victims before my tablets and cylinders, and
may he set them up again in their places, and may he inscribe his name on
them together with my name. As Anu and Vul, the great gods, have ordained,
may he worship honestly with a good heart and full trust.

[Footnote 1: Lacuna.]

LII

Whoever shall abrade or injure my tablets and cylinders, or shall moisten
them with water, or scorch them with fire, or expose them to the air, or
in the holy place of god shall assign them a position where they cannot be
seen or understood, or who shall erase the writing and inscribe his own
name, or who shall divide the sculptures, and break them off from my
tablets,

LIII

Anu and Vul, the great gods, my Lords, let them consign his name to
perdition; let them curse him with an irrevocable curse; let them cause
his sovereignty to perish; let them pluck out the stability of the throne
of his empire; let not offspring survive him in the kingdom;[1] let his
servants be broken; let his troops be defeated; let him fly vanquished
before his enemies. May Vul in his fury tear up the produce of his land.
May a scarcity of food and of the necessaries of life afflict his country.
For one day may he not be called happy. May his name and his race perish
in the land.

In the month of _Kuzallu_[2] on the 29th day, in the High-Priesthood of
_Ina-iliya-hallik,_ (entitled) _Rabbi-turi._

[Footnote 1: Doubtful and faulty in text.]

[Footnote 2: Chisleu.]

THE REVOLT IN HEAVEN

TRANSLATED BY H. FOX TALBOT, F.R.S.

This curious narrative is found on a cuneiform tablet in the British
Museum. The original text is published in Plate 42 of Delitzsch's work,
"_Assyrische Lesestucke_." I gave a translation of it in the "Transactions
of the Society of Biblical Archaeology," Vol. IV, pp. 349-362.

This tablet describes the revolt of the gods or angels against their
Creator. It seems to have been preceded by an account of the perfect
harmony which existed in heaven previously. And here I would call to mind
a noble passage in Job, chap, xxxviii, which deserves particular
attention, since it is not derived from the Mosaic narrative but from some
independent source, namely, that when God laid the foundations of the
world, "the morning stars sang together, and all the sons of God shouted
for joy." By "the sons of God" in this passage are to be understood the
angels. In the beginning, therefore, according to this sacred author, all
was joy