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{{Mesopotamian myth (heroes)}}
{{Mesopotamian myth (heroes)}}
'''Enûma Elish''' merupakan mitologi penciptaan [[Babilonia]] yang ditemukan oleh [[Austen Henry Layard]] pada tahun 1849 dalam bentuk terpisah-pisah di reruntuhan [[perpustakaan Ashurbanipal]] di [[Niniwe]], [[Mosul]], [[Irak]], dan dipublikasikan oleh Assyriologist bernama George Smith tahun 1876. <ref>[[George Smith (assyriologist)|G. Smith]], "The Chaldean Account of Genesis" (London, 1876).</ref>
'''Enûma Elish''' merupakan mitologi penciptaan [[Babilonia]] yang ditemukan oleh [[Austen Henry Layard]] pada tahun 1849 dalam bentuk terpisah-pisah di reruntuhan [[perpustakaan Ashurbanipal]] di [[Niniwe]], [[Mosul]], [[Irak]], dan dipublikasikan oleh Assyriologist bernama George Smith tahun 1876.<ref>[[George Smith (assyriologist)|G. Smith]], "The Chaldean Account of Genesis" (London, 1876).</ref>


''Enûma Elish'' terdiri dari seribu baris dan dicatat dalam bahasa Babilonia kuno pada tujuh ''clay tablets'' yang masing-masing berisi antara 115 sampai 170 baris teks.
''Enûma Elish'' terdiri dari seribu baris dan dicatat dalam bahasa Babilonia kuno pada tujuh ''clay tablets'' yang masing-masing berisi antara 115 sampai 170 baris teks.<!-- Belum diterjemahkan

<!-- Belum diterjemahkan
Most of Tablet V has never been recovered, but aside from this [[Lacuna (manuscripts)|lacuna]], the text is almost complete. A duplicate copy of Tablet V has been found in [[Sultantepe]], ancient [[Huzirina]], located near the modern town of [[Şanlıurfa]] in [[Turkey]].
Most of Tablet V has never been recovered, but aside from this [[Lacuna (manuscripts)|lacuna]], the text is almost complete. A duplicate copy of Tablet V has been found in [[Sultantepe]], ancient [[Huzirina]], located near the modern town of [[Şanlıurfa]] in [[Turkey]].


This epic is one of the most important sources for understanding the [[Babylonia]]n worldview, centered on the supremacy of [[Marduk]] and the creation of humankind for the service of the [[Mesopotamian deities|gods]]. Its primary original purpose, however, is not an exposition of [[theology]] or [[theogony]] but the elevation of Marduk, the chief god of [[Babylon]], above other Mesopotamian gods.
This epic is one of the most important sources for understanding the [[Babylonia]]n worldview, centered on the supremacy of [[Marduk]] and the creation of humankind for the service of the [[Mesopotamian deities|gods]]. Its primary original purpose, however, is not an exposition of [[theology]] or [[theogony]] but the elevation of Marduk, the chief god of [[Babylon]], above other Mesopotamian gods.


The ''Enûma Eliš'' exists in various copies from Babylon and Assyria. The version from Ashurbanipal's library dates to the 7th century BCE. The composition of the text probably dates to the [[Bronze Age]], to the time of [[Hammurabi]] or perhaps the early [[Kassites|Kassite]] era (roughly 18th to 16th centuries BCE), although some scholars favour a later date of ca. 1100 BCE.<ref>Bernard Frank Batto, Slaying the dragon: mythmaking in the biblical tradition, Westminster John Knox Press, 1992, ISBN 9780664253530, p. 35.</ref>
The ''Enûma Eliš'' exists in various copies from Babylon and Assyria. The version from Ashurbanipal's library dates to the 7th century BCE. The composition of the text probably dates to the [[Bronze Age]], to the time of [[Hammurabi]] or perhaps the early [[Kassites|Kassite]] era (roughly 18th to 16th centuries BCE), although some scholars favour a later date of ca. 1100 BCE.<ref>Bernard Frank Batto, Slaying the dragon: mythmaking in the biblical tradition, Westminster John Knox Press, 1992, ISBN 978-0-664-25353-0, p. 35.</ref>


