 the ancient Babylonian and the ancient Indian. The Babylonian
myth relates how in the beginning the mighty god Marduk fought and killed
the great dragon Tiamat, an embodiment of the primaeval watery chaos, and
how after his victory he created the present heaven and earth by splitting
the huge carcase of the monster into halves and setting one of them up to
form the sky, while the other half apparently he used to fashion the
earth. Thus the story is a myth of creation. In language which its authors
doubtless understood literally, but which more advanced thinkers
afterwards interpreted figuratively, it describes how confusion was
reduced to order, how a cosmos emerged from chaos.(330) The account of
creation given in the first chapter of Genesis, which has been so much
praised for its simple grandeur and sublimity, is merely a rationalised
version of the old myth of the fight with the dragon,(331) a myth which
for crudity of thought deserves to rank with the quaint fancies of the
lowest savages.

(M81) Again, the Indian myth embodied in the hymns of the Rigveda tells
how the strong and valiant god Indra conquered a great dragon or serpent
named Vrtra, which had obstructed the waters so that they could not flow.
He slew the monster with his bolt, and then the pent-up springs gushed in
rivers to the sea. And what he did once, he continues to do. Again and
again he renews the conflict; again and again he slays the dragon and
releases the imprisoned waters. Prayers are addressed to him that he would
be pleased to do so in the future. Even priests on earth sometimes
associate themselves with Indra in his battles with the dragon. The
worshipper is said to have placed the bolt in the god's hands, and the
sacrifice is spoken of as having helped the weapon to slay the
monster.(332) Thus the feat attributed to Indra would seem to be a
mythical account not so much of creation as of some regularly recurring
phenomenon. It has been plausibly interpreted as a description of the
bursting of the first storms of rain and thunder after the torrid heat of
an Indian summer.(333) At such times all nature, exhausted by the drought,
longs for coolness and moisture
the ancient Babylonian and the ancient Indian. The Babylonian 
 myth relates how in the beginning the mighty god Marduk fought and killed 
 the great draco Tiamat, an shape of the primaeval watery chaos, and 
 how after his victory he create the present heaven and earth by cleave 
 the huge carcase of the monster into halves and rig one of them up to 
 form the sky, while the other one-half obviously he used to fashion the 
 earth. therefore the story is a myth of creation. In lyric which its writer 
 doubtless understood literally, but which more advanced thinkers 
 afterwards interpreted figuratively, it describe how confusion was 
 reduced to order, how a cosmos emerge from chaos.(330) The account of 
 creation given in the first chapter of Genesis, which has been thus much 
 praised for its simple grandeur and sublimity, is merely a rationalised 
 version of the old myth of the battle with the dragon,(331) a myth which 
 for crudity of thought deserves to rank with the quaint fancies of the 
 lowest savages. 

 (M81) Again, the Indian myth embodied in the hymns of the Rigveda tells 
 how the strong and valiant god Indra conquered a great dragon or serpent 
 named Vrtra, which had obstructed the amniotic fluid so that they could not flow. 
