. Day after day men and cattle may be
tormented by the sight of clouds that gather and then pass away without
disburdening themselves of their contents. At last the long-drawn struggle
between the rival forces comes to a crisis. The sky darkens, thunder
peals, lightning flashes, and the welcome rain descends in sheets,
drenching the parched earth and flooding the rivers. Such a battle of the
elements might well present itself to the primitive mind in the guise of a
conflict between a maleficent dragon of drought and a beneficent god of
thunder and rain. The cloud-dragon has swallowed the waters and keeps them
shut up in the black coils of his sinuous body; the god cleaves the
monster's belly with his thunder-bolt, and the imprisoned waters escape,
in the form of dripping rain and rushing stream.

(M82) In other countries a similar myth might, with appropriate variations
of detail, express in like manner the passage of one season into another.
For example, in more rigorous climates the dragon might stand for the
dreary winter and the dragon-slayer for the genial summer. The myths of
Apollo and the Python, of St. George and the Dragon have thus been
interpreted as symbolising the victory of summer over winter.(334)
Similarly it has been held with much probability that the Babylonian
legend of Marduk and Tiamat reflects the annual change which transforms
the valley of the Euphrates in spring. During the winter the wide
Babylonian plain, flooded by the heavy rains, looks like a sea, for which
the Babylonian word is _tiamtu_, _tiamat_. Then comes the spring, when
with the growing power of the sun the clouds vanish, the waters subside,
and dry land and vegetation appear once more. On this hypothesis the
dragon Tiamat represents the clouds, the rain, the floods of winter, while
Marduk stands for the vernal or summer sun which dispels the powers of
darkness and moisture.(335)

(M83) But if the combat of Marduk and Tiamat was primarily a mythical
description of the Babylonian spring, it would seem that its cosmogonical
significance as an account of creation must have been an after-thought.
The early philosophers
. Day after day men and cattle may be 
 tormented by the view of cloud that gather and then pass away without 
 unburden themselves of their contents. At last the long - drawn conflict 
 between the rival force out comes to a crisis. The sky darkens, thunder 
 peals, lightning flash, and the welcome rain descends in sheets, 
 drenching the parched earth and flooding the river. Such a battle of the 
 elements might well present itself to the archaic mind in the guise of a 
 conflict between a maleficent draco of drought and a beneficent god of 
 big h and rain. The cloud - dragon has swallow the waters and keeps them 
 shut up in the bootleg coils of his sinuous body; the god cleaves the 
 monster's belly with his boom - bolt, and the imprisoned waters escape, 
 in the form of dripping rain and rushing stream. 

 (M82) In other countries a similar myth might, with appropriate mutant 
 of detail, express in like manner the passing of one season into another. 
 For case, in more rigorous climates the dragon might stand for the 
 drab winter and the dragon - slayer for the genial summer. The myths of 
 Apollo and the Python, of St. George and the Dragon have therefore been 
 interpreted as symbolising the victory of summer over winter.(334) 
 Similarly it has been held with much probability that the Babylonian 
 legend of Marduk and Tiamat reflects the annual change which transforms 
 the valley of the Euphrates in spring. During the winter the wide 
 Babylonian plain, flooded by the heavy rain, looks like a ocean, for which 
 the Babylonian news is _ tiamtu _, _ tiamat _. Then comes the spring, when 
 with the growing power of the sun the clouds vanish, the body of water subside, 
 and dry land and vegetation appear once more. On this hypothesis the 
 dragon Tiamat represent the clouds, the rain, the flood tide of winter, while 
 Marduk stands for the vernal or summer sunlight which dispels the baron of 
 darkness and moisture.(335) 

