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Tezcatlipoca and the Five Suns
From the primordial waters, Tezcatlipoca and Quetzalcoatl lure Cipactli, seize her, and tear her apart after she bites off Tezcatlipoca’s foot. They shape her remains into the earth and other parts of the world, although accounts differ about her form and what her body produced. The Making of the Earth from Cipactli Cipactli devoured everything around her in the primordial waters. Each time the Four Tezcatlipocas tried to make the world, the enormous creature ate or destroyed what they had made. Quetzalcoatl, the White Tezcatlipoca, and his brother Tezcatlipoca, the Black Tezcatlipoca, watched her from above. They became frustrated and decided that Cipactli had to die. Her body would provide a foundation for the world. Tezcatlipoca dangled one of his feet in the water as bait. Cipactli seized it and began chewing it off. While she was occupied, Tezcatlipoca and Quetzalcoatl grabbed her. The two gods wrestled with the creature and ripped her apart. Tezcatlipoca lost his foot in the struggle. They stretched and shaped Cipactli's remains into the earth and the rest of the world. One account also says that they made Tlaloc, the rain god, and the first people from her corpse. Another says that Tezcatlipoca tore off the monster's jaw and used it to make the earth. Some accounts describe Cipactli as a huge goddess who floated in the waters. Others call her a gigantic crocodile. One account continues the story after her death. Because Tezcatlipoca had lost his foot in the fight, he became the first sun. Quetzalcoatl resented this and knocked him from the sky with a stone club. Other accounts say that Tezcatlipoca lost his foot when it became trapped in the door of the underworld. The accounts differ in Cipactli's form and in what her body produced, but connect her dismemberment with the formation of the earth. Source note: Primary text: the ancient sources. Corpus check: Aztec Mythology. Tezcatlipoca Becomes the First Sun Tezcatlipoca took the place of the sun and began to rule the first cosmic age. The gods had quarrelled over which of them would become the sun god. They knew that the world needed sunlight to help crops grow and to keep living things from freezing. Ometeotl's four offspring joined the dispute, and the struggle for supremacy continued through a series of long ages called Suns. In each age, one god prevailed and directed the world's course. Tezcatlipoca ruled the first Sun. He was associated with the north and with darkness, and the jaguar was his animal. Human beings lived during this age, but Tezcatlipoca later turned against them. In one account, he sought revenge after four wise beings, Oxomoco, Cipactonal, Tlaltetecui, and Xochicauaca, had been given a place in the world. He made his jaguars attack the people and eat them. The destruction of the people ended the first age. Tezcatlipoca's Sun also came to an end, and another god took his place. Quetzalcoatl became the second Sun and created new people. Tezcatlipoca remained angry and turned these people into monkeys. Quetzalcoatl then left his position as the sun and blew the monkey people away with a hurricane. Tlaloc became the third Sun after him. The accounts differ in the details of the first age, but they place Tezcatlipoca at its beginning. Tezcatlipoca Becomes the First Sun. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: Aztec Mythology. Tezcatlipoca Overthrows Quetzalcoatl As the gods tried to make the world, the giant crocodile Cipactli ate or destroyed their work. The gods resolved to kill her. The Black Tezcatlipoca dangled his foot in the water, and Cipactli seized it. While she chewed it off, the brothers grabbed her and tore her apart. From her body they formed the world. They also made Tlaloc, the rain god, and the first people. The four resourceful offspring of Ometeotl then quarrelled over which god would become the sun and rule the world. Tezcatlipoca became the first sun. In one account, this sun was destroyed by tigers. Another account says that Quetzalcoatl, the White Tezcatlipoca, resented Tezcatlipoca's rule and knocked him from the sky with a stone club. Quetzalcoatl then became the second sun. The people of that age lived on nuts. After several centuries, the still angry Tezcatlipoca caused trouble by turning them into monkeys. Quetzalcoatl answered with powerful hurricanes, which blew the monkeys away and ended that age. For the third age, Quetzalcoatl persuaded Tlaloc to become the sun. Tlaloc ruled people who ate a different food. His age ended in a rain of fire, and the people became birds. Quetzalcoatl then began the fourth age by giving the office of sun goddess to Chalchiuhtlicue, Tlaloc's second spouse. Her reign was unhappy. Tezcatlipoca denounced her and eventually knocked her out of the sky. Another account says that her age ended in a great flood, from which one man and one woman survived. The present age is the fifth sun, ruled by Xiuhtecuhtli, the fire god. It is expected to end in earthquakes. The supplied accounts describe rival gods taking the sun and destroying each age. They do not state that Tezcatlipoca overthrew Quetzalcoatl from the second sun. Source note: Primary text: the ancient sources. Corpus check: Aztec Mythology.
