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Panbabylonism is a school of thought within Assyriology and Religious studies that considers the Hebrew Bible and Judaism to be directly derived from Mesopotamian (Babylonian) mythology. Appearing in the late 19th century, it gained popularity in the early 20th century, advocated notably by Alfred Jeremias. The ideas presented within its framework still carry importance in mythological studies, due to similarities between myths in the comparatively young Bible and much older myths from ancient Mesopotamian mythologies. ==Creation myths== Panbabylonists believe the creation myth in the ''Book of Genesis'' came from older Mesopotamian creation myths. The Mesopotamian creation myths are recorded in the ''Enûma Eliš'' (or ''Enuma Elish''), the ''Atra-Hasis'', the 'Eridu Genesis' and on the 'Barton Cylinder'. Although the plots are different, there are similarities between the Mesopotamian and Jewish myths. In the beginning of both myths the universe is shapeless and there is nothing but water. In the beginning of Enûma Eliš there is Abzu (freshwater) and Tiamat (saltwater), which mingle together. In the beginning of Genesis, "darkness was over the surface of the deep" and the Jewish god Yahweh is "hovering over the waters". It has been argued that the Hebrew word for "the deep", ''tehom'', is cognate with ''tiamat''. In the Enûma Eliš there are six generations of gods, created one after the other. Each god is associated with something, such as sky or earth. This parallels the six days of creation in Genesis, where Elohim (plural) creates a different thing on each day. In the Enûma Eliš, the sixth-generation god Marduk consults with other gods and decides to make mankind as servants, so that the gods can rest. Likewise, Elohim makes mankind on the sixth day (saying "let ''us'' make mankind in ''our'' image") and then rests. In both myths, day and night precede the creation of the luminous bodies (Genesis 1:5, 8, 13, and 14ff.; Enûma Eliš 1:38), whose function is to yield light and mark time (Genesis 1:14; Enûma Eliš 5:12–13). He Fashioned stands for the great gods. As for the stars, he set up constellations corresponding to them. He designated the year and marked out its divisions, Apportioned three stars each to twelve months. When he had made plans of the days of the year… (Enûma Eliš, Tablet 5) And God said, "Let there be lights in the vault of the sky to separate the day from the night, and let them serve as signs to mark sacred times, and days and years, and let them be lights in the vault of the sky to give light on the earth". And it was so. () The days of the week and their ritual implications from Genesis 1:5-2, 3 can be compared to the Atra-Hasis, which describes the evolution of the weekly calendar as prescribed by the creator god Enki. As in Genesis, the seventh day is seen as the end of the week, which consists of six regular days. For Babylonians the first, seventh and fifteenth of the month were holy days and each month lasted for five seven-day weeks. The Enûma Eliš portrays Marduk as setting the constellations in place rather than being bound by their movements as had all former gods. The henotheistic idea that one god had control over the movement of the stars, which represented the other gods, appears as a transit to Biblical monotheism. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Panbabylonism」の詳細全文を読む スポンサード リンク
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