How high did these primitive builders think heaven was? According to Colenso, they said, "Come, let us build for us a city, and a tower _with its head in heaven_." Did they really think they would ever succeed in building so high? Perhaps they did, for their Natural Philosophy was extremely limited. They doubtless imagined the blue vault of heaven as a solid thing, in which were stuck the sun, moon, and stars, and no higher than the sailing clouds.

Their simple ignorance is intelligible, but how can we explain the ignorance of G.o.d? Their project alarmed him. He actually "came down to see the city and the tower which the children of men builded." Heaven was too distant for him to see from with accuracy, and telescopes were not then invented. A close inspection led him to believe that his ambitious children would succeed in their enterprise. They thought they might build into heaven, and he thought so too. What was to be done? If they once got into heaven, it might be very difficult to turn them out again. It took several days' hard fighting to expel Satan and the rebellious angels on a previous occasion, and these newcomers might be still more obstinate. In this dangerous extremity, "the Lord said [unto whom is unknown], Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another's speech."

Why did the Lord resolve to take all this trouble? Had he forgotten the law of gravitation and the principles of architecture? Was he, who made the heaven and the earth, ignorant of the distance between them? He had only to let the people go on building, and they would eventually confound themselves; for, after reaching a certain height, the tower would tumble about their ears. Gravitation would defeat the cohesion of morter Why did not G.o.d leave them alone? Why did he take so much unnecessary trouble? The answer is that this "Lord" was only "Jehovah"

of the Jews, a tribal G.o.d, who naturally knew no more about the facts and laws of science than his worshippers who made him.

The Lord carried out his resolution. He "confounded their language," so that no man could understand his neighbors. Probably this judgment was executed in the night; and when they awoke in the morning, instead of using the old familiar tongue, one man spoke Chinese, another Sanscrit, another Coptic, another American, another Dutch, another Double Dutch, and so on to the end of the chapter.

According to the Bible, this is the true philology. No language on the earth is more than four thousand years old, and every one was miraculously originated at Babel. Is there a single philologist living who believes this? We do not know one.

The result of this confusion of tongues was that the people "left off to build the city," and were "scattered, abroad on the face of all the earth." But why did they disperse? Their common weakness should have kept them together. Society is founded upon our wants. Our necessity, and not our self-sufficience, causes a.s.sociation and mutual helpfulness.

Had these people kept company for a short time, they would have understood each other again. A few common words would have come into general use, and the building of the tower might have been resumed.

How was their language "confounded?" Did G.o.d destroy their verbal memory? Did he paralyse a part of their brain, so that, although they remembered the words, they could not speak them? Did he affect the organs of articulation, so that the sounds of the primeval language could not be reproduced? Will some theologian kindly explain this mystery? Language is not a gift, but a growth. Different tribes and nations have had different experiences, different wants, and different surroundings, and the result is a difference in their languages, as well as in their religious ideas, political organisations, and social customs.

Before we leave this portion of the subject, we beg to introduce Milton again. In the last Book of "Paradise Lost" he adds from his fertile imagination to the Bible story, and supplies a few deficiencies about which the mind is naturally curious. He makes the Archangel Michael tell poor Adam and Eve, as part of his panoramic description of future times, that a mighty hunter shall arise, claiming dominion over his fellows, and gather under him a band of adherents. This is clearly Nimrod. Milton separates him and his subjects from the rest of mankind, and represents them as the people who settled on "the plain in the land of Shinar."

According to our great poet, therefore, the confusion of tongues applied only to them, and the other inhabitants of the earth retained the primeval language in all its original purity. This detachment, says Michael--

Marching from Eden towards the west, shall find The plain, wherein a black bituminous gurge, Boils out from underground, the mouth of h.e.l.l: Of brick, and of that stuff they cast to build A city and a tower, whose top may reach to Heaven; And get themselves a name, lest, far dispersed In foreign lands, their memory be lost, Regardless whether good or evil fame.

But G.o.d, who oft descends to visit men Unseen, and through their habitations walks To mark their doings, them beholding soon, Comes down to see their city, ere the tower Obstruct Heav'n-tow'rs, and in derision sets Upon their tongue a various spirit to rase Quite out their native language, and instead To sow a jangling noise of words unknown.

Forthwith a hideous gabble rises loud Among the builders; each to other calls Not understood, till hoa.r.s.e, and all in rage, As mock'd, they storm: great laughter was in Heaven, And looking down, to see the hubbub strange And hear the din; thus was the building left Ridiculous, and the work Confusion named.

