The discovery of Great Civilizations in general and Lost Civilizations in particular is a great adventure. Geography, history and legends intertwine to weave the most beautiful web. That of our past, our history, our life, since everything that is and everything that
Will happen plants its roots in the past and spreads its canopy in the future. It is the tree of life of our civilization, of our modern existence, which even without knowing it, bears the imprints of the first civilizations long forgotten. Mesopotamia, whose name means “Land between the two rivers” in Greek, is the
Cradle of human civilization. This land, between the Tigris and the Euphrates, is the home of the first civilizations: the Sumerians, the Akkadians, the Chaldeans, the Assyrians as well as the cradle of writing and sciences. Mesopotamia, kingdom of myths and legends, is also the breeding ground of
Western and Judeo-Christian culture. The Bible tells us about Babylon, “The Great Whore”, symbol of evil, while Semiramis, the legendary Assyrian queen, inspired Voltaire, Mozart and Rossini. Today we are going to discover the first city in the world, Eridu, today called Tell Abu Shahrain in Iraq.
The city, founded around 5400 BC, was considered the first city in the world by the ancient Sumerians. Dear explorer friends, hello and welcome to this new episode of “the Armageddon of the Ancients”. We will explore this forgotten civilization and the first Mesopotamian city, Eridu. Eridu, the Temple of God Enki
In a distant era, in the heart of the legendary land of Sumer, there existed a people driven by ardent faith. Inspired by ancient beliefs, they chose to pay homage to their protective deity, a heroic god who had triumphed from the abyss of chaos to establish harmony in the universe.
Driven by fervent devotion, these inhabitants of Sumer embarked on the epic task of building a majestic sanctuary. Their choice fell on Eridu, a mythical locality, lulled by the stories of creation. Eridu stood on the border between reality and legend, where the alluvial plain of the Tigris and Euphrates frayed into a
Mosaic of marshes and floating islands. It was a place where capricious waters wove a network of changing courses, creating a fertile land coated in thickets of dense and mysterious reeds, where sea and land seemed to dance an eternal ballet. This temple, built with faith and architectural precision, was to be a tribute to
Their protective god, a monument to victory over primordial disorder. They built it not only as a place of worship, but also as a symbol of the balance found between the elements, an anchor point between heaven and earth, a beacon for future generations. In this enigmatic land, where
Mysterious marshes mixed with arid lands and rolling dunes, there was a sacred place, a natural sanctuary that embodied the very essence of the divine. For the Sumerian people, this landscape was the tangible emanation of the life-giving power of their god, a concrete testimony to the order established from primordial chaos.
The fresh and nourishing waters of Eridu were revered, considered to be the reflection of the abzu, this original abyss, cradle of all life, where the gods and the source of all creation dwelt. In the ancient stories of the Sumerians,
The god Enki, wise and omniscient, emerged from the abzu to make Eridu his home. The annals of the Sumerian kings solemnly proclaim: “When royalty descended from the firmament, it first took its place in Eridu. » This place, bathed in divine grace, thus became the pulsating heart of Sumerian civilization
, an unparalleled cultural and spiritual center. Eridu, elevated to the rank of first city of the Sumerians, was much more than a simple town; it was the symbol of harmony between the celestial and the earthly, a crossroads at which the waters of life and the sands of time met.
Historian Gwendolyn Leick writes: “Mesopotamian Eden is therefore not a garden, but a city, formed from a piece of dry land surrounded by waters. The first building is a temple… This is how the Mesopotamian tradition presents the evolution and function of cities, and Eridu provides the mythical paradigm.
Unlike the biblical Eden, from which man was banished forever after the Fall, Eridu remained a real place, imbued with sacredness, but always accessible. » For the Sumerians, the city of Eridu stood like a beacon, both as the first metropolis of humanity and as the very cradle of civilization.
In their collective imagination, Eridu was much more than a simple locality; it represented the dawn of human history, the point of origin from which all urban existence had sprung. The Sumerians believed that the foundations of every city under the sky had their origins in the golden sands and life-giving waters that bordered Eridu.