==Summary==
==Summary==
Baris 43: Baris 41:
The epic names two primeval gods: [[Abzu|Apsû]] (or Abzu) and [[Tiamat]]. Several other gods are created (Ea and his brothers) who reside in Tiamat's vast body. They make so much noise that the babel or noise annoys Tiamat and Apsû greatly. Apsû wishes to kill the young gods, but Tiamat disagrees. The vizier, Mummu, agrees with Apsû's plan to destroy them. Tiamat, in order to stop this from occurring, warns Ea ([[Nudimmud]]), the most powerful of the gods. Ea uses magic to put Apsû into a coma, then kills him, and shuts Mummu out. Ea then becomes the chief god, and along with his consort [[Damgalnuna|Damkina]], has a son, [[Marduk]], greater still than himself. Marduk is given wind to play with and he uses the wind to make dust storms and tornadoes. This disrupts Tiamat's great body and causes the gods still residing inside her to be unable to sleep.
The epic names two primeval gods: [[Abzu|Apsû]] (or Abzu) and [[Tiamat]]. Several other gods are created (Ea and his brothers) who reside in Tiamat's vast body. They make so much noise that the babel or noise annoys Tiamat and Apsû greatly. Apsû wishes to kill the young gods, but Tiamat disagrees. The vizier, Mummu, agrees with Apsû's plan to destroy them. Tiamat, in order to stop this from occurring, warns Ea ([[Nudimmud]]), the most powerful of the gods. Ea uses magic to put Apsû into a coma, then kills him, and shuts Mummu out. Ea then becomes the chief god, and along with his consort [[Damgalnuna|Damkina]], has a son, [[Marduk]], greater still than himself. Marduk is given wind to play with and he uses the wind to make dust storms and tornadoes. This disrupts Tiamat's great body and causes the gods still residing inside her to be unable to sleep.


They persuade Tiamat to take revenge for the death of her husband, Apsû. Her power grows, and some of the gods join her. She creates 11 monsters to help her win the battle and elevates [[Kingu]], her new husband, to "supreme dominion." A lengthy description of the other gods' inability to deal with the threat follows. Marduk offers to save the gods if he is appointed as their leader and allowed to remain so even after the threat passes. When the gods agree to Marduk's conditions he is selected as their champion against Tiamat, and becomes very powerful. Marduk challenges Tiamat to combat and destroys her. He then rips her corpse into two halves with which he fashions the earth and the skies. Marduk then creates the calendar, organizes the planets, stars and regulates the moon, sun, and weather. <ref name="ABJ">''See:''
They persuade Tiamat to take revenge for the death of her husband, Apsû. Her power grows, and some of the gods join her. She creates 11 monsters to help her win the battle and elevates [[Kingu]], her new husband, to "supreme dominion." A lengthy description of the other gods' inability to deal with the threat follows. Marduk offers to save the gods if he is appointed as their leader and allowed to remain so even after the threat passes. When the gods agree to Marduk's conditions he is selected as their champion against Tiamat, and becomes very powerful. Marduk challenges Tiamat to combat and destroys her. He then rips her corpse into two halves with which he fashions the earth and the skies. Marduk then creates the calendar, organizes the planets, stars and regulates the moon, sun, and weather.<ref name="ABJ">''See:''
*{{cite book |last=Foster |first=B.R. |title=From Distant Days : Myths, Tales, and Poetry of Ancient Mesopotamia |year=1995 |location=Bethesda, Md |publisher=CDL Press |volume=vi |page=438 }}
*{{cite book |last=Foster |first=B.R. |title=From Distant Days : Myths, Tales, and Poetry of Ancient Mesopotamia |year=1995 |location=Bethesda, Md |publisher=CDL Press |volume=vi |page=438 }}
*{{cite book |last=Bottéro |first=J. |title=Religion in Ancient Mesopotamia |year=2004 |location=Chicago: University of Chicago Press |volume=x |page= }}
*{{cite book |last=Bottéro |first=J. |title=Religion in Ancient Mesopotamia |year=2004 |location=Chicago: University of Chicago Press |volume=x |page= }}
Baris 57: Baris 55:
<blockquote>"In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.
<blockquote>"In the beginning, God created the heavens and the earth. The earth was without form and void, and darkness was over the face of the deep. And the Spirit of God was hovering over the face of the waters.
And God said, ‘Let there be light,’ and there was light.
And God said, ‘Let there be light,’ and there was light.
"<ref>Richard Elliott Friedman, ''The Bible with Sources Revealed'', HarperOne, 2003. ISBN 0060530693</ref></blockquote>
"<ref>Richard Elliott Friedman, ''The Bible with Sources Revealed'', HarperOne, 2003. ISBN 0-06-053069-3</ref></blockquote>


