In another version of the creation of man, it is related that Merodach "laid a reed upon the face of the waters; he formed dust, and poured it out beside the reed.... That he might cause the gods to dwell in the habitation of their heart's desire, he formed mankind." The goddess Aruru, a deity of Sippar, and one of the forms of "the lady of the gods", is associated with Merodach as the creatrix of the seed of mankind. "The beasts of the field and living creatures in the field he formed." He also created the Tigris and Euphrates rivers, grass, reeds, herbs and trees, lands, marshes and swamps, cows, goats, &c.[163]

In the seventh tablet Merodach is praised by the gods--the Igigi (spirits of heaven). As he has absorbed all their attributes, he is addressed by his fifty-one names; henceforth each deity is a form of Merodach. Bel Enlil, for instance, is Merodach of lordship and domination; Sin, the moon god, is Merodach as ruler of night; Shamash is Merodach as god of law and holiness; Nergal is Merodach of war; and so on. The tendency to monotheism appears to have been most marked among the priestly theorists of Babylon.

Merodach is hailed to begin with as Asari, the introducer of agriculture and horticulture, the creator of grain and plants. He also directs the decrees of Anu, Bel, and Ea; but having rescued the gods from destruction at the hands of Kingu and Tiamat, he was greater than his "fathers", the elder gods. He set the Universe in order, and created all things anew. He is therefore Tutu, "the creator", a merciful and beneficent god. The following are renderings of lines 25 to 32:

Apparently the Babylonian doctrine set forth that mankind was created not only to worship the gods, but also to bring about the redemption of the fallen gods who followed Tiamat.

Tiamat, the chaos dragon, is the Great Mother. She has a dual character. As the origin of good she is the creatrix of the gods. Her beneficent form survived as the Sumerian goddess Bau, who was obviously identical with the Phoenician Baau, mother of the first man. Another name of Bau was Ma, and Nintu, "a form of the goddess Ma", was half a woman and half a serpent, and was depicted with "a babe suckling her breast" (Chapter IV).

The Egyptian goddesses Neheb-kau and Uazit were serpents, and the goddesses Isis and Nepthys had also serpent forms. The serpent was a symbol of fertility, and as a mother was a protector. Vishnu, the Preserver of the Hindu Trinity, sleeps on the world-serpent's body. Serpent charms are protective and fertility charms.

As the origin of evil Tiamat personified the deep and tempests. In this character she was the enemy of order and good, and strove to destroy the world.

Tiamat was the dragon of the sea, and therefore the serpent or leviathan. The word "dragon" is derived from the Greek "drakon", the serpent known as "the seeing one" or "looking one", whose glance was the lightning. The Anglo-Saxon "fire drake" ("draca", Latin "draco") is identical with the "flying dragon".

In various countries the serpent or worm is a destroyer which swallows the dead. "The worm shall eat them like wool", exclaimed Isaiah in symbolic language.[168] It lies in the ocean which surrounds the world in Egyptian, Babylonian, Greek, Teutonic, Indian, and other mythologies. The Irish call it "morúach", and give it a mermaid form like the Babylonian Nintu. In a Scottish Gaelic poem Tiamat figures as "The Yellow Muilearteach", who is slain by Finn-mac-Coul, assisted by his warrior band.

The serpent figures in folk tales. When Alexander the Great, according to Ethiopic legend, was lowered in a glass cage to the depths of the ocean, he saw a great monster going past, and sat for two days "watching for its tail and hinder parts to appear". [170] An Argyllshire Highlander had a similar experience. He went to fish one morning on a rock. "He was not long there when he saw the head of an eel pass.

He continued fishing for an hour and the eel was still passing. He went home, worked in the field all day, and having returned to the same rock in the evening, the eel was still passing, and about dusk he saw her tail disappearing. "[171] Tiamat's sea-brood is referred to in the Anglo-Saxon epic Beowulf as "nickers". The hero "slew by night sea monsters on the waves" (line 422).

The well dragon--the French "draco"--also recalls the Babylonian water monsters. There was a "dragon well" near Jerusalem. [172] From China to Ireland rivers are dragons, or goddesses who flee from the well dragons. The demon of the Rhone is called the "drac". Floods are also referred to as dragons, and the Hydra, or water serpent, slain by Hercules, belongs to this category.

Water was the source of evil as well as good. To the Sumerians, the ocean especially was the abode of monsters. They looked upon it as did Shakespeare's Ferdinand, when, leaping into the sea, he cried: "Hell is empty and all the devils are here".

There can be little doubt but that in this Babylonian story of Creation we have a glorified variation of the widespread Dragon myth. Unfortunately, however, no trace can be obtained of the pre-existing Sumerian oral version which the theorizing priests infused with such sublime symbolism. No doubt it enjoyed as great popularity as the immemorial legend of Perseus and Andromeda, which the sages of Greece attempted to rationalize, and parts of which the poets made use of and developed as these appealed to their imaginations.