This mythical city, framed by the captivating desert on one side and the nourishing waters of the abzu on the other, was perceived as the sacred core, the initial spark from which the flame of human culture ignited. was spread throughout the ages. Thus, Eridu resonated with the echo of
Man’s first steps towards greatness, making it not only the heart of their world, but also the anchor of all future civilization. And, regarding epic and mythological stories, the city of Eridu, the seat of god Enki, the one who restores order from chaos, is the central point where the origins of the stories
That have marked all human psyche saw the light of day. There we find the Sumerian story of the flood, the very first in the world. This text, known by various names such as the Genesis of Eridu, the flood story or the Sumerian creation myth, stands out as the oldest Mesopotamian testimony.
The text relates the legend of a great flood, a tale that would be echoed in later works such as the legend of Atrahasis and the Epic of Gilgamesh. These stories, which date respectively from the 17th century BC and periods between 2150 and 1400 BC, attest to the deep and lasting influence of these
Myths in Mesopotamian culture. Remarkably, this Sumerian story also foreshadows the biblical story of Noah and his ark, as told in the book of Genesis. Although the earliest written versions of Genesis are estimated to be between 1450 and 600 BC, the
Sumerian oral tradition regarding the Flood is presumed to be much older, dating back to around 1600 BC in its written form, but having roots which delve even deeper into oral history. In the great library of ancient legends, Eridu stands not only as the first city, but also as a
Narrative epicenter of crucial importance. The mysterious waters enveloping Eridu, silent witnesses of the dawn of humanity, are transformed in these myths into an agent of purification, a flood which redraws the face of the world. These waters, once the cradle of life and culture, become the symbol of a
Perpetual cycle of creation and destruction. The story of Ziusudra, the priest-king of Suruppak, was revealed to the world in 1893, a period marked by an archaeological revival, when the mysteries of Mesopotamia were being revealed through ambitious expeditions and excavations, funded by passionate Western institutions by ancient civilizations
. In this ancient narrative, Ziusudra, whose name evokes “life of long days”, is chosen as the guardian of life, destined to survive the catastrophic flood and preserve existence on Earth. This emblematic character , symbol of wisdom and piety, crosses time and cultures under different names. He is found in “The Instructions of
Suruppak”, dating from around 2000 BC, dispensing valuable advice and teachings. Under the name Atrahasis, “extremely wise”, he becomes the main protagonist of the eponymous work, a heroic figure facing divine challenges. As Uta-Napishtim, meaning “he found life”, he appears in the legendary epic
Of Gilgamesh, becoming a symbol of immortality and eternal wisdom. And, finally, in biblical tradition, he is known as Noah, a name evoking “rest” or “peace,” embodying the survival and rebirth of humanity after the flood. The discovery of this story in 1893 was a major turning point, revealing not only
The richness of Sumerian literature, but also the deep links between the myths and traditions of different ancient cultures. The figure of Ziusudra, and his subsequent incarnations, represents a bridge between civilizations, illustrating how the same story can give rise to a variety of legends throughout the ages, enriching the world’s cultural heritage.
The Mythical Origins of Eridu The Sumerian story of the flood, a panegyric of creation and destruction, opens with the picture of the emergence of the world, the birth of the black-headed people – the Sumerians themselves – and the creation of animals.
This cosmic fresco then narrates the advent of the first cities, with Eridu first, venerated as the oldest citadel of humanity. Each city, according to this ancestral story, was placed under the vigilance of a tutelary deity, thus establishing the tradition of urban protective gods.
