Sufficient has been said in the foregoing to suggest the far-reaching importance of Babylonian and Assyrian archaeology and literature for the understanding of the Old Testament. We are able now not only to bring new material in contemporary documents to aid us in its study, we are able also to interpret the life and thought of its people in the light of the larger history, political, institutional, social, moral, legal and religious, of the great family to which Israel belonged. The life of the various members of the ancient semitic stock has been illuminated by the discoveries which began with Botta and Layard. The conditions existing in Canaan prior to the conquest, for example, became clear only with the discovery of the Tell-Amarna tablets in 1887. They were found in the palace of Amenophis on the bank of the Nile about 180 miles south of Cairo and they cast an unexpected light upon the period of the Exodus. Israel, her history, her conquests, her captivities and her religion no longer stand as things apart in which the supernatural has been imminent and active in a manner nowhere else discoverable in the history of the race. A "Thus saith Jehovah," however spiritual the content, can no longer be interpreted as essentially different from a divine communication from the gods of Israel's neighbors and kinsmen.
While the Old Testament gave us some information about Babylonia and Assyria prior to the discoveries of their own monuments, a brief account of which is given in the following pages, it must be admitted that it has gained by these discoveries incomparably more than it gave. But we have learned not only about Israel and the Bible, we have learned also much about the earlier Amoritic inhabitants of Palestine who had entered there and spread into Egypt and Babylonia as early as the second half of the third millennium B.C. Much has been won from these records about Egypt and Ethiopia, about the peoples of Arabia, the Hittites, the Aramaeans, Armenians, Elamites, Medes and Persians as well as the early inhabitants of Babylonia, the Sumerians, the original inventors of the cuneiform writing, which was a later development of pictographic symbols. We have learned with astonishment of the advances made in Babylonia in early times in the arts and architecture. Deprived by the nature of their country, in which wood and stone were not to be found, we read of Gudea (Circa 3000 B.C.) bringing diorite from Magan, West Arabia, for his sculptures, some of which are now to be seen in the Louvre collection. The skill of the lapidarist in connection with the cunningly engraved cylinder seals is today the admiration of the best workers in the art of engraving, and the wounded lioness from the palace of Ashurbanipal in the seventh century B.C. is the best portrayal of animal life that has come to us from ancient times. As Professor Sayce has recently shown, the lamp in use in Greece in the historical age, and not before, and later borrowed by the Romans, and after the Greek conquest, by the Egyptians, was Babylonian in origin and a common utensil in Mesopotamia prior to the fourteenth century B.C. The composite symbols of Babylonia were adopted by the people of Western Asia. The eagle of the southern city-kingdom of Lagash (Telloh) was transported to the Hittites. The eagle symbol, wherever found, double-headed or single, is a bird from the land of Paradise. The winged horse is found upon Hittite seals, and from Asia passed over the Hellespont and became the Greek Pegasos. The native fetish deities of Asia Minor were replaced by gods in human form, and the idea of a trinity, or triad of deities, followed in the wake of Babylonian culture. In architecture the Babylonians invented the arch. This achievement had always been attributed to the Etruscans on the basis of the statements of the classical writers. But it was used by the Babylonians, as we now know, three thousand years before there is any evidence of its use on classical soil. Columnar construction dates back to the same period. Both the arch and the column were found in the buildings unearthed a few years ago at Nippur by the expeditions from the University of Pennsylvania. Owing to the dearth of wood and stone these pioneers in the arts of civilization were forced to have recourse to clay, the only material available. They therefore invented the pillar made of brick. Babylonia was the land par excellence of brick buildings. Their land abounded in asphaltum and this they used instead of mortar, as the Hebrew writer tells us they did when they built the tower of Babel, "the temple with the lofty tower," in Babylon. "Their technical skill rested on scientific principles no less unattainable in modern architecture than the Grecian idea of beauty in the plastic art. The buildings which they constructed with brick must have been built according to rules and laws unknown to modern architecture, which views many of these ancient works with the same astonishment as is evoked by the pyramids of Egypt." Babylonia can at least claim to have made early advances in astronomical observations. The movements of the heavenly bodies were carefully watched from the earliest times and records made of them. Even in the late Roman period the Chaldeans were still looked upon as the founders of astronomy. It is true that Egypt had also at a very early age successfully cultivated this science and had introduced a practical calendar which began the year on the day when Sirius was first observed on the eastern horizon at sunrise 4200 years before the Christian era. Some Egyptologists hold that this calendar was the precursor of the Julian, which in turn was modified by Pope Gregory in 1582, thus giving us the Gregorian calendar which was adopted in England by the Calendar Amendment Act of 1751. But it is more probable that we are indebted to the Babylonians for our calendrical system, Greece and Rome borrowing from them. The naming of the days of the week after the sun and moon gods and the five planets known to them seems beyond dispute. It was they who divided the circle into 360 degrees in connection with their sexagesimal system of numerals, the day into 24 hours, and the hour into 60 minutes. The faces of our watches bear daily and hourly witness to our obligations to this old people of the land of Shinar. There are 24 hours in the day, but our time-pieces divide them into two periods of 12 hours each, just as the Babylonian day was reckoned as 12 double hours. By what routes and means these transfers of scientific achievements were made from the mother-land of science to the peoples of Europe we are not yet able to decide. Further discoveries, however, will doubtless reveal still more clearly the historic connections of modern culture with the people of the Tigris and Euphrates valley who themselves speak of their cities as "ancient" before the deluge.
All of this increase of knowledge hinted at in the preceding paragraphs, and all too briefly sketched in this work, is the acquisition of our own times. The Greeks, who in haughty disdain regarded all others as "barbarians," knew little of this ancient of days—nothing whatever of the great ruler Sargon I. or Hammurabi, imperialist and great law-giver fifteen hundred years before the enactment of the laws of Draco and Solon at Athens.
Among the Greek writers Herodotus is the only one that can be considered as a direct source. He may have visited Babylon about the middle of the fifth century B.C. Much of what he has written, however, is clearly a matter of hearsay or romancing. The judgment passed on him by his contemporaries and successors was certainly not without foundation. His critics accused him, as the Arabian historians did Ibn Ishaq, the biographer of Mohammed, of direct falsification, and even a superficial study of his writings is sufficient to prove that the accusation was not without apparent warrant. One seeks in vain, for example, in the Babylonian literature for evidence of the custom, which he describes as one of the most beautiful and wisest of the Babylonians, of putting the marriageable girls once a year upon the market to be sold to the highest bidders! Naively he adds that this was an earlier custom that was no longer practised in his time. Of the history of Babylon he knew little—of its latest rulers and even of the great Nebuchadnezzar he had not an inkling as Tiele, the Dutch historian, has said. Ctesias, the Carian physician who lived for seventeen years at the Persian court of Artaxerxes Mnemon in the fourth century, did not know that Babylon had an independent existence. Those who followed were for the most part merely excerptors from those who preceded them. In view of the paucity and unreliability of the sources an impenetrable veil was drawn between us and the ancient orient. At last it has been lifted, and in the language of the old poets of Babylon, "brother again sees brother."
CLAY JARS OF CHALDEA.