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The admission af a double defeat makes it evident that the tale is not the invention of Greek national vanity. Abydenus and Polyhistor probably derive it from Berosus, who must also have made the statement that Tarsus was now founded by Sennacherib, and constructed, after the pattern of Babylon.
The scheme of Berosus then, setting aside his numbers for the first period, is according to the best extant authorities, as follows: It will be observed that this table contains certain defects and weaknesses, which greatly impair its value, and prevent us from constructing upon it, without further aid, an exact scheme of chronology.
To include Borsippa within the outer wall of Babylon is to run counter to all the authorities on the subject, the inscriptions, the native writer, Berosus, and the classical geographers generally. Nor is the position thus assigned to the Belus temple in harmony with the statement of Herodotus, which alone causes explorers to seek for the temple on the west side of the river.
So, too, he brings forward Herodotus and Berosus to confirm the existence and doings of Sennacherib. He refutes Herodotus again, doubtless on the authority of a predecessor, for saying that Sennacherib was king of the Arabs instead of king of the Assyrians.
It is in condescension to Greek notions that Berosus inverts the true Chaldaean order, and places the sun before the moon in his enumeration of the heavenly bodies. Chaldaean mythology gives a very decided preference to the lesser luminary, perhaps because the nights are more pleasant than the days in hot countries.
And the opinion of Herodotus as to the ethnic identity of the two nations is certainly not confirmed by other ancient writers. Berosus seems to have very carefully distinguished between the Assyrians and the Babylonians or Chaldaeans, as may be seen even through the doubly-distorting medium of Polyhistor and the Armenian Eusebius.
It has been said, that if the prodigies of the Jewish history had been found only in fragments of Manetho, or Berosus, we should have paid no regard to them: and I am willing to admit this.
More than three centuries after the time of Assurbanipal, Berosus of Babylon, born in the reign of Alexander the Great, wrote an account of the history of his country in Greek. The work of Berosus has vanished; but extracts from it how far faithful is uncertain have been preserved by later writers.
What a medly of opinions have they not broached upon the creation of the world? Sanconiathon, Manetho, Berosus, and Ocellus Lucanus, have all attempted it in vain. The latter has these words, Anarchon ara kai atelutaion to pan, which imply that all things have neither beginning nor end.
It is to be noted, moreover, that the quotations we have from Berosus are not direct, for while it is possible, though not at all certain, that Josephus was still able to consult the works of Berosus, Eusebius and Syncellus refer to Apollodorus, Abydenus, and Alexander Polyhistor as their authorities for the statements of Berosus.
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