The Greatest Empires & Civilizations of the Ancient East: Egypt, Babylon, The Kings of Israel and Judah, Assyria, Media, Chaldea, Persia, Parthia & Sasanian Empire. George Rawlinson
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СКАЧАТЬ and stature, and despised the gods as their inferiors, erected a tower of vast height, in order than they might mount to heaven. And the tower was now near to heaven, when the gods (or God) caused the winds to blow and overturned the structure upon the men, and made them speak with divers tongues; wherefore the city was called Babylon.”

      Here again we have a harmony with Scripture of the most remarkable kind—a harmony not confined to the main facts, but reaching even to the minuter points, and one which is altogether most curious and interesting. The Babylonians have not only, in common with the great majority of nations, handed down from age to age the general tradition of the Flood, but they are acquainted with most of the particulars of the occurrence. They know of the divine warning to a single man, the direction to construct a huge ship or ark, the command to take into it a chosen few of mankind only, and to devote the chief space to “winged fowl and four-footed beasts of the earth.” They are aware of the tentative sending out of birds from it, and of their returning twice, but when sent out a third time returning no more. They know of the egress from the ark by removal of some of its covering, and of the altar built and the sacrifice offered immediately afterwards. They know that the ark rested in Armenia; that those who escaped by means of it, or their descendants, journeyed towards Babylon; that there a tower was begun, but not, completed, the building being stopped by divine interposition and a miraculous confusion of tongues. As before, they are not content with the plain truth, but must amplify and embellish it. The size of the ark is exaggerated to an absurdity, and its proportions are misrepresented in such a way as to outrage all the principles of naval architecture. The translation of Xisuthrus, his wife, his daughter, and his pilot—a reminiscence possibly of the translation of Enoch—is unfitly as well as falsely introduced just after they have been miraculously saved from destruction. The story of the Tower is given with less departure from the actual truth. The building is, however, absurdly represented as an actual attempt to scale heaven; and a storm of wind is somewhat unnecessarily introduced to destroy the Tower, which from the Scripture narrative seems to have been left standing. It is also especially to be noticed that in the Chaldaean legends the whole interest is made narrow and local. The Flood appears as a circumstance in the history of Babylonia; and the priestly traditionists, who have put the legend into shape, are chiefly anxious to make the event redound to the glory of their sacred books, which they boast to have been the special objects of divine care, and represent as a legacy from the antediluvian ages. The general interests of mankind are nothing to the Chaldaean priests, who see in the story of the Tower simply a local etymology, and in the Deluge an event which made the Babylonians the sole possessors of primeval wisdom.

      Chapter VIII. History and Chronology

       Table of Contents

      “The beginning of his kingdom was Babel, and Erech, and Accad, and Calneh, in the land of Shinar.”—GEN. X. 10.

      The establishment of a Cushite kingdom in Lower Babylonia dates probably from (at least) the twenty-fourth or twenty-fifth century before our era. Greek traditions’ assigned to the city of Babylon an antiquity nearly as remote; and the native historian, Berosus, spoke of a Chaldaean dynasty as bearing rule anterior to B.C. 2250. Unfortunately the works of this great authority have been lost; and even the general outline of his chronological scheme, whereof some writers have left us an account, is to a certain extent imperfect; so that, in order to obtain a definite chronology for the early times, we are forced to have recourse, in some degree, to conjecture. Berosus declared that six dynasties had reigned in Chaldaea since the great flood of Xisuthrus, or Noah. To the first, which consisted of 86 kings, he allowed the extravagant period of 34,080 years. Evechous, the founder of the dynasty, had enjoyed the royal dignity for 2400 years, and Chomasbelus, his son and successor, had reigned 300 years longer than his father. The other 84 monarchs had filled up the remaining space of 28,980 years—their reigns thus averaging 345 years apiece. It is clear that these numbers are unhistoric; and though it would be easy to reduce them within the limits of credibility by arbitrary suppositions—as for instance, that the years of the narrative represent months or days—yet it may reasonably be doubted whether we should in this way be doing any service to the cause of historic truth. The names Evechous and Chomasbelus seem mythic rather than real; they represent personages in the Babylonian Pantheon, and can scarcely have been borne by men. It is likely that the entire series of names partook of the same character, and that, if we possessed them, their bearing would be found to be, not historic, but mythological. We may parallel this dynasty of Berosus, where he reckons king’s reigns by the cyclical periods of sosses and ners, with Manetho’s dynasties of Gods and Demigods in Egypt, where the sum of the years is nearly as great.

      It is necessary, then, to discard as unhistorical the names and numbers assigned to his first dynasty by Berosus, and to retain from this part of his scheme nothing but the fact which he lays down of an ancient Chaldaean dynasty having ruled in Babylonia, prior to a conquest, which led to the establishment of a second dynasty, termed by him Median.

      The scheme of Berosus then, setting aside his numbers for the first period, is—according to the best extant authorities, as follows:—

      It will be observed that this table contains certain defects and weaknesses, which greatly impair its value, and prevent us from constructing upon it, without further aid, an exact scheme of chronology. Not only does a doubt attach to one or two of the numbers—to the years, i.e., of the second and third dynasty—but in two cases we have no numbers at all set down for us, and must supply them from conjecture, or from extraneous sources, before we can make the scheme available. Fortunately in the more important case, that of the seventh dynasty, the number of years can be exactly supplied without any difficulty. The Canon of Ptolemy covers, in fact, the whole interval between the reign of Pul and the close of the Babylonian Empire, giving for the period of the seventh dynasty 13 reigns in 122 years, and for that of the eighth 5 reigns in 87 years. The length of the reign of Pul can, however, only be supplied from conjecture. As it is not an unreasonable supposition that he may have reigned 28 years, and as this number harmonizes well with the chronological notices of the monuments, we shall venture to assume it, and thus complete the scheme which the fragments of Berosus imperfect.

      This scheme, in which there is nothing conjectural except the length of the reign of Pul, receives very remarkable confirmation from the Assyrian monuments. These inform us, first, that there was a conquest of Babylon by a Susianian monarch 1635 yers before the capture of Susa by Asshurbanipal, the son of Esarhaddon; and, secondly, that there was a second conquest by an Assyrian monarch 600 years before the occupation of Babylon by Esarhaddon’s father, Sennacherib. Now Sennacherib’s occupation of Babylon was in B.C. 702; and 600 years before this brings us to B.C. 1302, within a year of the date which the scheme assigns to the accession of the seventh dynasty. Susa was taken by Asshur-bani-pal probably in B.C. 651; and 1635 years before this is B.C. 2286, or the exact year marked in the scheme for the accession of the second (Median) dynasty. This double coincidence can scarcely be accidental; and we may conclude, therefore, that we have in the above table at any rate a near approach to the scheme of Babylonian chronology as received among both the Babylonians and Assyrians in the seventh century before our era.

      Whether the chronology is wholly trustworthy is another question. The evidence both of the classical writers and of the monuments is to the effect that exact chronology was a subject to which the Babylonians and Assyrians paid great attention. The “Canon of Ptolemy,” which contained an exact Babylonian computation of time from B.C. 747 to B.C. 331, is generally allowed to be a most authentic document, and one on which we may place complete reliance. The “Assyrian Canon,” which gives the years of the Assyrian monarchs from B.C. 911 to B.C. 660, appears to be equally trustworthy. How much further exact notation went back, it is impossible to say. All that we know is, first, that the later Assyrian monarchs believed they had means of fixing the exact date of events in their own history and СКАЧАТЬ