Evvanie, all their implements of false worship. In short, the hand of heaven hung heavy upon their rear, till they had totally quitted the scene of their apostasy and rebellion, and betaken themselves to different quarters. The reason why the Cuthites combined in a strong body, and maintained themselves in their forbidden territory, was a fear of separation. Let us build us a tower, and make us a sign, lest we be scattered abroad. It was their lot to be totally dissipated; and they were the greatest wanderers of all nations; and the titles of αληται and αλημονες are peculiar to their history. They seem to have been in a roving state for ages. I have often taken notice of a custom which prevailed among the Grecians, and consisted in changing every foreign term that came under their view to something of similar sound in their own language, though it were ever so remote in sense. A remarkable instance, if I mistake not, may be found in this passage from Homer. The text manifestly alludes to the vengeance of the Deity, and the dispersion of the sons of Chus. The term Bou, Bou, in the Amonian language, signified any thing large and noble. The God Sehor was called Bou-Sehor. This was the Busiris (Berigis) of the Greeks, who retained this term in their own language, and used it in the same sense, Accordingly, Benass was a jolly fine boy: Balva, a great sacrifice: Bagnoves, vast rocks: Bayasos, a great boaster: Beλios, great hunger or famine. Hence Hesychius tells us, Βου, το μεγα και πολύ 3 s. By Bou is signified any thing great and abundant. The term Pleg, or Peleg, related to, separation and dispersion: and when Homer mentions θεινομεναι πληγή, the original word was Bou-pleg, or Bou-peleg, which means literally a great dispersion. In the Hebrew tongue, of which the Amonian was a collateral branch, n, Pelach is to separate; and, 5, Peleg to sever, and divide. The son of Heber was named Peleg, ' because in his days the earth was divided: and his name accordingly signified division, and separation. But the poet, not knowing, or not regarding, the true meaning of the word Pleg, or Peleg, has changed it to an instrument of husbandry. And instead of saying, that the Deity pursued the rebels, and scattered them with (Boupleg) a great dissipation, he has made Lycurgus follow and beat them, Baλny, with an ox-goad. The city of Babel, where was the scene of those great occurrences, which we have been mentioning, was begun by Nimrod, and enlarged by his posterity. It seems to have been a great seminary of idolatry: and the tower, a stupendous build 3 Genesis. c. 10. v. 25. ing, was erected in honour of the sun, and named the Tower of Bel. Upon the confusion of speech, both the city and tower were called Babel; the original appellation not being obliterated, but contained in the latter. And as the city was devoted to the worship of the sun, it was also called the city of Bel-On, sive civitas Dei Solis: which was afterwards changed to Babylon. From these terms, I think, we may learn the nature of the judgment inflicted at the time of the dispersion. It did not consist in an utter change of language; but, as I have said before, it was a labial failure; an alteration in the mode of speech. It may be called the prevarication of the lip; which had lost all precision, and perverted every sound that was to be expressed. Instead of Bel, it pronounced Babel; instead of Bel-on. Babylon; hence Babel, amongst other nations, was used as a term to signify a faulty pronunciation. Εβραιοι γαρ την συγχυThe Hebrews, says Josephus, by the word Babel denote confusion of speech. These terms seem ever afterwards to have been retained, even by the natives, in confirmation of this extraordinary history and the city, as long as it existed, was called Babylon, or the City of Confusion. σιν Βαβελ καλεσι. *Ant. 1. 1. c. 4. The tower of Babel was probably a rude mound of earth, raised to a vast height, and cased with bricks, which were formed from the soil of the country, and cemented with asphaltus or bitumen. There are several edifices of this sort still to be seen in the region of Babylonia. They are very like the brick pyramids in Egypt: and between every ninth or tenth row of plinth they have a layer of straw, and sometimes the smaller branches of palm. Travellers have had the curiosity to put in their hands, and to extract some of the leaves, and straws: which appear wonderfully fresh, and perfect; though they have lain there for so many ages. Many have been led to think, that one or other of these buildings was the original tower of Babel. But antient writers are unanimous, that it was overthrown; and that Nimrod perished in it. This was the opinion of Syncellus. * Εκεινος δε εμεινεν εκεί κατοικων, και μη αφί σαμενός τε Πύργε, βασιλεύων μερικα τινος πληθους, εφ' όν πύργος ανεμῳ βιαιῳ, ὡς ἱςορεσι, καταπεσών, θείᾳ κρίσει τέτον επαταξεν. But Nimrod would still obstinately stay, and reside upon the spot: nor could he by any means be withdrawn from the tower, still having the command over no contemptible body of men. Upon this, we are informed, that the tower being Ant. p. 42. tower. But this, I for the term of Nim beat upon by violent winds gave way; and by the just judgment of God crushed him to pieces. Cedrenus also mentions it as a current notion, that Nimrod perished in the tower. think, could not be true: rod's life, extend it to the utmost of Patriarchic age after the flood, could not have sufficed for this. And though writers do assert, that the tower was overthrown, and the principal person buried in its ruins: and it must be confessed, that antient mythology has continual allusions to some such event: yet I should imagine, that this related to the overthrow of the deity there worshipped, and to the extirpation of his rites and religion, rather than to any real person. The fable of Vulcan, who was thrown down from heaven, and cast into the sea, is founded upon this story. He was supposed to have been the son of Juno, and detested by his mother, who threw him down with her own hands. 7 Παις εμος Ηφαισες, ρικνος πόδας, ὃν τέκον αυτή, * Εφ ̓ ὧν ὁ Πυργος ανεμῳ, βιαίῳ, ὡς ἱσορεσι τινες, και αυτος Ιοσηπος, nätamiowi ovvergii. Cedrenus. p. 11. See Joseph. Ant. 1. 1. c. 4. 7 Homer. Hymn to Apollo. v. 317. It related probably to the abolition of fire-worship at the destruction of Babel. |