The lost Sumerian story may be summarized as follows: There existed in the savage wilds, or the ocean, a family of monsters antagonistic to a group of warriors represented in the Creation legend by the gods. Ea, the heroic king, sets forth to combat with the enemies of man, and slays the monster father, Apsu, and his son, Mummu. But the most powerful demon remains to be dealt with. This is the mother Tiamat, who burns to avenge the deaths of her kindred. To wage war against her the hero makes elaborate preparations, and equips himself with special weapons.

The queen of monsters cannot be overcome by ordinary means, for she has great cunning, and is less vulnerable than were her husband and son. Although Ea may work spells against her, she is able to thwart him by working counter spells. Only a hand-to-hand combat can decide the fray. Being strongly protected by her scaly hide, she must be wounded either on the under part of her body or through her mouth by a weapon which will pierce her liver, the seat of life. It will be noted in this connection that Merodach achieved success by causing the winds which followed him to distend the monster's jaws, so that he might be able to inflict the fatal blow and prevent her at the same time from uttering spells to weaken him.

This type of story, in which the mother monster is greater and more powerful than her husband or son, is exceedingly common in Scottish folklore. In the legend which relates the adventures of "Finn in the Kingdom of Big Men", the hero goes forth at night to protect his allies against the attacks of devastating sea monsters. Standing on the beach, "he saw the sea advancing in fiery kilns and as a darting serpent. A huge monster came up, and looking down below where he (Finn) was, exclaimed, 'What little speck do I see here? '" Finn, aided by his fairy dog, slew the water monster.

On Finn, aided by his fairy dog, slew the water monster. On the following night a bigger monster, "the father", came ashore, and he also was slain. But the most powerful enemy had yet to be dealt with. "The next night a Big Hag came ashore, and the tooth in the front of her mouth would make a distaff. 'You killed my husband and son,' she said.

" Finn acknowledged that he did, and they began to fight. After a prolonged struggle, in which Finn was almost overcome, the Hag fell and her head was cut off.

The story of "Finlay the Changeling" has similar features. The hero slew first a giant and then the giant's father. Thereafter the Hag came against him and exclaimed, "Although with cunning and deceitfulness you killed my husband last night and my son on the night before last, I shall certainly kill you to-night. " A fierce wrestling match ensued on the bare rock. The Hag was ultimately thrown down.

She then offered various treasures to ransom her life, including "a gold sword in my cave", regarding which she says, "never was it drawn to man or to beast whom it did not overcome". [175] In other Scottish stories of like character the hero climbs a tree, and says something to induce the hag to open her mouth, so that he may plunge his weapon down her throat.

The Grendel story in Beowulf,[176] the Anglo-Saxon epic, is of like character. A male water monster preys nightly upon the warriors who sleep in the great hall of King Hrothgar. Beowulf comes over the sea, as did Finn to the "Kingdom of Big Men", to sky Grendel. He wrestles with this man-eater and mortally wounds him. Great rejoicings ensue, but they have to be brought to an abrupt conclusion, because the mother of Grendel has meanwhile resolved "to go a sorry journey and avenge the death of her son".

The narrative sets forth that she enters the Hall in the darkness of night. "Quickly she grasped one of the nobles tight, and then she went towards the fen", towards her submarine cave. Beowulf follows in due course, and, fully armoured, dives through the waters and ultimately enters the monster's lair. In the combat the "water wife" proves to be a more terrible opponent than was her son. Indeed, Beowulf was unable to slay her until he possessed himself of a gigantic sword, "adorned with treasure", which was hanging in the cave.

With this magic weapon he slays the mother monster, whose poisonous blood afterwards melts the "damasked blade". Like Finn, he subsequently returns with the head of one of the monsters.

An interesting point about this story is that it does not appear in any form in the North German cycle of Romance. Indeed, the poet who included in his epic the fiery dragon story, which links the hero Beowulf with Sigurd and Siegfried, appears to be doubtful about the mother monster's greatness, as if dealing with unfamiliar material, for he says: "The terror (caused by Grendel's mother) was less by just so much as woman's strength, woman's war terror, is (measured) by fighting men".[177] Yet, in the narrative which follows the Amazon is proved to be the stronger monster of the two. Traces of the mother monster survive in English folklore, especially in the traditions about the mythical "Long Meg of Westminster", referred to by Ben Jonson in his masque of the "Fortunate Isles":

Meg has various graves. One is supposed to be marked by a huge stone in the south side of the cloisters of Westminster Abbey; it probably marks the trench in which some plague victims--regarded, perhaps, as victims of Meg--were interred. Meg was also reputed to have been petrified, like certain Greek and Irish giants and giantesses. At Little Salkeld, near Penrith, a stone circle is referred to as "Long Meg and her Daughters". Like "Long Tom", the famous giant, "Mons Meg" gave her name to big guns in early times, all hags and giants having been famous in floating folk tales as throwers of granite boulders, balls of hard clay, quoits, and other gigantic missiles.