cunning animals so that their strength, courage, and wisdom may be increased.
The direct influence exercised by cultural contact, on the other hand, may be traced when myths with an alien geographical setting are found among peoples whose experiences could never have given them origin. In India, where the dragon symbolizes drought and the western river deities are female, the Manu fish and flood legend resembles closely the Babylonian, and seems to throw light upon it. Indeed, the Manu myth appears to have been derived from the lost flood story in which Ea figured prominently in fish form as the Preserver. The Babylonian Ea cult and the Indian Varuna cult had apparently much in common, as is shown.
Throughout this volume special attention has been paid to the various peoples who were in immediate contact with, and were influenced by, Mesopotamian civilization. The histories are traced in outline of the Kingdoms of Elam, Urartu (Ancient Armenia), Mitanni, and the Hittites, while the story of the rise and decline of the Hebrew civilization, as narrated in the Bible and referred to in Mesopotamian inscriptions, is related from the earliest times until the captivity in the Neo-Babylonian period and the restoration during the age of the Persian Empire. The struggles waged between the great Powers for the control of trade routes, and the periodic migrations of pastoral warrior folks who determined the fate of empires, are also dealt with, so that light may be thrown on the various processes and influences associated with the developments of local religions and mythologies. Special chapters, with comparative notes, are devoted to the Ishtar-Tammuz myths, the Semiramis legends, Ashur and his symbols, and the origin and growth of astrology and astronomy.
The ethnic disturbances which occurred at various well-defined periods in the Tigro-Euphrates valley were not always favourable to the advancement of knowledge and the growth of culture. The invaders who absorbed Sumerian civilization may have secured more settled conditions by welding together political units, but seem to have exercised a retrogressive influence on the growth of local culture. "Babylonian religion", writes Dr. Langdon, "appears to have reached its highest level in the Sumerian period, or at least not later than 2000 B.C. From that period onward to the first century B.C. popular religion maintained with great difficulty the sacred standards of the past." Although it has been customary to characterize Mesopotamian civilization as Semitic, modern research tends to show that the indigenous inhabitants, who were non-Semitic, were its originators. Like the proto-Egyptians, the early Cretans, and the Pelasgians in southern Europe and Asia Minor, they invariably achieved the intellectual conquest of their conquerors, as in the earliest times they had won victories over the antagonistic forces of nature. If the modern view is accepted that these ancient agriculturists of the goddess cult were of common racial origin, it is to the most representative communities of the widespread Mediterranean race that the credit belongs of laying the foundations of the brilliant civilizations of the ancient world in southern Europe, and Egypt, and the valley of the Tigris and Euphrates.
Figure 1. TEMPTATION OF THE EA-BANI
From the Painting by E. Wallcousins
[1] Life of Apollonius of Tyana, i, 20.
[2] Egyptian Tales (Second Series), W.M. Flinders Petrie, pp. 98 et seq.
Introduction
Ancient Babylonia has made stronger appeal to the imagination of Christendom than even Ancient Egypt, because of its association with the captivity of the Hebrews, whose sorrows are enshrined in the familiar psalm:
By the rivers of Babylon, there we sat down;
Yea, we wept, when we remembered Zion.
We hanged our harps upon the willows....
In sacred literature proud Babylon became the city of the anti-Christ, the symbol of wickedness and cruelty and human vanity. Early Christians who suffered persecution compared their worldly state to that of the oppressed and disconsolate Hebrews, and, like them, they sighed for Jerusalem--the new Jerusalem. When St. John the Divine had visions of the ultimate triumph of Christianity, he referred to its enemies--the unbelievers and persecutors--as the citizens of the earthly Babylon, the doom of which he pronounced in stately and memorable phrases:
Babylon the great is fallen, is fallen,
And is become the habitation of devils,
And the hold of every foul spirit,
And a cage of every unclean and hateful bird....
For her sins have reached unto heaven
And God hath remembered her iniquities....
The merchants of the earth shall weep and mourn over her,
For no man buyeth their merchandise any more.
"At the noise of the taking of Babylon", cried Jeremiah, referring to the original Babylon, "the earth is moved, and the cry is heard among the nations.... It shall be no more inhabited forever; neither shall it be dwelt in from generation to generation." The Christian Saint rendered more profound the brooding silence of the desolated city of his vision by voicing memories of its beauty and gaiety and bustling trade:
The voice of harpers, and musicians, and of pipers and trumpeters shall be heard no more at all in thee;
And no craftsman, of whatsoever craft he be, shall be found any more in thee;
And the light of a candle shall shine no more at all in thee;
And the voice of the bridegroom and of the bride shall be heard no more at all in thee:
For thy merchants were the great men of the earth;
For by thy sorceries were all nations deceived.
And in her was found the blood of prophets, and of saints,
And of all that were slain upon the earth.[3]
So for nearly two thousand years has the haunting memory of the once-powerful city pervaded Christian literature, while its broken walls and ruined temples and palaces lay buried deep in desert sand. The history of the ancient land of which it was the capital survived in but meagre and fragmentary form, mingled with accumulated myths and legends. A slim volume contained all that could be derived from references in the Old Testament and the compilations of classical writers.
It is only within the past half-century that the wonderful story of early Eastern civilization has been gradually pieced together by excavators and linguists, who have thrust open the door of the past and probed the hidden secrets of long ages. We now know more about "the land of Babel" than did not only the Greeks and Romans, but even the Hebrew writers who foretold its destruction. Glimpses are being afforded us of its life and manners and customs for some thirty centuries before the captives of Judah uttered lamentations on the banks of its reedy canals. The sites of some of the ancient cities of Babylonia and Assyria were identified by European officials and travellers in the East early in the nineteenth century, and a few relics found their way to Europe. But before Sir A.H. Layard set to work as an excavator in the "forties", "a case scarcely three feet square", as he himself wrote, "enclosed all that remained not only of the great city of Nineveh, but of Babylon itself".[4]
Layard, the distinguished pioneer Assyriologist, was an Englishman of Huguenot descent, who was born in Paris. Through his mother he inherited a strain
