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The monograms represent in a brief way, by a wedge or a group of wedges, an entire word, often of two or three syllables, as Nebo, Babil, Merodach, etc. The determinatives mark that the word which they accompany is a word of a certain class, as a god, a man, a country, a town, etc. These last, it is probable, were not sounded at all when the word was read.
Masses of this kind are most frequent to the north and east. The case is not like that of Nineveh, where outside the walls the country is for a considerable distance singularly bare of ruins. The mass of Babylonian remains extending from Babil to Amran does not correspond to the whole enceinte of Nineveh, but to the mound of Koyunjik.
This, indeed, is admitted on all hands; and the controversy is thereby narrowed to the question, which of two great ruins the only two entitled by their size and situation to attention has the better right to be regarded as the great and celebrated sanctuary of the ancient Babylon. That the mound of Babil is the ziggurat or tower of a Babylonian temple scarcely admits of a doubt.
The Babil mound has no appearance of stages such as the Birs presents, nor has it even a pyramidical shape. It is a huge platform with a nearly level top, and sinks, rather than rises, in the centre. What has become, it is asked, of the seven upper stages of the great Belus tower, if this ruin represents it? Whither have they vanished?
Historians mark the beginning of the worship of the One True God, defined philosophically as the "Monistic" God-idea, from the building of the tower of Babel, and we may here note in passing that in the earliest references to this tower, there is no allusion to anything suggestive of "confusion of tongues." The name unquestionably came from "babil" meaning "the gate of God."
The chief ruins cover a space about three miles long, and from one to two broad, and consist mainly of three great masses: the first a square mound, called "Babil" by the Arabs, lying towards the north at some distance from the other remains; the second or central mound, a pile called the "Kasr" or Palace; and the third, a great irregular heap lying towards the south, known as the "mound of Amram," from a tomb which crowns its summit.
The distance between the Amran mound and Babil, which is about two miles, is quite as great as probability will allow us to believe existed between the old residence of the kings and the sacred shrine to which they were in the constant habit of resorting. Still there remain as objections to the identification of the great temple with the Babil mound the two arguments already noticed.
Even in the temples the setting up of a few fallen columns, the reworking of a few bas-reliefs, the restoration of a painting here and there, was all that was necessary to bring back their former splendour. Babil, at Babylon. In Chaldæa the work undertaken by Nabopolassar and his dynasty was far more arduous.
The fragments of them which remain are so placed that if the lines were produced they would include all the principal ruins on the left bank except the Babil tower. They may therefore be the old defences of the Eastern palace; though, if so, it is strange that they run in lines which are neither straight nor parallel to those of the buildings enclosed by them.
Babil, or Babel, is regarded by the Mussulmans as the fountain-head of the science of magic, which was, and, as most think, still is, taught there to mankind by two fallen angels, named Haroot and Maroot, who are there suspended by the feet in a great pit closed by a mass of rock." Lane's Arab. Nights, vol. i. pp. 66, 218.
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