However, these parallels do not necessarily suggest that Hebrew beliefs about the nature of God and creation can be completely explained as having their origins in the creation myths of the time. Rather, many biblical scholars see the Genesis texts as polemically addressing the Babylonian worldview. For example, Conrad Hyers, from Princeton Theological Seminary, argues that the composition of the Genesis 1 creation account is not "a matter of borrowing, as one might borrow an egg here and a cup of sugar there, or even a new recipe. The aim is not to appropriate a superior form, or to make an eclectic compromise, or even to improve upon pagan cosmologies. It is rather to repudiate the divinization of nature and the attendant myths of divine origins, divine conflict, and divine ascent. Even the great Marduk, who was said to be born of the gods, victorious over chaotic forces, and elevated to supremacy among the gods, was no god at all." <ref> Conrad Hyers, "The Meaning of Creation: Genesis and Modern Science", John Knox, 1984. </ref>
However, these parallels do not necessarily suggest that Hebrew beliefs about the nature of God and creation can be completely explained as having their origins in the creation myths of the time. Rather, many biblical scholars see the Genesis texts as polemically addressing the Babylonian worldview. For example, Conrad Hyers, from Princeton Theological Seminary, argues that the composition of the Genesis 1 creation account is not "a matter of borrowing, as one might borrow an egg here and a cup of sugar there, or even a new recipe. The aim is not to appropriate a superior form, or to make an eclectic compromise, or even to improve upon pagan cosmologies. It is rather to repudiate the divinization of nature and the attendant myths of divine origins, divine conflict, and divine ascent. Even the great Marduk, who was said to be born of the gods, victorious over chaotic forces, and elevated to supremacy among the gods, was no god at all." <ref> Conrad Hyers, "The Meaning of Creation: Genesis and Modern Science", John Knox, 1984. </ref>
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==Edisi dan terjemahan==
== Edisi dan terjemahan ==
*[http://www.sacred-texts.com/ane/blc/blc07.htm The Seven Tablets of Creation], The Babylonian Legends of Creation, by E. A. Wallis Budge, [1921], at sacred-texts.com
* [http://www.sacred-texts.com/ane/blc/blc07.htm The Seven Tablets of Creation], The Babylonian Legends of Creation, by E. A. Wallis Budge, [1921], at sacred-texts.com
*''Seven Tablets of Creation'', Luzac's Semitic Text and Translation Series, No 12 & 13, ISBN 978-0404113445 (1973).
* ''Seven Tablets of Creation'', Luzac's Semitic Text and Translation Series, No 12 & 13, ISBN 978-0-404-11344-5 (1973).
*L. W. King, ''Enûma Eliš: The Seven Tablets of Creation'', London (1902); 1999 reprint ISBN 978-1585090433; 2002 reprint ISBN 1402159056.
* L. W. King, ''Enûma Eliš: The Seven Tablets of Creation'', London (1902); 1999 reprint ISBN 978-1-58509-043-3; 2002 reprint ISBN 1-4021-5905-6.
*Anton Deimel, ''Enûma Eliš'' (1936).
* Anton Deimel, ''Enûma Eliš'' (1936).
*W. C. Lambert, S. B. Parker, ''Enûma Eliš. The Babylonian Epic of Creation'', Oxford (1966).
* W. C. Lambert, S. B. Parker, ''Enûma Eliš. The Babylonian Epic of Creation'', Oxford (1966).
*D. D. Luckenbill, ''The Ashur Version of the Seven Tablets of Creation'', The American Journal of Semitic Languages and Literatures, Vol. 38, No. 1 (Oct., 1921), pp.&nbsp;12-35 .
* D. D. Luckenbill, ''The Ashur Version of the Seven Tablets of Creation'', The American Journal of Semitic Languages and Literatures, Vol. 38, No. 1 (Oct., 1921), pp.&nbsp;12-35 .