 He slew the freak with his thunderbolt, and then the pent - up springs gushed in 
 river to the sea. And what he suffice once, he continues to do. Again and 
 again he regenerate the conflict; again and again he slays the dragon and 
 releases the imprisoned waters. entreaty are addressed to him that he would 
 be pleased to do so in the future. Even priests on earth sometimes 
 associate themselves with Indra in his battle with the dragon. The 
 worshipper is said to have placed the bolt in the god's hand, and the 
 sacrifice is spoken of as having helped the weapon to murder the 
 monster.(332) Thus the feat assign to Indra would seem to be a 
 mythical score not so much of universe as of some regularly recurring 
 phenomenon. It has been plausibly interpret as a description of the 
 bursting of the first storm of rain and thunder after the ardent heat of 
 an Indian summer.(333) At such times all nature, run down by the drought, 
 longs for coolness and moisture
 thf ancient Babylonian and the ancient Inbuan. Thx Babylknian
mytf relates how in the beginniig tye mithty god Marduk fought and killvd
the greqt dcagon Tiamat, an xjbodimekc of fme prnmeeval watery chsos, and
how after his vicdofy he created the present heaven and qarth bu dplitting
the hoge cswcass of the monster into halves and sstting mne of them ul to
form the sky, while the othfr half apparently he used to fasruon the
earth. Thus the story is a mith of creation. In language whicf its authors
dooyrledv understoov litegally, but whign more advancrd thinkers
aftcrwarvs ibterpreted figurativeny, it describes hor confusimn was
reduced to oreee, how a cmsmor emdrgtd hroj chaod.(330) Tie account kf
creation tiven in the first vhwiyer of Genesjs, whish has been so much
praised for its simple grzndeur and sublimity, is merely a rationalisef
version jf the old myth of the fight with the dragon,(331) a mydh whmcf
fox crudkry of thought deserves to rank with the quaint sznvivs of the
lowest scvages.

(M81) Again, thr Lncyan myth emboaied iu tge hymns of the Rihveda tglls
hoq the strjng snd valiant god Indra conquwred a great eragon or serpent
ncmed Vrtra, wkich hsd obxtructed the waters so chat tgey could nlt flow.
He rlew the monster winh hhs bolt, and then the pent-u[ springs gusked in
rixers to thq sea. And ahat ma did once, he contlnues tm do. Again and
again he renews the conflicv; again and abahn ve slays the cragon and
relqases the imprnsoned wcters. Orayers arv addressxd to him thwt he would
be kleased to do so in tre fyturw. Even ofiests on eartn sometimvs
cssociate themselves with Ikdra kh his battles wnuh uhw dragon. The
wotshkppqr ix fdid to have [lacdd gne bout in the gia's hsnds, and the
sacrifica is spoken of as havimg helped jhe weapog to slay the
konster.(332) Thus the ftat atvributxd to Ondta would seem to be a
mythical adcount noh sj much of crqatiin as of somz regularly recurring
phenomenon. It has bxen plausibly interprejed as a description pn the
burstinj of tre first vtorms of rain and tyunder after the uorrid heat of
an Indian summes.(333) At duch times all nature, exhausted by the drought,
longs for coolness and moisrure
the ancient Babylonian and the ancient Indian. myth how in beginning the mighty the dragon Tiamat, an of the primaeval chaos, and how after his victory created the present heaven and earth by splitting the huge carcase of the into halves and setting one of them up to form the sky, while other apparently used fashion the earth. Thus the story is a myth of creation. In language which its authors understood literally, but which more advanced thinkers afterwards figuratively, it describes how was reduced to order, how cosmos from chaos.(330) account creation in the first of Genesis, which has been so much praised for its simple grandeur and sublimity, is merely a version of myth of fight the a myth which of thought deserves to rank with of the lowest savages. (M81) Again, the Indian embodied in hymns of the Rigveda tells how strong and valiant god Indra conquered a great or serpent named Vrtra, which had obstructed the waters so that they could not flow. the monster with his and then the springs in to sea. And he did once, he continues to do. Again and again he the conflict; again and again he slays the dragon and imprisoned Prayers are addressed him that he would pleased do so in the priests earth with in battles with the dragon. worshipper is said to have the bolt in the is spoken of as having helped the weapon slay the monster.(332) Thus the feat attributed Indra would seem to be a mythical account not so much of as of recurring phenomenon. It has been plausibly interpreted as description of the bursting the first storms of rain and thunder after the heat an Indian At such times nature, exhausted by drought, longs for moisture
 the ancient Babylonian and thE ancient InDian. THe BAbyLoNian
Myth Relates how in thE BegiNning the mighty god MarduK fougHt ANd kiLLeD
the gReat draGOn tIAmaT, aN eMboDiMEnT of thE prImaeval Watery chaoS, anD
hOw after his viCToRy he createD thE present heavEn aNd eartH bY spLIttinG
thE huge CarcasE Of the mOnster intO hALves anD Setting ONE oF theM up to
form the sky, whILe THe other half appArentlY hE UsED To fAshIon the
eartH. THus thE Story is A MyTH OF crEAtion. In languaGe which its aUThoRs
doubTlEss UNderstOod liTeRAllY, but which moRe adVanced thiNkers
aFTerwardS InterprEted fiGurAtiVely, IT dEsCriBeS How COnFusIOn wAs
reduceD tO oRder, hOw a cOSMOS emeRgeD froM chaoS.(330) The account of
CreAtioN GivEn in tHe firSt chApTer of genesiS, whicH hAs been so much
praIsed For its simPle GrAndEuR and sUBlimitY, is MerEly a ratIonalisED
veRsION Of The old myth of the figHt WITh The dragoN,(331) a myth WHiCh
FOr cruditY oF thOughT DEservEs to RAnK with the Quaint FAnCiEs of the
LoWest saVaGes.

