The Ancient Mythology: Egyptian, Assyrian, Babylonian, Greek and Roman Myths - Lewis Spence

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may have flooded the earth with his blood as he expired: there is an Algonquin Indian myth to this effect. In an old cuneiform text, in fact, the year of the deluge is alluded to as "the year of the raging serpent." The wise man who takes refuge in the ship or ark is warned by a dream of the forthcoming deluge. In some North American Indian myths he is warned by friendly animals. The mountain, too, as a place of refuge for the ark, is fairly common in myth.

      We have dealt in Chapter II with the creation myth found in Berossus, and with this ends the part of his history which is of any importance.

      Babylonian Archæology

      Until about the middle of the nineteenth century our knowledge of the history and antiquities of Babylonia and Assyria was extremely scanty. The deeply interesting series of excavations which unrolled the circumstances of these ancient civilizations before the almost incredulous eyes of learned Europe are described at length towards the close of this volume. Here we may say shortly that the labours of Layard and Botta at Nineveh convinced antiquaries that the remains of a great civilization awaited discovery. Layard's excavation of the library of Assur-bani-pal was the first great step toward reconstructing the ancient life of the two kingdoms. He was followed by Oppert and Loftus, but the systematic excavation of the country was yet to be undertaken. This, as we shall see, was commenced by George Smith of the British Museum, but unfortunately he died on his way home from the East. His work at Nineveh was taken up by Mr Hormuzd Rassam, who succeeded in unearthing inscribed tables and bronze gates in bas-relief. A few years afterward Mr Rassam discovered the site of the temple of the sun-god of Sippara at Abu-habba to the south-west of Bagdad. An important find by de Sarzec was that of the diorite statues of Gudea, the Patesi or Ruler of Lagash, about 2700 B.C., the stone of which, according to the inscriptions upon them, had been brought from the Sinaitic peninsula. The university of Pennsylvania sent Mr J.H. Haynes in 1889 to excavate at Nippur, where he unearthed the remains of the great temple of En-lil, in the heart of which is a mound of bricks stamped with the names of Sargon of Akkad and his son, Naram-sin. The German expedition of 1899 explored the ruins of Babylon, the palace of Nebuchadrezzar, and the site of Asshur.

      The Tower of Babel

      Many attempts have been made to attach the legend of the confusion of tongues to certain ruined towers in Babylonia, especially to that of E-Sagila, the great temple of Merodach, and some remarks upon this most interesting tale may not be out of place at this point. The myth is not found in Babylonia itself, and in its best form may be discovered in Scripture. In the Bible story we are told that every region was of one tongue and mode of speech. As men journeyed westward from their original home in the East, they encountered a plain in the land of Shinar where they settled. In this region they commenced building operations, constructed a city, and laid the foundations of a tower, the summit of which they hoped would reach to heaven itself. It would appear that this edifice was constructed with the object of serving as a great landmark to the people so that they should not be scattered over the face of the earth, and the Lord came down to view the city and the tower, and he considered that as they were all of one language this gave them undue power, and that what they imagined to themselves under such conditions they would be able to achieve. So the Lord scattered them abroad from thence over the face of every region, and the building of the tower ceased and the name of it was called 'Babel,' because at that place the single language of the people was confounded. Of course it is merely the native name of Babylon, which translated means 'gate of the god,' and has no such etymology as the Scriptures pretend,—the Hebrews confusing their verb balal 'to confuse or confound,' with the word babel. The story was no doubt suggested by one of the temple towers of Babylon. Over and over again we find in connexion with the Jewish religion that anything which savours of presumption or unnatural aspiration is strongly condemned. The ambitious effort of the Tower of Babel would thus seem abhorrent to the Hebrews of old. The strange thing is that these ancient towers or zikkurats, as the Babylonians called them, were intended to serve as a link between heaven and earth, just as does the minaret of the Mahommedan mosque.

      Birs Nimrûd, the Tower of Babel From Nippur, or Exploration and Adventure on the Euphrates

      The legend of the confusion of tongues is to be traced in other folk-lores than that of Babylon. It is found in Central America, where the story runs that Xelhua, one of the seven giants rescued from the deluge, built the great pyramid of Cholula in order to besiege heaven. The structure was, however, destroyed by the gods, who cast down fire upon it and confounded the language of its builders. Livingstone found some such myth among the African tribes around Lake Ngami, and certain Australian and Mongolian peoples possess a similar tradition.

      Nimrod, the Mighty Hunter

      It is strange that the dispersion of tribes at Babel should be connected with the name of Nimrod, who figures in Biblical as well as Babylonian tradition as a mighty hunter. Epiphanius states that from the very foundation of this city (Babylon) there commenced an immediate scene of conspiracy, sedition, and tyranny, which was carried on by Nimrod, the son of Chus the Æthiop. Around this dim legendary figure a great deal of learned controversy has raged. Before we examine his legendary and mythological significance, let us see what legend and Scripture say of him. In the Book of Genesis (chap. x, 8, ff.) he is mentioned as "a mighty hunter before Yahweh: wherefore it is said, Even as Nimrod the mighty hunter before the Lord." He was also the ruler of a great kingdom. "The beginning of his kingdom was Babel, and Erech, and Accad, and Calneh in the land of Shinar. Out of that land went forth Asshur" (that is, by compulsion of Nimrod) "and builded Nineveh," and other great cities. In the Scriptures Nimrod is mentioned as a descendant of Ham, but this may arise from the reading of his father's name as Cush, which in the Scriptures indicates a coloured race. The name may possibly be Cash and should relate to the Cassites.

      Nimrod has been identified both with Merodach, the tutelar god of Babylon, and with Gilgamesh, the hero of the epic of that name, with Orion, and with others. The name, according to Petrie, has even been found in Egyptian documents of the XXII Dynasty as 'Nemart.'

      Nimrod seems to be one of those giants who rage against the gods, as do the Titans of Greek myth and the Jotunn of Scandinavian story. All are in fact earth-gods, the disorderly forces of nature, who were defeated by the deities who stood for law and order. The derivation of the name Nimrod may mean 'rebel.' In all his later legends, for instance, those of them that are related by Philo in his De Gigantibus (a title which proves that Nimrod was connected with the giant race by tradition), he appears as treacherous and untrustworthy. The theory that he is Merodach has no real foundation either in scholarship or probability. As a matter of fact the Nimrod legend seems to be very much more archaic than any piece of tradition connected with Merodach, who indeed is a god of no very great antiquity.

      Abram and Nimrod

      Many Jewish legends bring Abram into relationship with Nimrod, the mythical King of Babylon. According to legend Abram was originally an idolater, and many stories are preserved respecting his conversion. Jewish legend states that the Father of the Faithful originally followed his father Terah's occupation, which was that of making and selling images of clay; and that, when very young, he

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