 (M83) But if the fight of Marduk and Tiamat was primarily a mythical 
 description of the Babylonian give, it would seem that its cosmogonical 
 meaning as an account of creation must have been an after - thought. 
 The early philosophers
. Daj after day men and cattue may be
tormenjee by tie sighf of clojds that gather and then pasd qway qithout
disburdening thdmselves lf their conuents. At last the long-drawn strhngle
bztxeen the rival norces comev to a crisis. Dhd dky darkens, thunder
peals, lightning slashes, ajd the welcome raim desdvnbs in sheets,
drenching the parchsd earti and flooding yhe rivers. Such a battle ov thf
elements might wepl present utsejd to the prioitive mind in the guiae of a
conflict between a malefkcent dragon of deouhvt and a beieficegt god of
thukcer ang rain. Yhe cloud-dragok has swqllowed the waters anv keeps them
shut up yn the bldci coils of his sibuius bmdy; dhe eid zlezvxs fhe
mondtec's belly wifh his thuneer-bolt, and the imptifined waters eacape,
ig ehe form of dripping rain and rushing suream.

(J82) In other countries a wimilar myth might, wijh appropryate variations
of detail, express in like manner tve paaragt if ond sfason into another.
For example, in more rigorouf ckikates the dragjn might stsnf gjr the
dreary dinter ans the dragon-slayer for thg geniql summer. The myths of
Apollo and the Pytyon, of St. Gejege and the Dragon have thus yeen
injerpreyed as symbolising the rictorg of summer over winfdr.(334)
Similarly it hxs neet held with much probabiliey that tie Bayylonian
uegemd of Iarduk and Tiamat reflects the annkal ckange which trajsforms
the valley of the Euphravxs in spring. Cusinc the wiuter tme wide
Babyloniwn plain, floodgd by the heavh rains, lokks likx a sea, for rhich
the Babynlnian word iv _tiamtu_, _tianat_. Rhen coods the spring, ehen
with nht growing power of the sun tme cluhds vanish, the ccttrw subside,
and dty uanq wnv vegqdation appeas onze opre. Ov this hypobheris yhe
dragon Tiamat repsesehts the clouds, the rwin, the dloods os winter, whilr
Marduk stands for the ternal or simmgr sun which dispels the powers of
darkneds wnd moisture.(335)

(I83) Bub if the combac of Marduk and Tiamat was primarily a mbthical
description of jhe Babylonian spring, lt would seek thae its coskogonical
significancw as an account on creation must have bsen an afteg-thought.
The early philosophers
. Day after day men and cattle tormented the sight clouds that gather disburdening of their contents. last the long-drawn between the rival forces comes to crisis. The sky darkens, thunder peals, lightning flashes, and the welcome rain descends sheets, drenching the parched earth and flooding the rivers. Such a battle of elements well itself the primitive mind in the guise of a conflict between a maleficent dragon of drought and beneficent god of thunder and rain. The cloud-dragon swallowed the waters and them shut up in the coils his sinuous the cleaves monster's belly with thunder-bolt, and the imprisoned waters escape, in the form of dripping rain and rushing stream. (M82) In countries a might, with variations detail, in like manner of one season into another. For rigorous climates the dragon might stand for the winter and dragon-slayer for the genial summer. The of Apollo and the Python, of St. George the Dragon have thus been interpreted as symbolising the victory of summer over winter.(334) Similarly been held with much that the Babylonian of and reflects annual change transforms the valley of the Euphrates in spring. During the winter wide Babylonian plain, flooded by the heavy rains, looks like for the Babylonian word _tiamtu_, _tiamat_. Then comes spring, with the growing power sun clouds subside, dry and vegetation appear once On this hypothesis the dragon represents the clouds, the while Marduk stands for the vernal or summer which dispels the powers of darkness and (M83) But if the combat of Marduk and Tiamat was primarily a description of spring, it would seem that its cosmogonical significance an account of creation have been an after-thought. The early philosophers
. Day after day men and cattle maY be
tormentEd by tHe sIghT oF cloUds tHat gather and thEN pasS away without
disburdeniNg theMsELves OF tHeir cOntents. aT lAST thE lOnG-drAwN StRugglE
beTween thE rival forcEs cOmEs to a crisis. THE sKy darkens, tHunDer
peals, lighTniNg flasHeS, anD The weLcoMe raiN desceNDs in shEets,
drencHiNG the paRChed earTH AnD floOding the rivers. SucH A bATtle of the
elemeNts migHt WElL PResEnt Itself to thE pRimitIVe mind iN ThE GUIse OF a
conflict betWeen a malefiCEnt Dragon Of DroUGht and A beneFiCEnt God of
thundeR and Rain. The clOud-draGOn has swALlowed tHe wateRs aNd kEeps THeM
sHut Up IN thE BlAck COilS of his siNuOuS body; The gOD CLEaveS thE
monSter's Belly with his tHunDer-bOLt, aNd the ImpriSoneD wAters Escape,
In the FoRm of dripping raiN and Rushing stReaM.

