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This gives for the date of the war with Tiglath-Pileser the year B.C. 1112. As that monarch does not mention the Babylonian war in the annals which relate the events of his early years, we must suppose his defeat to have taken place towards the close of his reign, and assign him the space from B.C. 1130 to B.C. 1110, as, approximately, that during which he is likely to have held the throne.
Straight away the wool is recognized as being of excellent quality, so much so that, during the three or four weeks of nest-building, I can daily witness the gleaning, now on the clary, now on the centaury. Nevertheless the Babylonian plant appears to be preferred, no doubt because of its whiter, finer and more plentiful down.
A Babylonian district is naught but an extended city. See p. 429. Gen. viii. 22. See above, p. 370, and chapter xxii. I.e., for each of the great gods. I.e., of the gods. A particular group of stars the mashi stars is mentioned, but the term seems to be used in a rather general sense. I cannot share Delitzsch's extreme skepticism with regard to the interpretation of the fifth tablet.
When he speaks of absorption into the Divine will of seeking 'deliverance from the misery and captivity of self by a total continual self-denial' of converting 'this poison of an earthly life into a state of purification' of 'turning from all that is earthly, animal, and temporal, and dying to the will of flesh and blood, because it is darkness, corruption, and separation from God; when sound and thoughtful reasoner as he often is he speaks with thorough distrust of 'the guidance of our own Babylonian reason, and of learning as good indeed within its own sphere, but 'as different from Divine light as heaven from earth, and wholly useless to one who would 'be well qualified to write notes upon the spirit and meaning of the words of Christ; it is impossible not to feel that he is approaching very closely to the morbid pietism of the recluse.
Parnapishtim's dwelling-place is identical with the traditional Paradise of the Babylonians and Hebrews. It will be proper before leaving the subject, to dwell briefly upon the points of contact between this Babylonian tale and the Biblical narrative of the Deluge. The source of the tradition must be sought in the Euphrates Valley.
Accordingly he sent an embassy to Cyaxares, with proposals for a close alliance to be cemented by a marriage. Such a proposition arriving at such a time was not likely to meet with a refusal. Cyaxares gladly came into the terms; the marriage took place; and Nabopolassar, who had now practically assumed the sovereignty of Babylon, either led or sent a Babylonian contingent to the aid of the Medes.
The hero of this little work, masterly less by reason of its artistic finish than the earnestness that pervades it from beginning to end, is "one of the slain of the Babylonian Talmud, whose spiritual life is artificially maintained by a literature itself dead."
The wretched Jehoiakim, the last king but two who reigned in Jerusalem, was put on the throne by the King of Egypt, as his tributary, and used by him as a buffer to bear the brunt of the Babylonian invasion. He seems to have had all the vices of Eastern sovereigns. He was covetous, cruel, tyrannous, lawless, heartless, senseless.
When the contest begins, all the great gods and also the minor ones are in existence. The cause of Tiâmat's rage is indicated, though vaguely, in the portions preserved. In the opening lines of the epic there is a reference to the time 'when fates were not yet decided. The decision of fates is in the Babylonian theology one of the chief functions of the gods.
The memory of Nimrod was certainly regarded with mystic veneration by many; and by asserting himself to be the heir of that mighty hunter before the Lord, he vindicated to himself at least the whole Babylonian kingdom.
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