If the Tower of Babel was built over the mouth of h.e.l.l it would be wise to explore its site and make proper excavations, so as to settle the geography and physical character of the bottomless-pit. The Churches are sadly in want of a little information about h.e.l.l, and here is an opportunity for them to acquire it, We hope the explorers will all be selected for their extreme piety, so that they may be as fire-proof as Shadrach, Meshach, and Abednego, and happily escape cremation.

Because the Lord "did there confound their language" the place was "called Babel." The Hebrew root, _balal_ to confound, is not, however, that from which the word "Babel" is derived, It is a compound of "Bel,"

and may mean the "House of Bel," "Court of Bel," or "Gate of Bel."

Some, including Professor Rawlinson, suppose it be a compound of "El" or "il," in which case "Bab-El" means the "Gate of G.o.d."

It is evident that the story of the Tower of Babal was borrowed by the Jehovist author of this part of Genesis from the tradition of the famous unfinished Temple of Belus, one of the wonders of antiquity. "Birs Nimroud" is thus described by Kalisch:--

"The huge heap, in which bricks, stone, marble, and basalt, are irregularly mixed, covers a surface of 49,000 feet; while the chief mound is nearly 300 feet high, and from 200 to 400 feet in width, commanding an extensive view over a country of utter desolation. The Tower consisted of seven distinct stages or square platforms, built of kiln-burnt bricks, each about twenty feet high, gradually diminishing in diameter. The upper part of the brickwork has a vitrefied appearance; for it is supposed that the Babylonians, in order to render their edifices more durable, submitted them to the heat of the furnace; and large fragments of such vitrefied and calcined materials are also intermixed with the rubbish at the base. This circ.u.mstance may have given rise to, or at least countenanced, the legend of the destruction of the Tower by heavenly fire, still extensively adopted among the Arabians. The terraces were devoted to the planets, and were differently colored in accordance with the notions of Sabaean astrology--the lowest, Saturn's, _black_; the second, Jupiter's, _orange_; the third, Mars, _red_; the fourth, the Sun's, _yellow_; the fifth, Venus's, _white_; the sixth, Mercury's, _blue_; the seventh, the Moon's, _green_.

Merodach-adan-akhi is stated to have begun it B.C. 1100. It was finished five centuries afterwards by Nebuchadnezzar, who left a part of its history on two cylinders, which have lately been excavated on the spot, and thus deciphered by Rawlinson. 'The building, named the Planisphere, which was the wonder of Babylon, I have made and finished. With bricks, enriched with lapis lazuli, I have exalted its head. Behold now the building, named "The Stages of the Seven Spheres," which was the wonder of Borsippa, had been built by a former king. He had completed forty-two cubits of height: but he did not finish the head. From the lapse of time it became ruined. They had not taken care of the exit of the waters; so the rain and wet had penetrated into the brickwork. The casing of burnt brick lay scattered in heaps. Then Merodach, my great lord, inclined my heart to repair the building. I did not change its site, nor did I destroy its foundation-platform. But, in a fortunate month, and upon an auspicious day, I undertook the building of the raw-brick terrace and the burnt-brick casing of the Temple. I strengthened its foundation, and I placed a t.i.tular record on the part which I had rebuilt. I set my hand to build it up, and to exalt its summit. As it had been in ancient times, so I built up its structure. As it had been in former days, thus I exalted its head.'"

Professor Rawlinson a.s.signs B.C. 2300 as the date of the building of the Temple. But as Colenso remarks, his reasoning is very loose. His date, however, is _antecedent_ to the supposed time of the building of Babel, and according to his own chronology the latter _may_ have been a tradition of the former. Add to this that the ruins of _Birs Nimroud_ are extant, while there is no vestige of the ruins of Babel. According to Kalisch's chronology, _Birs Nimroud_ was built long after the supposed time of Moses; and if _he_ wrote the Pentateuch our position cannot be maintained. But he did not write the Pentateuch or any portion of it. The writer of the Jehovist portion of Genesis, which contains the story of the Tower of Babel, certainly did not flourish before the time of Solomon, about b.c. 1015--975. Here, then, is an interval of a century. That is a short period for the growth of a legend. Yet, as Colenso observes, "as the _tower_ was apparently an observatory, and the fact of its being dedicated to the seven ancient planets shows that astronomical observations had made considerable progress among the Chaldeans at the time when it was built, the traditions connected with it may have embodied stories of a much earlier date, to which the new building gave fresh currency."

The Temple of Jupiter Belus with its tower was partially destroyed by Xerxes b.c. 490; upon which, says Kalisch, "the fraudulent priests appropriated to themselves the lands and enormous revenues attached to it, and seem, from this reason, to have been averse to its restoration."