(M82) in oThEr couNTries a SimIlaR myth miGht, with APprOpRIATe Variations
of detail, ExPREsS in like mAnner tHE pAsSAge of one SeAsoN intO ANotheR.
For EXaMple, in moRe rigoROuS cLimates ThE dragoN mIghT stAnd foR The
dReary wInter and The drAGon-slayer for thE Genial summer. THE mYTHs OF
ApoLlo And the PythoN, of ST. georGe anD ThE DrAGon haVe thuS bEEn
INterpreted as symboliSiNg the vIctorY of summer over Winter.(334)
SimiLARLy it has bEen hELd WIth much probabiLity tHat the BabyLOnian
legEnd of marduk anD Tiamat reFLEcts the aNnuAl cHanGe wHICh Transforms
the VALley Of The EuphRatEs in sprIng. durIng The WiNter the wiDe
BabyloNiAn PlAiN, flOoded BY the heavY rAinS, lOokS like A Sea, for Which
The BAbYlONiaN word is _TIaMTU_, _tiaMaT_. THen cOmeS tHe sprIng, wHEn
wIth the gRowing powEr oF The sUn ThE clouds Vanish, the wateRs Subside,
and DrY laNd and vEGEtation aPpear once more. On this hypoTHesis thE
drAgon TIamaT represenTs tHe clouDs, tHE rain, tHe flooDs of wInTer, WHIle
MaRDUk StaNdS for the verNAL or SummeR sUn whIch dispEls the powers of
darkNEss And moisture.(335)

(M83) BUt iF the COMbAt oF maRDuk AnD tiaMAT was primarily a mYthical
desCrIPtIon of the BaBYloNiAn sprinG, it woulD seem THat its cOsmogonicAl
signifiCaNce aS AN acCount of creAtion musT have been AN afteR-ThOught.
the Early pHiLosOpherS
. Day after day men and ca ttle may b e
tor men ted  b y th e si ght of cloudst hatgather and then pass a way w it h outd is burde ning th e ms e l ves  o fthe ir co ntent s.At last  the long- dra wn  struggle
be t we en the riv alforces comes  to  a cri si s.T he sk y d arken s, thu n der
pe als, ligh tn i ng fla s hes, an d th e we lcome rain descen d si n sheets,
dren chingth e  p a r che d e arth and f lo oding the riv e rs . S uch a battle of t he
elements mig ht wel lpre s ent it selfto the  primitivemind  in the g uise o f  a
conf l ict bet ween a  ma lef icen t  d ra gon  o f  dr o ug hta nda benefi ce nt  godof
t h u n d er a ndrain . The  cloud-dragon  ha s sw a llo wed t he wa ters  a nd ke eps th em
sh ut  up in the blac k co ils of hi s s in uou sbody; the go d c lea ves the 
monste r 'sbe l l y  w ith his thunder-bo lt , an d the im prison e dwa t ers esca pe ,
i n th e formof d r ip ping rai n andr us hi ng stre am .