In these lines we perceive the beginning of an organized civilization, with allusions to the establishment of irrigation systems testifying to human ingenuity and wisdom . But the text also presents mysterious gaps . Essential lines are missing, lines that would have explained the reasons
Of the deities An and Enlil, heads of the Sumerian pantheon, in their cataclysmic decision to purge humanity with a devastating flood. The more recent legend of Atrahasis offers a possible key to this mystery: a world that has become too populated and noisy, disturbing
The tranquility of Enlil. In response, the latter sends drought, plague and famine to reduce the noise and the human population. But, with each scourge, Enki, the wise god and friend of mortals, intervenes, guiding men to overcome these trials, thus allowing the continuation of life. Obviously, the original Sumerian story
Of the flood shares the same plots, where Enki, as a wise protector of humanity, plays a crucial role. In this archaic version, the god Enki is depicted weaving schemes to preserve life in the face of the wrath of the gods, a recurring theme in Sumerian myths.
The Sumerian flood epic unfolds in a captivating tale, where the gods, in a solemn pact, seem to swear not to hinder An-Enlil’s plan to wipe humanity from the face of the Earth. It is in this dramatic context that the hero
Of the story, Ziusudra, king and priest of Suruppak, makes his entrance. Faced with the impossibility of breaking his oath, Enki, the wise protector of men, devises an ingenious stratagem : he speaks to a wall, knowing full well that Ziusudra, listening on the other side,
Will collect his words. However, the story, in its ancient form, deprives us of precise details on Ziusudra’s construction of a gigantic ark intended to shelter fauna, flora and “the seed of humanity”. Missing lines shroud this part of the story in a veil of mystery.
The text resumes with a tumultuous picture of the flood, which rages for seven days and seven nights, until the tumultuous seas finally calm and the god Utu, lord of the sun, makes his appearance. Ziusudra opens a passage in the ark, letting
In the saving rays of Utu. He then offers a sacrifice to the god, but the details of what follows remain unknown due to missing lines. In a final act of repentance, An and Enlil acknowledge and praise Ziusudra’s efforts to preserve their creations. As a reward, they grant him immortality in the
Idyllic paradise of Dilmun. Even more intriguing, the fragments of the tablet suggest that the story extended another 39 lines beyond this apparent conclusion. But, the content of these lines remains a mystery lost in the sands of time, leaving researchers and history buffs to speculate on the unspoken wonders of this ancient epic.
When the Church looks for proof and finds the opposite During the 19th century, a wave of curiosity and questioning swept the West, particularly in its scholarly institutions such as museums and universities. Driven by a burning desire for historical validation, these entities funded ambitious expeditions into Mesopotamia, seeking tangible evidence that could support or
Challenge ancient biblical accounts. It was a time when science and faith seemed to be engaged in a battle for truth. This era also witnessed an unprecedented movement of critical readings of the Bible, shaking traditional foundations of belief. Questions emerged questioning the divine origin and long-presupposed infallibility of Scripture.
The publication in 1859 of Charles Darwin’s “The Origin of Species” further challenged these beliefs. Darwin proposed a radically different vision of the creation of man, suggesting that humanity, far from being a divine creation located “a little lower than the angels”, was in reality the fruit of a long evolution
From of primitive life forms. In 1882, Western thought was shaken again by Friedrich Nietzsche and his revolutionary work “The Gay Knowledge”. This work contained the provocative statement: “God is dead and we have killed him.” This iconoclastic phrase reflected the rise of technology and secularism, which then seemed to supplant ancient religious beliefs.
This period, marked by intellectual and spiritual upheaval, indelibly shaped the way the Western world viewed religion, science, and their intersection. The archaeological exploration of Mesopotamia was not simply a quest for historical knowledge, but also a search for answers to deeper questions about the origin and nature of
Human existence. Before the emergence of secular skepticism and at a time when the thoughts of Darwin and Nietzsche were beginning to take root, the Bible was seen as a work without peer – the oldest book in the world, imbued with originality and divinity absolute.
This view was strongly influenced by the work of Archbishop James Ussher (1581-1656), whose famous Ussher Chronology, drawn primarily from the book of Genesis and other biblical texts, fixed the creation of the world on October 22 4004 BC, precisely at 6 p.m.