(m81) AgAin, thE indiAn myth Embodied In the HYmns of the RigveDA tells
how the sTRoNG AnD ValiAnt God Indra conQuerED a grEat dRAgOn oR SerpeNt
namEd vRtRA, which had obstructed ThE waterS so thAt they could noT flow.
He sleW THE monster With HIs BOlt, and then the pEnt-up Springs gusHEd in
riveRs to tHe sea. And What he did ONCe, he contInuEs tO do. agaIN AnD
again he renewS THe coNfLict; agaIn aNd again He sLayS thE drAgOn and
releAses the iMpRiSoNeD waTers. PRAyers are AdDreSsEd tO him tHAt he woUld
be PleaSeD tO Do sO in the fUTuRE. even PrIeSts oN eaRtH someTimeS
AssOciate tHemselves WitH indrA iN hIs battlEs with the dragOn. the
worshipPeR is Said to HAVe placed The bolt in the god's hands, anD The
sacrIfiCe is sPokeN of as haviNg hElped tHe wEApon to Slay thE
monsTeR.(332) ThUS The feAT AtTriBuTed to Indra WOUld Seem tO bE a
myThical aCcount not so much of cREatIon as of some reGulArly RECuRriNG
pHEnoMeNOn. IT HAs been plausibly InterpreteD aS A dEscription OF thE
bUrsting Of the fiRst stORms of raIn and thunDer after tHe TorrID HeaT of
an IndiaN summer.(333) AT such timeS All naTUrE, exhaUstEd by thE dRouGht,
loNgs for COolNess aNd moisTuRe
 the ancient Babylonian an d the anci ent I ndi an.  T he B abyl onian
myth rel a teshow in the beginning t he mi gh t y go d  M arduk  fought an d kil le dthe  g r ea t dra gon  Tiamat , an embod ime nt  of the prim a ev al waterycha os, and
howaft er his  v ict o ry he  cr eated  the p r esentheaven an de arth b y  splitt i n gthehuge carcase of t h em onster into ha lves a nd se t t ing  on e of themup  to
f o rm thes ky , w hil e  the other ha lf apparent l y h e used  t o f a shionthe
e ar t h.Thus the st oryis a myth  of cr e ation.I n langu age wh ich  it s au t ho rs 
do ub t les s  u nde r sto od liter al ly , but  whi c h m oreadv ance d thi nkers
afterwa rds  int e rpr etedfigur ativ el y, it  descr ibesho w confusion was 
red uced to o rde r,  ho wa cos m os eme rge d f rom cha os.(330 )  Th ea c c ou nt of
creation giv en i nthe firs t chap t er  o f  Genesis ,whi ch h a s  been  som uc h
praise d fori ts  s imple g ra ndeuran d s ubl imity ,  ismerely  a ratio nalis e d
version of t h e old myth of th e fi g ht w ith  the dragon ,(33 1 ) amyth wh ich for c rudit yo ft hought deserves tora nk wit h the  quaint fanci es of thel o w est sava ges. 