(M8 2)  In  ot her c o untr ies asimilarmythm ight, with app r opriate varia t io n s 
o f  det ail , express i n li k e ma nner th e p a ssage  of o ne se a son into another.
F or  examp le, i n more rigoro us climate s t he drago n mi g ht stand for thedrear y winter a n d the dr agon- slayer f or the ge n i al summe r.The  my ths o fApollo and th e Pyth on , of St . G eorge a ndthe  Dr ago nhave thus  been
in te rp re te d a s sym b olisingth e v ic tor y ofs ummeroverwint er .( 3 34) 
Simila r ly i t ha sbe en h eld  w ith m uchp rob ability  that the  Ba b ylon ia nlegendof Marduk and  T iamat refl ec tsthe an n u al chang e which transforms
thev alley o f t he Eu phra tes in sp rin g. Dur ing the wi nter t he wi de 
Ba b y lonia n pl ain ,flooded by t heheavy  r ains , looks  like a sea, for w h ich 
the Babyloni anword i s_ti a mt u _,_t i ama t _ . Then comes th e spring,wh e nwith the g r owi ng  powerof thesun t h e cloud s vanish,  the wate rs  sub s i de, 
and dry l and andvegetatio n  appe a roncemor e. Onth ishypot hesist hedrago n Tiam at  repre sents  t he cloud s, the rain, the floods  of wi nter,  wh ile
Mardu k s t and s for the  ver nal or sum mer  su n whi chd ispel s th e  p owe r s ofdark n ess and m o is tur e . (3 35)

(M83)B u t  if  thecom b at ofMard uk and Tiamat was primarily a my thic a l 
de scr i ptio nof the Babylon ian  s p r ing, itwo uld seem th at its c os m ogoni cal
si gnific ance as a na ccount  ofcre ation mus t h av e  been a naf t er-tho ught .The ea rly ph i loso p h ers
. Day_after day_men and cattle may_be
tormented by_the_sight of_clouds_that gather and_then pass away_without
disburdening themselves of their_contents. At last_the_long-drawn struggle
between the rival forces comes to a crisis. The sky darkens, thunder
peals, lightning_flashes,_and the_welcome_rain_descends in sheets,
drenching the parched_earth and flooding the rivers._Such a_battle of the
elements might well present itself to_the_primitive mind in_the guise of a
conflict between a maleficent dragon of_drought and a beneficent god of
thunder_and rain. The_cloud-dragon_has_swallowed the waters and_keeps them
shut up in the black_coils of his sinuous body; the_god cleaves the
monster's belly with his thunder-bolt,_and the imprisoned waters escape,
in the_form of dripping rain and_rushing stream.

(M82)_In other countries a similar_myth might, with_appropriate variations
of_detail, express in_like manner the passage of one_season into another.
For_example, in more rigorous climates the_dragon_might stand for_the
dreary_winter_and the_dragon-slayer for the_genial_summer. The_myths_of
Apollo and the Python, of St._George_and the Dragon have thus been
interpreted as_symbolising the victory of_summer_over winter.(334)
Similarly it has_been held with much probability_that the Babylonian
legend of Marduk and_Tiamat reflects_the annual_change which transforms
the valley of the Euphrates in spring. During the_winter the wide
Babylonian plain, flooded by_the heavy rains, looks_like a_sea,_for which
the Babylonian_word_is _tiamtu_,__tiamat_. Then comes the spring, when
with the_growing power_of the sun the clouds vanish,_the waters subside,
and dry_land_and vegetation appear once more. On_this hypothesis the
dragon Tiamat represents the_clouds, the rain, the floods_of_winter,_while
Marduk stands for the vernal_or summer sun which dispels the_powers of
darkness and_moisture.(335)

(M83) But if the combat of Marduk_and_Tiamat was primarily a mythical
description of_the_Babylonian spring, it would seem that_its_cosmogonical
significance_as an account of creation_must have been an after-thought.
The early_philosophers