In this context, the Bible was revered not only as a sacred record, but also as an infallible source of truth. It was considered a divine manuscript, each word and each story of which constituted the direct expression of God’s will. This belief in its infallibility made it
An absolute authority, a reliable guide not only for determining the age of the Earth, but also for illuminating all aspects of human existence. This mindset, where the Bible was the central hub of knowledge and understanding of the world, formed a stark contrast to the emerging ideas of evolution
And existentialism. Ussher’s chronology, in particular, represented the apogee of this view of the Bible as an unshakable cornerstone of truth, a testament to the depth and breadth of its influence on Western thought and culture before the the rise of modern rationalism. Archaeological expeditions to Mesopotamia in the 19th century, initially
Intended to support the traditional biblical view of history, faced a surprising historical paradox. By deciphering the cuneiform tablets, discovered from mid-century onwards, researchers uncovered stories, motifs and symbols that not only resembled those in the Bible, but also preceded them. Among these remarkable discoveries was
The story of the Sumerian Flood, the oldest known account of its kind, similar to the story biblical story of Noah’s Ark. One of these tablets, deeply marked by the tests of time, was exhumed from the ruins of the ancient city of Nippur during an excavation financed by the University of Pennsylvania in 1893.
However, the mystery of its contents was not elucidated until ‘in 1912, when the German Assyriologist Arno Poebel, working for the University of Pennsylvania, managed to decipher its ancient writing. This revelation was in addition to George Smith’s translation of the Epic of Gilgamesh in 1876, highlighting the existence of a
Pre-biblical version of the flood story. These discoveries provoked a profound questioning of the traditional interpretation of the Bible. For some, they suggested the need to rethink the divine nature and originality of Scripture. For others, the existence of a Mesopotamian account of the flood only corroborated the
Biblical story, approaching it from a different angle. This confrontation of historical and theological perspectives sparked a passionate debate, reflecting the tensions between religious tradition and scientific discovery, a debate that continues to resonate in discussions of the origins of ancient stories and their interpretation. Sir Leonard Wooley, the eminent British archaeologist, profoundly challenged
Traditional interpretations of the biblical Flood during his groundbreaking excavations in the ruins of the ancient city of Ur in the 1920s. During the excavation season of 1928-1929, Wooley conducted a methodical exploration by digging a series of deep shafts into the soil of Ur. His findings were revealing: the region had experienced significant flooding,
But these events appeared to be local rather than global in nature. Furthermore, Wooley established that these floods were not isolated incidents, but recurring phenomena caused by the flooding of the Tigris and Euphrates rivers. Wooley’s work paved the way for other archaeologists who, by excavating other
Sites in Mesopotamia, came to similar conclusions. This research has shaken the foundations of the historicity and originality of the biblical account of the flood. Ussher’s chronology, which had long served as a reference for dating the creation of the world, was gradually called into question
And rejected by the majority of specialists. However, some contemporary Christian communities , adhering to the so-called “Young Earth” theory, continue to support these traditional interpretations. Academic Stephanie Dalley, commenting on 20th-century archaeological discoveries in Mesopotamia, has provided an informed perspective on these debates. She highlighted how these excavations
Not only challenged ancient perceptions, but also opened new avenues for understanding the complex interplay between mythological stories and historical events. This work has contributed to rewriting the history of humanity, demonstrating how myths and legends can be rooted in real events, while being transformed and magnified by
Oral tradition and cultural transmission. The Sumerian flood myth is considered by many to be the oldest written account of a catastrophic flood orchestrated by divine power, a theme found in almost every culture of the ancient world. The ubiquity of this story across
Different civilizations has led some to speculate that such a cataclysm actually occurred, sparking in various cultures, independently, the elaboration of similar myths. However, this assumption has been questioned by contemporary researchers. Instead, they argue that the story of a great flood and the subsequent destruction of humanity resonated deeply with
Ancient civilizations and was widely relayed, spreading from region to region through trade routes. Each culture then reshaped this narrative according to its own values, beliefs and contexts, thus modifying the original story to various degrees throughout its oral, then written, transmission across different regions.
