But it must not be supposed that, though their astronomical achievements have been grossly, even ludicrously, exaggerated by some popular writers, the Babylonians contributed nothing of value to the progress of the science. We may infer from such a tablet as that already quoted on page [320], when the equinox was observed on the 6th day of Nisan, since there were 6 kasbu of day and 6 kasbu of night, that some mechanical time-measurer was in use. Indeed, the record on one tablet has been interpreted as noting that the astronomer's clock or clepsydra had stopped. If this be so, then we owe to Babylon the invention of clocks of some description, and from an astronomical point of view, this is of the greatest importance.
Tradition also points to the Chaldeans as the discoverers of the Saros, the cycle of 18 years, 10 or 11 days, after which eclipses of the sun or moon recur. The fact that very careful watch was kept every month at the times of the new and of the full moon, at many different stations, to note whether an eclipse would take place, would naturally bring about the discovery of the period, sooner or later.
The achievements of a nation will be in accordance with its temperament and opportunities, and it is evident from the records which they have left us that the Babylonians, though very superstitious, were a methodical, practical, prosaic people, and a people of that order, if they are numerous, and under strong rule, will go far and do much. The discovery of the Saros was such as was within their power, and was certainly no small achievement. But it is to the Greeks, not to the Babylonians, that we trace the beginnings of mathematics and planetary theory.
We look in vain amongst such Babylonian poetry as we possess for the traces of a Homer, a Pindar, a Sophocles, or even of a poet fit to enter into competition with those of the second rank in the literature of Greece; while it must remain one of the literary mysteries of our time that any one should deem the poetry of the books of Isaiah and Job dependent on Babylonian inspiration.
There were two great hindrances under which the Babylonian man of science laboured: he was an idolater, and he was an astrologer. It is not possible for us in our freedom to fully realize how oppressive was the slavery of mind, as well as spirit, which was consequent upon this twofold superstition. The Greek was freer, insomuch that he did not worship the planets, and did not become a planetary astrologer until after he had learnt that superstition from Chaldea; in learning it he put an end to his scientific progress.
But the Hebrew, if he was faithful to the Law that had been given to him, was free in mind as well as in spirit. He could fearlessly inquire into any and all the objects of nature, for these were but things—the work of God's Hands, whereas he, made in the image of God, having the right of intercourse with God, was the superior, the ruler of everything he could see.
His religious attitude therefore gave him a great superiority for scientific advancement. Yet there was one phase of that attitude which, whilst it preserved him from erroneous conceptions, tended to check that spirit of curiosity which has led to so much of the scientific progress of modern times. "What?" "How?" and "Why?" are the three questions which man is always asking of nature, and to the Hebrew the answer to the second and third was obvious:—It is the power of God: It is the will of God. He did not need to invent for himself the crass absurdities of the cosmogonies of the heathen; but neither was he induced to go behind the appearances of things; the sufficient cause and explanation of all was God.
But of the appearances he was very observant, as I trust has become clear in the course of this imperfect review of the traces of one particular science as noticed in Holy Scripture.
If he was faithful to the Law which had been given him, the Hebrew was free in character as well as in mind. His spirit was not that of a bondman, and Nebuchadnezzar certainly never met anything more noble, anything more free, than the spirit of the men who answered him in the very view of the burning fiery furnace:—
"O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and He will deliver us out of thine hand, O king. BUT IF NOT, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up."