A part of the edifice still existed more than five centuries later, and was mentioned by Pliny. But the other part was, in the time of Alexander the Great, a vast heap of ruins. He determined to rebuild it, but desisted from the enterprise, when he found that ten thousand workmen could not remove the rubbish in two months. Benjamin of Tudela described it in the twelfth century, after which, for more than six hundred years, it remained unnoticed and unknown. The ruins were rediscovered by Niebuhr in 1756; subsequent explorers more accurately described them; and they were thoroughly examined, and their monumental records deciphered, about thirty years ago.

The myth attaching to it is not unique. As Kalisch observes, "most of the ancient nations possessed myths concerning impious giants, who attempted to storm heaven, either to share it with the immortal G.o.ds, or to expel them from it." And even the orthodox Delitzsch allows that "the Mexicans have a legend of a tower-building, as well as of a Flood.

Xelhua, one of the seven giants rescued in the flood, built the great pyramid of Cholula, in order to reach heaven, until the G.o.ds, angry at his audacity, threw fire upon the building, and broke it down, whereupon every separate family received a language of its own." To lessen the force of this, Delitzsch says that the Mexican legend has been much colored by its narrators, chiefly Dominicans and Jesuits; but he is obliged to admit that there is great significance in the fact that the Mexican terrace-pyramid closely resembles the construction of the Temple of Belus. No argument can vitiate the conclusion that as similar myths to that of Genesis abounded in ancient times, it is highly illogical to attach particular importance to any one of them. If one is historic, all are historic. We are justified in holding that the Jewish story of the Tower of Babel is only a modification of the older story of the Temple of Belus.

We will conclude this Number by mentioning a few facts, not speculations, which are exceedingly curious, and which present grave difficulty to the orthodox believer.

According to the Bible, in Abraham's time, not four centuries after the Deluge, the descendants of Noah's three sons had multiplied into the four great kingdoms of _Shinar_ (Babylon), _Elam_, _Egypt_, and _Gerar_, besides a mult.i.tude of smaller nations. Does any instructed man believe in the possibility of such multiplication? It is altogether incredible.

Some of these nations had reached a high degree of civilisation. Indeed, the temples, tombs, pyramids, manners, customs, and arts of Egypt betoken a _full-grown_ nation. The sculptures of the Fourth Dynasty, the earliest extant, and which must be a.s.signed to the date of about 3500 b.c., are almost as perfect as those of her Augustan age, two thousand years later. Professor Rawlinson seeks to obviate this difficulty by appealing to the version of the Seventy instead of to the Hebrew text, by which he obtains the remote antiquity of 8159 B.C., instead of 2848, for the Deluge. But this chronology does not reach within four hundred years of the civilisation denoted by the sculptures referred to! And there must have been milleniums of silent progress in Egypt before that period.

On the ancient monuments of Egypt the negro head, face, hair, form, and color, are the same as we observe in our own day. Consequently, the orthodox believer must hold that, in a few generations, the human family branched out into strongly marked varieties. History discountenances this a.s.sumption, and Biology plainly disproves it. Archdeacon Pratt supposes that Shem, Ham, and j.a.pheth "had in them elements differing as widely as the Asiatic, the African, and the European, differ from each other." He forgets that they were brothers, sons of the same father and presumably of the same mother! Such extraordinary evolution throws Darwinism into the shade.

Noah lived fifty-eight years after the birth of Abraham. Shem lived a hundred and ten years after the birth of Isaac, and fifty years after the birth of Jacob. How was it that neither Abraham, Isaac, nor Jacob knew either of them. They were the most interesting and important men alive at the time. They had seen the world before the Flood. One of them had seen people who knew Adam. They had lived through the confusion of tongues at Babel, and were well acquainted with the whole history of the world. Yet they are never once mentioned in Scripture during all the centuries they survived their exit from the ark. Why is this?

Noah before his death was the most venerable man existing. He was five hundred years older than any other man. He must have been an object of universal regard. Yet we have no record of the second half of his career; no account is given of his burial; no monument was erected to his memory. Who will explain this astounding neglect? The Bible is a strange book, and they are strange people who believe it.

BALAAM'S a.s.s.

BIBLE ROMANCES.--IX.

By G. W. FOOTE.