As to whether the Sumerian flood account is the original, the question remains open to debate among scholars. Although many current experts, including Stephanie Dalley, tend to favor the idea that the Sumerian account is the primary source, it is also possible that this story has even older roots
, lost in the mists of untold history. written. This question continues to fascinate and challenge historians and archaeologists, testifying to the richness and complexity of ancient myths and their transmission through the ages. Stephanie Dalley writes: “All these flood stories can be explained as deriving from a single
Mesopotamian original, used in travelogues for over two thousand years, along the great caravan routes of western Asia: translated, embroidered and adapted according to local tastes to produce a myriad of divergent versions. » In the beliefs of ancient civilizations around the world, the notion of divine wrath
Or the displeasure of the gods as the cause of catastrophic events was widely held and accepted as a fundamental reality of existence. Flood stories, found in various cultures, had multiple functions, but their primary role was twofold: they explained the Genesis of the world as
Ancient people knew it, while emphasizing the crucial importance of conforming to divine will. in daily life. In every variation of the flood story, whether from Genesis or other mythological traditions, we find a common theme: the gods, or God, regret their destructive decision.
In the biblical story, for example, God places a rainbow in the sky as a promise to never overwhelm the world again. Yet for the ancients, this gesture did not rule out the possibility that the Divine might, in the future, inflict equally severe punishments
For human transgressions. Thus, the story of the flood served as a warning and an incitement to religious and cultural caution. It encouraged people to scrupulously observe the precepts of their faith and the traditions of their culture to attract the favor of deities, seen as capable of benevolent support as well as ruthless destruction.
In addition to the flood myth, excavations at Eridu have revealed another fascinating tale that strikingly precedes the famous biblical story of the Garden of Eden. In this proto-Genesis of Eridu, a tale features Tagtug, a gardener, who suffers Enki’s curse after consuming the fruit of a forbidden tree, despite the
God’s explicit warnings. This story, an ancient echo of the fall of Adam and Eve, reinforces the notion of ancient wisdom and morality embodied in Sumerian myths. Eridu is also linked to the legend of Adapa, a great sage and servant of Enki. This story tells how Adapa was initiated
By Enki into the deep understanding of life. However, he was ultimately denied by the cunning god what he desired most: the knowledge that would enable him to attain eternal life. This story, which precedes the biblical account of the quest for immortality in the Garden of Eden, suggests an even more
Distant origin for these universal themes of the human quest for wisdom and immortality. These archaeological discoveries at Eridu, shedding light on Sumerian accounts that predate biblical texts, posed significant challenges to the Church, which had long upheld the uniqueness and divine origin of the Bible. The presence of these
Parallel, earlier, and structurally similar stories in Sumerian traditions led to a reassessment of the originality and uniqueness of the biblical narratives, inviting deeper reflection on the origins and cross-influences of ancient myths. Eridu like Babel, or the Fall of Civilizations As part of this exploration of ancient myths and their influence on stories
Biblical, the story of the Tower of Babel, as it was taught by the Bible, appears as a powerful parable on the ephemerality of civilizations and human pride . Eridu, with its past as a major center of commerce and religion, offers a fascinating parallel. At its zenith, Eridu was a
Cosmopolitan crossroads, a melting pot of diverse cultures, as evidenced by the many art forms found in its ruins. Under the enlightened reigns of Ur-Nammu and Shulgi, the city experienced unprecedented prosperity. In this atmosphere of cultural and economic flowering, the story of the Tower of Babel
Takes on an additional dimension. According to biblical tradition, men, in a surge of ambition and pride, undertook to build a tower so high that it would reach the heavens. This quest symbolized not only humanity’s thirst for power and recognition, but also its desire to
Transcend its mortal limitations. Eridu, in its glory, could be seen as an earthly reflection of this mythical Tower – a place where men, with their prosperity and ingenuity, drew closer to the gods through their achievements. But, like the Tower of Babel, Eridu was not meant to last forever. Dynasties
