes and disappears. In the middle of the description of the descent the tablet breaks off; but as the king-list gives the name of Etana’s son and successor, the myth presumably had a fortunate ending. It may be remarked that the folk-tale of the eagle and the serpent contains one of the oldest elements of that type of literature. It represents the youngest of the eagle’s children as possessing wisdom, and warning his father against the danger of breaking his oath. The myth

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