Aubrey Beardsley's Salome: Black Ink and White Space
Aubrey Beardsley created his illustrations for Oscar Wilde’s play Salome using sharp pen lines and stark contrasts of black ink and white space. Published in 1894 for the English edition of the play, these drawings relied on photomechanical reproduction to combine delicate hair-thin linework with bold black blocks, creating images that challenged Victorian morality and traditional book illustration. Early Career and Graphic Beginnings Beardsley attended Bristol Grammar School for four years, where he drew caricatures of teachers and illustrated the school journal, Past and Present. His career moved forward after an uninvited visit to the studio of painter Sir Edward Burne-Jones. Burne-Jones spotted Beardsley's sister Mabel because of her red hair and admitted them into the studio. Impressed by the drawings in Beardsley's portfolio, Burne-Jones advised the young artist to attend evening classes at the Westminster School of Art. In the early 1890s, Beardsley produced illustrations and covers for Sir Thomas Malory's Le Morte d'Arthur. This long project required more than three hundred illustrations and ornaments. Inspired by the Kelmscott Press, Beardsley framed pages with large decorative borders. As he grew frustrated with the extended project, his designs departed more and more from the source text, introducing entirely unrelated imagery. The decorative borders became filled with abstract tension and grotesque forms. The Collaboration with Oscar Wilde Beardsley met Oscar Wilde in 1893, a meeting that proved decisive for his career. Wilde had written his play Salomé in French, altering the biblical story from the New record. In the original gospel account, Salome asks for the head of John the Baptist at her mother's request. In Wilde's rewrite, Salome asks for the head herself because the saint spurns her sexual advances. This theme of sexual passion and bizarre behaviour held strong appeal for British decadent writers and artists. Wilde's play was published in French in 1893. When an English translation by Lord Alfred Douglas was prepared for publication in 1894, Beardsley produced the black and white illustrations. Beardsley felt enthusiasm for the project and got involved in the translation process. In response, Wilde presented Beardsley with a dedicated copy of the play. However, Wilde's approval of the artwork diminished once the illustrated edition appeared in print. Wilde complained that Beardsley's Art Nouveau style showed too much Japanese influence, which he believed was inappropriate for a Byzantine play. In addition, Wilde was concerned about the impact of the drawings on his own work. Beardsley's illustrations were visually independent from the text, leading Wilde to feel that the graphic art eclipsed the author's writing. Aubrey Beardsley's Illustrations to Salome by Oscar Wilde MET DP863673. CC0; source: Wikimedia Commons. Visual Influences and Public Outrage Beardsley's graphic technique incorporated elements from several artistic traditions. He combined influences from Japanese graphic arts with details from the prints of Albrecht Dürer and French Rococo artists. The explicit erotic content in his work was partly inspired by volumes of Japanese erotic prints, known as Shunga, which circulated among collectors in Europe and America. By joining these visual sources with a disregard for Victorian morality, Beardsley produced work that flouted social conventions. The drawings contained allusions to female sexual desire that caused outrage in the British press. Beardsley straddled the boundary between fine art and commercial illustration. Unlike artists who produced self-published albums, publishers commissioned most of Beardsley's work for books and literary magazines. The degree to which Beardsley conformed to the role of a traditional illustrator remains a subject of debate among art historians and literary scholars. Technical Execution and Stylistic Shift Beardsley's pen and ink style was suited to the photomechanical method of reproduction used by publishers in the 1890s. This process allowed him to employ extremely delicate, hair-thin lines alongside solid, dramatic blocks of black and white. His work for Salome shows a rapid development from his earlier Morte d'Arthur illustrations. In drawings such as The Climax, Beardsley abandoned conventional background settings, dropping any attempt to locate his figures within physical interiors or outdoor scenes. In The Climax, Salome floats in the upper half of the frame, presented as if transcendent in her moment of victory. Behind her head, a cloud of black circular forms evokes the energy of her internal desires. Below Salome, blood dripping from the severed head of John the Baptist forms a dark pool. White areas in the drawing suggest a glistening liquid surface, out of which a strange flower emerges. Symbolism and Compositional Detail The sinuous forms of evil flowers in Beardsley's drawings indicate a connection to French Symbolism and Baudelaire's text Les Fleurs du Mal. A copy of Baudelaire's book is explicitly drawn on the dressing table in Beardsley's illustration Toilet of Salome I. This inclusion demonstrates how Beardsley stretched the conventions of book illustration, as the toilet scene does not correspond to any event written in Wilde's play. The Climax itself was a reprise of an illustration Beardsley published in The Studio magazine in 1893, an image that secured him the commission for the Salome book. In the illustration, Salome holds the severed head of John the Baptist to take the kiss denied to her while he lived. Although dead, the severed head continues to project disdain. John's snakelike hair and Salome's octopus coif transform the figures into Medusa-like images driven by hatred. The Frontispiece and Textual Departure The dark pool of blood beneath John's head nourishes phallic plants that slither around Salome like vines. Beardsley used this plant motif to reinforce the decadent theme of the scene. The confrontation takes place within a flat, abstract composition where curvilinear lines twist in rhythmic patterns. At certain points in the drawing, the thin ink line almost disappears entirely into the surrounding white space. The frontispiece to the volume, titled The Woman in the Moon, further demonstrates Beardsley's departure from simple textual illustration. The drawing features a caricature of Oscar Wilde's face as the moon looking down on a pair of figures. These figures are identified as the Young Syrian who loves Salome and the Page who loves the Young Syrian. The ambiguous identity of the moon figure matches the internal contradictions found throughout Wilde's text.