Changed, times evolved, and the city, once a jewel of Sumerian civilization, eventually declined and died out, recalling the biblical story of the inevitable fall of the Tower and the dispersion of the peoples. Scholar Stephen Bertman writes: “The citizens of ancient Eridu took
Pride in another structure: a mighty ziggurat built around 2100 BCE by Ur-Nammu, king of Ur, and his son. Although its eroded platform measures only about 9m today, its burnt brick base measures over 46m by 61m and once supported a much more imposing structure. »
The imposing Ziggurat of King Amar-Sin, enthroned in the heart of Eridu, has often been compared with the Tower of Babel, as described in the Book of Genesis. This association has its roots in archaeological discoveries which reveal that the structure erected by Amar-Sin shares more similarities with the
Biblical description of the Tower of Babel than with the known ziggurats of Babylon. This observation led to a fascinating reassessment of the identity of the biblical Babel. In addition, the writings of Berosus, a Babylonian historian of the 2nd century BC and an essential reference for later Greek historians, provide
Additional insight. Berosus mentions a “Babylon” located in the marshes south of the Euphrates, a city placed under the protection of the god of wisdom and fresh water, the god Enki. This description fits perfectly with Eridu, rather than historical Babylon further north. This convergence of evidence strongly suggests that Eridu may well be the
Original biblical Babel. The story of the great Ziggurat of Amar-Sin, long transmitted by oral tradition before being recorded in writing by Berosus, seems to have permeated the collective memory, evolving over time into a legend of biblical proportions. Thus, the Ziggurat of Amar-Sin, in memory and history, may well be the
Architectural manifestation of the Tower of Babel, an eternal symbol of the human aspiration to attain the divine, and a poignant reminder of the pride and fall inherent in this quest. The destiny of Eridu, this ancient city which once resonated with the echoes of
The Tower of Babel, is tinged with a certain melancholy. Over the years, Eridu experienced a series of intermittent abandonments, for reasons still shrouded in mystery, before finally falling into oblivion around 600 BC. Researchers, including Lewis Mumford, who has carefully studied the dynamics of ancient and modern cities, suggest that overuse of surrounding land
May have been a key factor in this decline. Mumford points out that a city begins to decline when it loses its symbiotic relationship with its territory, an observation that could well explain the fall of many Mesopotamian metropolises, Eridu included. Eridu, in its splendor, as a religious and commercial crossroads, attracted crowds
– pilgrims, merchants and residents – thus exerting considerable pressure on the region’s resources. This intense demand on land and water could, in the long term, prove unsustainable. It is plausible that the city was abandoned several times to let nature regenerate. However, the exact causes
Of its final abandonment remain a mystery. Today, the ruins of Eridu stand solitary in the middle of a sandy desert, swept by the winds. Few vestiges remain to bear witness to its past grandeur, of this city once venerated and cherished by the gods. Where the Ziggurat of Amar-Sin stood,
A symbol of the human aspiration to touch the sky, all that remains is the silence of the desert, a poignant reminder of the impermanence of the greatest human achievements. And so ends our journey through the dunes of time, in the ancient city of Eridu.
We have traveled together through the aisles of history, unveiling the secrets of a civilization that shaped our world far beyond its sandy borders. But our quest does not end here. The ruined sites, the stones eroded by
The wind, tell us incredible stories that have disappeared and been forgotten. It is up to us to listen to them and try to elucidate their mysteries. In our next discovery films, we will go even further, revealing hidden wonders and stories that have survived the test of time. Each episode will be
A window into the past, a bridge between yesterday and today, where the secrets of the ancients continue to enlighten and inspire us. So, dear friends and history buffs, stay tuned for the rest of “The Armageddon of the Ancients”. Together, let’s discover the treasures of the past
And the lessons they can teach us for the future. See you soon for our next extraordinary adventure! Bye
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