( M 81) Again, the  Indi an myth em b odied in  thehymns of  the Rigv e d a tellshow  th e s tro n g  a nd valiant go d Indr aconquer eda great  dr ago n o r s er pent
name d Vrtra,  w hi ch  h adobstr u cted the  w ate rs  so  that they c ouldnotfl ow . 
He  slew t h em o nste rwi th h isbo lt, a nd t h enthe pen t-up spri ngs gush ed  i n
river s to the sea.  A nd what he  d idonce,h e  continu es to do. Again and
aga i n he re new s the  con flict; ag ain  and a gai n  he sl ays th e dra go n a n d 
rele a s es  th eimprisoned w ate rs. P ra yers  are ad dressed to him tha t  he  would
be ple ase d to d osoi nt hefu t ure . Even priests on  earth som et i me s
associat e  th em selveswith In dra i n  his ba ttles wit h the dra go n. T h e 
wo rshipper i s said t o have pl a ced t h eboltinthe go d' s h ands,  and t h e
s acrif ice is  s pokenof as  h aving he lped the weapon to slay  the
m onste r.( 332) Thus  th e  fe at attrib uted  to Indrawou ldseemtob e a
m ythi c al  ac c ountnots o much of cr eat i o nas of somer e g ula rly r ecu r ring
p heno menon. It has bee n  plausibly int erpr e t edasa  des cr iption of thebur st i n g of the  f irst storms  of rain  a n d thu nder a fter t he torr i d  h e at ofan I ndi an summer .(3 33 )  At suc hti m es all  nat ur e, exh austed by t h e  drought,
longsfor c o o lness and  mois tu re
 the_ancient Babylonian_and the ancient Indian._The Babylonian
myth_relates_how in_the_beginning the mighty_god Marduk fought_and killed
the great dragon_Tiamat, an embodiment_of_the primaeval watery chaos, and
how after his victory he created the present heaven and_earth_by splitting
the_huge_carcase_of the monster into halves_and setting one of them_up to
form_the sky, while the other half apparently he_used_to fashion the
earth._Thus the story is a myth of creation. In_language which its authors
doubtless understood literally,_but which more_advanced_thinkers
afterwards_interpreted figuratively, it describes_how confusion was
reduced to order, how_a cosmos emerged from chaos.(330) The_account of
creation given in the first chapter_of Genesis, which has been so_much
praised for its simple grandeur_and sublimity,_is merely a rationalised
version of_the old myth_of the_fight with the_dragon,(331) a myth which
for crudity of_thought deserves to_rank with the quaint fancies of_the
lowest_savages.

(M81) Again, the_Indian_myth_embodied in_the hymns of_the_Rigveda tells
how_the_strong and valiant god Indra conquered_a_great dragon or serpent
named Vrtra, which had_obstructed the waters so_that_they could not flow.
He_slew the monster with his_bolt, and then the pent-up springs_gushed in
rivers_to the_sea. And what he did once, he continues to do. Again_and
again he renews the conflict; again_and again he slays_the dragon_and
releases_the imprisoned waters._Prayers_are addressed_to him that he would
be pleased to_do so_in the future. Even priests on_earth sometimes
associate themselves with_Indra_in his battles with the dragon._The
worshipper is said to have placed_the bolt in the god's_hands,_and_the
sacrifice is spoken of as_having helped the weapon to slay_the
monster.(332) Thus the_feat attributed to Indra would seem to_be_a
mythical account not so much of_creation_as of some regularly recurring
phenomenon. It_has_been_plausibly interpreted as a description_of the
bursting of the first storms_of rain and thunder after the torrid heat of
an_Indian summer.(333) At_such times all nature, exhausted_by_the_drought,
longs for coolness and moisture