Tiamat and the War Before Creation
Tiamat equips a monstrous army after Apsu’s death, appointing Kingu as its commander and giving him the Tablet of Destinies. When Ea learns of her preparations, he calls on Marduk, who agrees to confront the host and its terrifying creatures. Tiamat Raises Her War Host Tiamat took Kingu as her consort after the death of Apsu. She brought forth monstrous beings and gave each one an imposing form. Whoever saw them was overcome with fear. Their bodies rose above their enemies, and none could withstand their assault. She placed vipers and dragons among them, along with hurricanes, raging hounds, scorpion-men, mighty tempests, fish-men, and rams. They carried cruel weapons and showed no fear of battle. Tiamat placed Kingu at the head of this host and appointed him its commander. She gave him the Tablet of Destinies as the sign of his new authority. The tablet revealed the future fates of gods and humans. Its holder alone could decree those destinies. Kingu used this authority to organise the troops and assign the destinies of Tiamat’s sons, the gods. Ea discovered what Tiamat was preparing. He understood that he could not resist the monsters by himself, so he called upon his son Marduk. Marduk was fearless and forceful. He would face Tiamat and her host, while Kingu held the tablet that gave its possessor power over the fates of gods and humans. Source note: Primary text: the ancient sources. Corpus check: Babylonian Creation Myths. Tiamat and Apsu Generate the Gods The divine brothers came together, and their clamour grew loud. Their dancing jarred Tiamat’s nerves, throwing her into turmoil and spreading alarm through Anduruna. They continued to make this disturbance around her. Apsu did not diminish their clamour. Tiamat remained silent when confronted by them. She did not answer their noise or speak against their movement. Before these generations had appeared, nothing else existed. Apsu embodied fresh water, while Tiamat was the primeval Sea. Their waters mingled, and the gods were created within them. Lahmu and Lahamu were formed first. As they grew and increased in stature, Anšar and Kišar were created. They excelled their predecessors, prolonged their days, and multiplied their years. Anu came after them. He could rival his fathers and equalled Anšar. Anu then begat Nudimmud, his own equal. Nudimmud became the champion among his fathers. He was discerning and wise, with robust strength. He was much stronger than Anšar, his father’s begetter. Among the gods, his brothers, he had no rival. As the generations multiplied, the company of the gods became larger. They gathered in their assembly, and the divine family continued to increase. No destinies had yet been decreed. The gods had been formed within the ancient waters, but their growing company now filled the divine realm with noise. Their clamour did not lessen. Their dancing unsettled Tiamat, while Apsu allowed the disturbance to continue. Nudimmud remained foremost among his fathers, stronger than Anšar and without an equal among his divine brothers. Tiamat and Apsu Generate the Gods. Original MythSource illustration created for this story; not a historical artwork. Source note: Primary text: the ancient sources. Corpus check: Babylonian Creation Myths. Tiamat’s Battle with Marduk Tiāmat cried aloud and fiercely. Her lower members trembled as she recited an incantation and repeated her spell. Around her, the battle-gods sharpened their weapons. She had taken Qingu as her spouse and appointed him to the rank of Anuship. She had also stirred up trouble against Anšar, king of the gods, and against the older gods. The conflict followed the death of Apsû, Tiāmat’s spouse. Ea had struck the first blow by killing Apsû and binding Mummu. Tiāmat then released all her anger. She gathered a divine and monstrous army and prepared to fight the gods. Marduk, the sage of the gods, came against her and challenged her to battle. Tiāmat and Marduk drew near and joined in strife. Marduk spread out his net and caught her in it. He then released the Evil Wind, the rear guard, into her face. Tiāmat opened her mouth to swallow the wind. It entered her, leaving her unable to close her lips. Marduk defeated her in single combat and killed her. Tiāmat is described as the primaeval sea and as the monster of monsters. After her defeat, her body was split to form heaven and earth. The battle between Tiāmat and Marduk is the main conflict of the Epic. It follows the earlier fight between Ea and Apsû. Source note: Primary text: the ancient sources. Corpus check: Babylonian mythology; Babylonian Creation Myths.