The a.s.s has figured extensively in romance. His long ears and peculiar bray are explained by a story which goes back to the Flood. On that occasion, it is said, the male donkey was inadvertently left outside the ark, but being a good swimmer, he nevertheless managed to preserve his life. After many desperate efforts he at last succeeded in calling out the patriarch's name, as nearly as the vocal organs of a jacka.s.s would allow. "No-ah, No-ah," cried the forlorn beast. Noah's attention was at last aroused, and on looking out of window to see who was calling, he perceived the poor jacka.s.s almost spent and faintly battling with the waves. Quickly opening the window, he caught Neddy by the two ears and hauled him in. This he did with such vigor that Neddy's aural appendages were considerably elongated; and ever since donkeys have had long ears, and brayed "No-ah, No-ah" at the approach of wet weather. For the sake of Christians who are not well acquainted with G.o.d's Word, we add that this story is not in the Bible.

Cla.s.sical scholars and students of modern literature know how the a.s.s has been treated by poets and romancers. The stolid animal has generally been made the subject of comedy. Drunken and impotent Silenus, in the Pagan mythology, joins in the professions of Bacchus on a sober a.s.s, and the patient animal staggers beneath the heavy burden of a fat-paunched tipsy G.o.d. Apulius and Lucian transform the hero of their common story into an a.s.s, and in that shape he encounters the most surprising experiences. Voltaire makes an a.s.s play a wonderful part in his "Pucelle." And in all these cases it is worth noticing how the profane wits remember the a.s.s's relation to Priapian mysteries, from his fabled interruption of the garden-G.o.d's attempt on the nymph Lotis downwards, and a.s.sign to him marvellous amatory adventures. Erasmus, in his "Praise of Folly," does not forget the a.s.s, with whom he compares the majority of men for stupidity, obstinacy, and lubricity; nor is the n.o.ble animal forgotten by Rabelais, who cracks many a joke and points many a witticism at his expense.

Our own genial humorist, Charles Lamb, confesses however to a deep tenderness for Neddy, and dwells with delight on the protection which his thick hide affords against the cruel usuage of man. He has, says Lamb, "a tegument impervious to ordinary stripes. The malice of a child or a weak hand can make feeble impressions on him. His back offers no mark to a puny foeman. To a common whip or switch his hide presents an absolute-insensibility. You might as well pretend to scourge a schoolboy with a tough pair of leather breeches on." Lamb also quotes the following pa.s.sage from a tract printed in 1595, ent.i.tled "The n.o.blenesse of the a.s.se; a Work Rare, Learned, and Excellent": "He refuseth no burden; he goes whither he is sent, without any contradiction. He lifts not his foote against any one; he bytes not; he is no fugitive, nor malicious affected. He doth all-things in good sort, and to his liking that hath cause to employ him. If strokes be given him, he cares not for them." True, the a.s.s is not much given to kicking or biting, but he has an awkward knack of quietly lying down when he is indisposed to work, and of rolling over with equal quietude if a rider happens to be on his back. But the old author is so enchanted with the "a.s.se" that he does not stay to notice this scurvy trick. He even goes on to express his liking for the a.s.s's bray, calling Neddy "a rare musitian," and saying that "to heare the musicke of five or six voices changed to so many of a.s.ses is amongst them to heare a song of world without end."

Sterne, in his "Sentimental Journey," has a chapter ent.i.tled "The Dead a.s.s," wherein the animal is lifted into the sphere of pathos. And lastly, Coleridge has some very pious musings on an a.s.s, wherein the animal is lifted into the sphere of religion.

Now, dear reader, you begin to see the drift of this long exordium, although my purpose was indeed twofold. First, I wished, after the example of my betters in literature, to give you a slight glimpse of the immense extent of my learning. Secondly, I wished to lead you through the various stages of literary treatment of the a.s.s, from the comic to the pathetic, and finally to-the religious, in order that you might approach in a proper frame of mind the consideration of Balaam's a.s.s, who is the most remarkable of all the four-legged a.s.ses mentioned in the Bible. There were others. a.s.ses were being sought by Saul, the son of Kish, when he found a kingdom of subjects instead. Jesus rode into Jerusalem on an a.s.s, and also apparently on a colt, having probably one leg over each. With the jawbone of an a.s.s Samson slew a thousand Philistines; and if the rest of the animal accorded with that particular bone, he must have been a tough a.s.s indeed. But all these are of little interest or importance beside the wonderful a.s.s of the prophet Balaam, whose history is contained, with that of his master, in the twenty-second, twenty-third, and twenty-fourth chapters of the Book of Numbers.