==Lihat pula==
== Lihat pula ==
*[[Religions of the Ancient Near East]]
* [[Religions of the Ancient Near East]]
*[[Mesopotamian pantheon]]
* [[Mesopotamian pantheon]]


==Catatan==
== Catatan ==
{{Reflist|2}}
{{Reflist|2}}


==Referensi==
== Referensi ==
*F. N. H. Al-Rawi, J. A. Black, ''A New Manuscript of Enūma Eliš, Tablet VI'', Journal of Cuneiform Studies (1994).
* F. N. H. Al-Rawi, J. A. Black, ''A New Manuscript of Enūma Eliš, Tablet VI'', Journal of Cuneiform Studies (1994).
*H. L. J. Vanstiphout, ''Enūma eliš: Tablet V Lines 15-22'', Journal of Cuneiform Studies (1981).
* H. L. J. Vanstiphout, ''Enūma eliš: Tablet V Lines 15-22'', Journal of Cuneiform Studies (1981).
*B. Landsberger, J. V. Kinnier Wilson, ''The Fifth Tablet of Enuma Eliš'', Journal of Near Eastern Studies (1961).
* B. Landsberger, J. V. Kinnier Wilson, ''The Fifth Tablet of Enuma Eliš'', Journal of Near Eastern Studies (1961).
*Arvid S. Kapelrud, ''The Mythological Features in Genesis Chapter I and the Author's Intentions'', Vetus Testamentum (1974) ([http://links.jstor.org/sici?sici=0042-4935(197404)24%3A2%3C178%3ATMFIGC%3E2.0.CO%3B2-0 jstor link]).
* Arvid S. Kapelrud, ''The Mythological Features in Genesis Chapter I and the Author's Intentions'', Vetus Testamentum (1974) ([http://links.jstor.org/sici?sici=0042-4935(197404)24%3A2%3C178%3ATMFIGC%3E2.0.CO%3B2-0 jstor link]).
*Alexander Heidel, "Babylonian Genesis" (1951) ([http://books.google.com.kh/books?id=ge3AT4SewpgC&dq=heidel+alexander+babylonian+genesis&pg=PP1&ots=0Ww_aokgVb&sig=LOJgKz9ThCzI7pTHQLorgxVCgWg&prev=http://www.google.com.kh/search%3Fq%3DHeidel%252C%2BAlexander%2BBabylonian%2BGenesis%26ie%3Dutf-8%26oe%3Dutf-8%26aq%3Dt%26rls%3Dorg.mozilla:en-US:official%26client%3Dfirefox-a&sa=X&oi=print&ct=title&cad=one-book-with-thumbnail google books link])
* Alexander Heidel, "Babylonian Genesis" (1951) ([http://books.google.com.kh/books?id=ge3AT4SewpgC&dq=heidel+alexander+babylonian+genesis&pg=PP1&ots=0Ww_aokgVb&sig=LOJgKz9ThCzI7pTHQLorgxVCgWg&prev=http://www.google.com.kh/search%3Fq%3DHeidel%252C%2BAlexander%2BBabylonian%2BGenesis%26ie%3Dutf-8%26oe%3Dutf-8%26aq%3Dt%26rls%3Dorg.mozilla:en-US:official%26client%3Dfirefox-a&sa=X&oi=print&ct=title&cad=one-book-with-thumbnail google books link])


==Pranala luar==
== Pranala luar ==
* [http://www.ancient.eu.com/article/225/ Enuma Elish - The Babylonian Epic of Creation] on Ancient History Encyclopedia (includes the original text)
* [http://www.ancient.eu.com/article/225/ Enuma Elish - The Babylonian Epic of Creation] on Ancient History Encyclopedia (includes the original text)
* [http://www.sacred-texts.com/cla/af/af12.htm The Theogonies of Damascius]
* [http://www.sacred-texts.com/cla/af/af12.htm The Theogonies of Damascius]
Baris 90: Baris 88:
* [http://www.sacred-texts.com/ane/enuma.htm The full surviving text of the Enûma Elish]
* [http://www.sacred-texts.com/ane/enuma.htm The full surviving text of the Enûma Elish]
* [http://www.meta-religion.com/World_Religions/Ancient_religions/Mesopotamia/genesis_and_enuma_elish_creation.htm Genesis and Enûma Elish creation myth comparisons]
* [http://www.meta-religion.com/World_Religions/Ancient_religions/Mesopotamia/genesis_and_enuma_elish_creation.htm Genesis and Enûma Elish creation myth comparisons]
* [http://www.sron.nl/~jheise/akkadian/cftexts.html A cuneiform text of Tablet I with translation and explanation in detail]
* [http://www.sron.nl/~jheise/akkadian/cftexts.html A cuneiform text of Tablet I with translation and explanation in detail] {{Webarchive|url=https://web.archive.org/web/20080427211324/http://www.sron.nl/~jheise/akkadian/cftexts.html |date=2008-04-27 }}


