But it matters little under what titles the chief characters are represented, for the history is the same. It was no other than the war mentioned by Moses, which was carried on by four kings of the family of Shem against the sons of Ham and Chus, to avenge themselves of those bitter enemies, by whom they had been greatly aggrieved. The dispersion from Babylonia had weakened the Cuthites very much; and the house of Shem took advantage of their dissipation, and recovered the land of Shinar, which had been unduly usurped by their enemies. Babylon seems to have been under a curse, and not occupied, being destitute both of prince and people; in lieu of which we read of a king of Senaar, or Shinar, who joins the confederates, having lately gotten possession of that province. There is a curious fragment of Hestiæus Milesius, which seems to relate to this part of the Titanic history, and supplies what is omitted in the account given by Moses. The passage is in Josephus; who tells us, from several evidences in antient history, that the tower of Babel was overthrown by whirlwinds, and that a confusion of speech ensued. είναι το ουρανό, και τις ανέμους Θεοισι βωθέοντας ανατρέψαι περί αυτοισι το μηχανημα.μετα δε Κρονῳ και Τιτην συζήνα, πόλεμον. Abydenus apud Euseb. Præp. 1. 9. p. 416. And he adds, that in respect to Senaar, the Shinar of the Scriptures, there was a passage in Hestiæus Milesius, in which it was mentioned; and he subjoins the passage. * Των δε Ἱερέων της διασωθέντας, τα τε Ενυαλια Διος ἱερωματα λαβοντας, εις Σενααρ της Βαβυλωνίας ελθειν. Σκιδνανται δε το λοιπον εντευθεν, ύπο της ὁμογλωσσίας τας συνοικίας ποιησαμένοι πανταχε, και γην έκαςοι κατελαμβανον την εντυχεσαν. Some have imagined that this history related to the people saved at the deluge; τες διασωθεντας απο τα κατακλυσμό. But this is impossible; for we cannot suppose that the rites of Jupiter Enualius were preserved by Noah, or that the priests of this Deity were in the Ark. Josephus moreover introduces this passage as if Hestiæus had been speaking wig τα πεδια λεγομενα Σενααρ, about the country called Senaar. But this too is certainly a mistake, as may be seen from the words of the author. He is not treating about Babylon in the land of Senaar, but of Senaar in the land of Babylonia; * Οι δε Θεοι ανέμους επιπέμψαντες ανέτρεψαν τον Πύργον, και ιδιαν ἕκασῳ φωνην ἔδωκαν και δια τετο Βαβυλωνα συνεβη κληθηναι την πολιν. Περι δε τα πεδία τε λεγομενα Σεναας εν τη Βαβυλωνια χώρα μνημονεύει Εγιαιος λέγων έτως· Των δε Ιερεων της διασωθέντας τα τε Ενυαλια Διος ιερωματα λαβοντας εις Σενααρ της Βαβυλωνίας ελθειν. Σκιδνανται δε το λοιπον ἐντευθεν ὑπο της ὁμογλωσσίας τας συνοικίας ποιησάμενοι πανταχε, και γην έκαςοι κατελαμβανον την εντυχεσαν. Joseph. Ant. 1. 1. c. 4. Euseb. Praep. Evang. 1. 9. p. 416. Euseb. Chron. p. 13. and of circumstances subsequent to the dispersion. Senaar in Babylonia must have been the city of that name, and not the country. It was the same as the Shinar of Moses, and the Singara of Ptolemy and other writers. Hestiæus had, undoubtedly, been treating of the demolition of the tower at Babel, and of the flight of the priests. To this he subjoined the curious piece of history which has been transmitted to us by Josephus. The purport of it is this: After the ruin of the tower, the priests, who escaped from that calamity, saved the implements of their idolatry, and whatever related to the worship of their Deity, and brought them, εις Σενααρ της Βαβυλωνίας, to the city Senaar, in Babylonia. But they were again driven from hence by a second dispersion; and mankind being as yet all of one3 language, 3 The words are, ύπο της ομογλωσσίας τας συνοικίας ποιησαμενοι : which some may suppose to mean, that they made their settlements where they found people of the same language. But the author adds, τας συνοικίας ποιησαμενοι ΠΑΝΤΑΧΟΥ. By πανταχε is meant Carti Tony. They made their abode in all parts of the world. They could not therefore be determined to any particular places, for it is plain that they were indeterminately scattered: and to shew that they had no choice, the author adds, xai ynı ixaços κατελαμβανον την εντυχεσαν. The whole world was open before them they sojourned in any land that fortune put in their way. And this was easy, imo tns dμoyλwccias, on account of the uniformity of they made their settlements in various parts, laying hold of any spot to dwell in that chance offered. The former flight of the people from Babylon, and particularly of the priests, is the circumstance alluded to by the poet, when he speaks of Lycurgus as driving the Tithenæ, or Nurses, of Bacchus over the plain of Nusa. 4 Ος ποτε μαινομενοιο Διωνύσοιο Τιθήνας Σευε κατ' ηγάθεον Νυσσηϊον· αι δ ̓ ἅμα πασαι Upon the expulsion of this people from Senaar, it was, that the sons of Shem got possession of that city and region; and after this success they proceeded farther, and attacked the Titanians in all their quarters. Their purpose was, either to drive them away from the countries which they had usurped, or to subdue them totally, and reduce them to a state of vassalage. They accord language, which as yet prevailed. From this antient writer we find, that there was originally one language in the world; and though at Babel there was an impediment in utterance, yet language suffered no alteration for some ages. Bochart alters ὁμογλωσσίας το πολυγλωσσίας; but surely this is too bold a deviation. See Geog. Sac. 1. 1. p. 64. + Iliad 1. Z. v. 132. He makes them in their fright throw away all their idolatrous implements. |