Soon after the Wandering Jews in the desert were plagued by "fiery serpents" for asking Moses to give them a slight change in their monotonous bill of fare, they warred against the Amorites and pretty nearly exterminated them. Whereupon Balak the son of Zippor, king of Moab, grew "sore afraid." He called together the "elders of Midian" with those of Moab, and said that in his opinion the Jews would lick them all up as the ox licked up the gra.s.s of the field.

Against such a ferocious gang as the Jews, with a b.l.o.o.d.y G.o.d of Battles to help them, human valor promised little success; so Balak resolved to solicit supernatural aid. Accordingly he sent messengers unto Balaam the son of Beor, a renowned and potent soothsayer, desiring him to come and curse the people of Israel.

The King had implicit confidence in Balaam. "Whom thou blessest," said he, "is blessed, and whom thou cursest is cursed." This great prophet must have wrought prodigious wonders in his time to gain so magnificent a reputation; and if the king's panegyric on him was true, he must have been a dangerous person to those who annoyed him and made him swear.

The "elders of Moab and the elders of Midian," who were Balak's messengers, went to Pethor, where Balaam resided. As the reader might expect, they did not go empty-handed, but took with them "the rewards of divination." What these were we are not told. No doubt they were very handsome. The prophetical business requires large profits to compensate for the absence of quick returns; and in any case it is not to be supposed that a man who can do what no one else can, will begin work without a heavy retaining fee. We conclude that Balaam, like nearly every prophet mentioned in history, had a good eye for the main chance, and did not trust very much in the bounty of the G.o.ds. He was never hard up for bread and cheese while other people were hard up for divine a.s.sistance, and as that was an ignorant and credulous age, we presume that his larder was well-stocked. He must, indeed, have had a fine time, for he was the biggest pot in his own line of business in all that district.

Balaam knew his business well. It would never do for a prophet, a soothsayer, a wizard, or a diviner, to give prompt answers to his applicants, or even to make his answers plain when he does give them.

That would render the profession cheap and rob it of mystery. So Balaam, therefore, said to the messengers, "Lodge here this night, and I will bring you word again, as the Lord shall speak unto me."

Now this reference to _the Lord_ is very surprising. The Moabites worshipped Baal, and no doubt they had the utmost contempt for Jehovah.

Yet Balaam, who was a prophet of their religion, tells them that he will consult the G.o.d of Israel on the subject of their visit! This is one of the self-contradictions with which the Bible abounds.

The next incident of the story is no less remarkable. G.o.d, the infinite spirit of the universe, paid Balaam a visit; and although he knows everything, past, present, and to come, he asked the prophet "What men are these with thee?" Balaam gave a straightforward reply, for he doubtless knew that prevarication and subterfuge were useless with G.o.d. Said he, "Balak the son of Zippor, King of Moab, has sent unto me, saying, Behold there is a people come out of Egypt, which covereth the face of the earth: come now, curse me them; peradventure I shall be able to overcome them and drive them out." The precision of Balaam's language is admirable, and so is its accuracy. He neither desired to keep the Lord in suspense, nor to leave him in ignorance of necessary details.

G.o.d's answer was equally brief and perspicuous: "Thou shalt not go with them; thou shalt not curse the people: for they are blessed."

This interview between G.o.d and Balaam, like the following ones, occurred in the night. The Lord seems to have been always afraid of daylight, or else to have had a peculiar fondness for the dark. Perhaps he thought that during the night there was less chance of the conversation being interrupted, and it is well known that the Lord loves privacy and does not like conversing with more than one at a time. He agrees with us that "two's company and three's none."

In the morning Balaam got out of bed and told Balak's messengers to return and say that the Lord would not let him come; and they at once set out for the capital.

Balak, however, was not to be so easily put off. He seems to have regarded the prophet's talk about the Lord's prohibition as "all my eye." "Perhaps," said he to himself, "my messengers were small fry in the sight of Balaam, and he is therefore displeased. My presents also may have been too small I should have recollected that Balaam has a very exalted opinion of himself, and is renowned for his avarice. What a stupid I was, to-be sure. However, I'll try again. This time I'll send a deputation of big guns, and promise him great wealth and high position in the state. He can't refuse such a tempting offer." Straight-way he "sent yet again princes, more and more honorable" than those who went before, and commanded them to urge Balaam to let nothing hinder him from coming.

Balaam slightly resented this treatment. He told the messengers-that if Balak would give him his house full of silver and gold, he could not go beyond the word of the Lord, to do more or less. Yet he apparently deemed it politic to make another trial. He was, of course, quite aware that G.o.d is unchangeable, but somehow he thought the Lord might alter his mind. So he bade the messengers to tarry there that night while he consulted G.o.d afresh.