{{DEFAULTSORT:Enuma Elis}}
{{DEFAULTSORT:Enuma Elis}}
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[[Enuma Elis]]
[[Category:Creation myths]]
[[Kategori:Creation myths]]
[[Category:Enuma Elish| ]]
[[Kategori:Enuma Elish| ]]
[[Category:Mesopotamian mythology]]
[[Kategori:Mesopotamian mythology]]
[[Category:Akkadian literature]]
[[Kategori:Akkadian literature]]
[[Category:2nd-millennium BC works]]
[[Kategori:2nd-millennium BC works]]
[[Category:Archaeological corpora documents]]
[[Kategori:Archaeological corpora documents]]


[[ar:قصة الخلق البابلية]]
[[bg:Енума Елиш]]
[[ca:Enuma Elish]]
[[ca:Enuma Elish]]
[[cs:Enúma eliš]]
[[da:Enuma Elish]]
[[de:Enûma elîsch]]
[[de:Enûma elîsch]]
[[es:Enûma Elish]]
[[fa:انوما الیش]]
[[fr:Enuma Elish]]
[[ko:에누마 엘리시]]
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[[id:Enuma Elis]]
[[it:Enûma Eliš]]
[[he:אנומה אליש]]
[[hu:Enúma elis]]
[[mk:Енума Елиш]]
[[nl:Enuma Elish]]
[[nl:Enuma Elish]]
[[ja:エヌマ・エリシュ]]
[[no:Enuma Elish]]
[[pl:Enuma Elisz]]
[[pt:Enuma Elish]]
[[ro:Enuma Eliș]]
[[ru:Энума элиш]]
[[sk:Enúma eliš]]
[[sr:Енума Елиш]]
[[fi:Enūma Eliš]]
[[sv:Enuma Elish]]
[[uk:Enûma Eliš]]
[[zh:埃努瑪·埃利什]]

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Enûma Elish merupakan mitologi penciptaan Babilonia yang ditemukan oleh Austen Henry Layard pada tahun 1849 dalam bentuk terpisah-pisah di reruntuhan perpustakaan Ashurbanipal di Niniwe, Mosul, Irak, dan dipublikasikan oleh Assyriologist bernama George Smith tahun 1876.[1]

Enûma Elish terdiri dari seribu baris dan dicatat dalam bahasa Babilonia kuno pada tujuh clay tablets yang masing-masing berisi antara 115 sampai 170 baris teks.

Edisi dan terjemahan

[sunting | sunting sumber]
  • The Seven Tablets of Creation, The Babylonian Legends of Creation, by E. A. Wallis Budge, [1921], at sacred-texts.com
  • Seven Tablets of Creation, Luzac's Semitic Text and Translation Series, No 12 & 13, ISBN 978-0-404-11344-5 (1973).
  • L. W. King, Enûma Eliš: The Seven Tablets of Creation, London (1902); 1999 reprint ISBN 978-1-58509-043-3; 2002 reprint ISBN 1-4021-5905-6.
  • Anton Deimel, Enûma Eliš (1936).
  • W. C. Lambert, S. B. Parker, Enûma Eliš. The Babylonian Epic of Creation, Oxford (1966).
  • D. D. Luckenbill, The Ashur Version of the Seven Tablets of Creation, The American Journal of Semitic Languages and Literatures, Vol. 38, No. 1 (Oct., 1921), pp. 12-35 .

Lihat pula

[sunting | sunting sumber]

Catatan

[sunting | sunting sumber]
  1. ^ G. Smith, "The Chaldean Account of Genesis" (London, 1876).

Referensi

[sunting | sunting sumber]
  • F. N. H. Al-Rawi, J. A. Black, A New Manuscript of Enūma Eliš, Tablet VI, Journal of Cuneiform Studies (1994).
  • H. L. J. Vanstiphout, Enūma eliš: Tablet V Lines 15-22, Journal of Cuneiform Studies (1981).
  • B. Landsberger, J. V. Kinnier Wilson, The Fifth Tablet of Enuma Eliš, Journal of Near Eastern Studies (1961).
  • Arvid S. Kapelrud, The Mythological Features in Genesis Chapter I and the Author's Intentions, Vetus Testamentum (1974) (jstor link).
  • Alexander Heidel, "Babylonian Genesis" (1951) (google books link)

Pranala luar

[sunting | sunting sumber]


Enuma Elis

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