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Though the Babylonian king was the step-son of Hiram, he had no mercy with him. Daily he cut off a bit of the flesh of his body, and forced the Tyrian king to eat it, until the finally perished. Hiram's palace was swallowed by the earth, and in the bowels of the earth it will remain until it shall emerge in the future world as the habitation of the pious.
At this point, however, the speculations of the schools begin to diverge from the popular notions. We may well question whether the Babylonian populace ever attempted to make clear to itself in what form the dead continued their existence.
Some of the Babylonian temples were oriented so that the sun should shine to the western end of them on the day of the spring equinox when the inundation of the rivers began on which the prosperity of the country so much depended.
The divinization of Babylonian kings, referred to above, seems not to have carried worship with it. The Semitic material of malefic spirits, while in general the same as that found elsewhere in the world, has a couple of special features.
Centuries of misfortune and persecution had served only to confirm them in their monotheism, and to strengthen that implacable hatred of idolatry which they had cherished ever since the Babylonian captivity. Associated with the Nestorians, they translated into Syriac many Greek and Latin philosophical works, which were retranslated into Arabic.
And what is of even greater interest, it connects the narrative of the Flood with that of Creation, and supplies a brief but intermediate account of the Antediluvian period. How then are we to explain this striking literary resemblance to the structure of the narrative in Genesis, a resemblance that is completely wanting in the Babylonian versions?
Sumer and Akkad, pp. 322 ff.; and for a full discussion of the points of resemblance between the early Babylonian and Egyptian civilizations, see Sayce, The Archaeology of the Cuneiform Inscriptions, chap. iv, pp. 101 ff. The latter line of contact is suggested by an interesting piece of evidence that has recently been obtained.
This resembles the Babylonian worship of the heavenly bodies and, though there is no record whatever of how such ideas reached the Aryans, it is not difficult to imagine that they may have come from Babylonia either to India or to the country where Indians and Iranians dwelt together.
Even the south Semites of Babylonia had had to acknowledge the superior power of the newcomers and, probably, to accept a kind of vassalage. Thus, since all lower Mesopotamia with most part of Syria obeyed the Babylonian, a power, partly Iranian, was already overshadowing two-thirds of the East before Cyrus and his Persians issued upon the scene.
It is difficult to answer this question from the very small fragments we possess of the coloured decorations of the Babylonian temples and palaces, but the conditions have remained the same; the wants to be satisfied and the processes employed a century ago were identical with those of Babylon and Nineveh; architect and painter were confronted by the same dazzling sun, and, so far as we can tell, taste has not sensibly changed over the whole of the vast extent of country that stretches from the frontiers of Syria to the eastern boundaries of the plateau of Iran.
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