A History of Science Volume I Part 2

At a very early period Babylon itself was not a capital and Nineveh had not come into existence. The important cities, such as Nippur and Shirpurla, were situated farther to the south. It is on the site of these cities that the recent excavations have been made, such as those of the University of Pennsylvania expeditions at Nippur,(6) which are giving us glimpses into remoter recesses of the historical period.

Even if we disregard the more problematical early dates, we are still concerned with the records of a civilization extending unbroken throughout a period of about four thousand years; the actual period is in all probability twice or thrice that. Naturally enough, the current of history is not an unbroken stream throughout this long epoch.

It appears that at least two utterly different ethnic elements are involved. A preponderance of evidence seems to show that the earliest civilized inhabitants of Mesopotamia were not Semitic, but an alien race, which is now commonly spoken of as Sumerian. This people, of whom we catch glimpses chiefly through the records of its successors, appears to have been subjugated or overthrown by Semitic invaders, who, coming perhaps from Arabia (their origin is in dispute), took possession of the region of the Tigris and Euphrates, learned from the Sumerians many of the useful arts, and, partly perhaps because of their mixed lineage, were enabled to develop the most wonderful civilization of antiquity.

Could we a.n.a.lyze the details of this civilization from its earliest to its latest period we should of course find the same changes which always attend racial progress and decay. We should then be able, no doubt, to speak of certain golden epochs and their periods of decline. To a certain meagre extent we are able to do this now. We know, for example, that King Khammurabi, who lived about 2200 B.C., was a great law-giver, the ancient prototype of Justinian; and the epochs of such a.s.syrian kings as Sargon II., a.s.shurn.a.z.irpal, Sennacherib, and a.s.shurbanapal stand out with much distinctness. Yet, as a whole, the record does not enable us to trace with clearness the progress of scientific thought.

At best we can gain fewer glimpses in this direction than in almost any other, for it is the record of war and conquest rather than of the peaceful arts that commanded the attention of the ancient scribe. So in dealing with the scientific achievements of these peoples, we shall perforce consider their varied civilizations as a unity, and attempt, as best we may, to summarize their achievements as a whole. For the most part, we shall not attempt to discriminate as to what share in the final product was due to Sumerian, what to Babylonian, and what to a.s.syrian.

We shall speak of Babylonian science as including all these elements; and drawing our information chiefly from the relatively late a.s.syrian and Babylonian sources, which, therefore, represent the culminating achievements of all these ages of effort, we shall attempt to discover what was the actual status of Mesopotamian science at its climax. In so far as we succeed, we shall be able to judge what scientific heritage Europe received from the Orient; for in the records of Babylonian science we have to do with the Eastern mind at its best. Let us turn to the specific inquiry as to the achievements of the Chaldean scientist whose fame so dazzled the eyes of his contemporaries of the cla.s.sic world.

BABYLONIAN ASTRONOMY

Our first concern naturally is astronomy, this being here, as in Egypt, the first-born and the most important of the sciences. The fame of the Chaldean astronomer was indeed what chiefly commanded the admiration of the Greeks, and it was through the results of astronomical observations that Babylonia transmitted her most important influences to the Western world. "Our division of time is of Babylonian origin," says Hornmel;(7) "to Babylonia we owe the week of seven days, with the names of the planets for the days of the week, and the division into hours and months." Hence the almost personal interest which we of to-day must needs feel in the efforts of the Babylonian star-gazer.

It must not be supposed, however, that the Chaldean astronomer had made any very extraordinary advances upon the knowledge of the Egyptian "watchers of the night." After all, it required patient observation rather than any peculiar genius in the observer to note in the course of time such broad astronomical conditions as the regularity of the moon's phases, and the relation of the lunar periods to the longer periodical oscillations of the sun. Nor could the curious wanderings of the planets escape the attention of even a moderately keen observer. The chief distinction between the Chaldean and Egyptian astronomers appears to have consisted in the relative importance they attached to various of the phenomena which they both observed. The Egyptian, as we have seen, centred his attention upon the sun. That luminary was the abode of one of his most important G.o.ds. His worship was essentially solar. The Babylonian, on the other hand, appears to have been peculiarly impressed with the importance of the moon. He could not, of course, overlook the attention-compelling fact of the solar year; but his unit of time was the lunar period of thirty days, and his year consisted of twelve lunar periods, or 360 days. He was perfectly aware, however, that this period did not coincide with the actual year; but the relative unimportance which he ascribed to the solar year is evidenced by the fact that he interpolated an added month to adjust the calendar only once in six years. Indeed, it would appear that the Babylonians and a.s.syrians did not adopt precisely the same method of adjusting the calendar, since the Babylonians had two intercular months called Elul and Adar, whereas the a.s.syrians had only a single such month, called the second Adar.(8) (The Ve'Adar of the Hebrews.) This diversity further emphasizes the fact that it was the lunar period which received chief attention, the adjustment of this period with the solar seasons being a necessary expedient of secondary importance. It is held that these lunar periods have often been made to do service for years in the Babylonian computations and in the allied computations of the early Hebrews. The lives of the Hebrew patriarchs, for example, as recorded in the Bible, are perhaps reckoned in lunar "years." Divided by twelve, the "years" of Methuselah accord fairly with the usual experience of mankind.

Yet, on the other hand, the convenience of the solar year in computing long periods of time was not unrecognized, since this period is utilized in reckoning the reigns of the a.s.syrian kings. It may be added that the reign of a king "was not reckoned from the day of his accession, but from the a.s.syrian new year's day, either before or after the day of accession. There does not appear to have been any fixed rule as to which new year's day should be chosen; but from the number of known cases, it appears to have been the general practice to count the reigning years from the new year's day nearest the accession, and to call the period between the accession day and the first new year's day 'the beginning of the reign,' when the year from the new year's day was called the first year, and the following ones were brought successively from it. Notwithstanding, in the dates of several a.s.syrian and Babylonian sovereigns there are cases of the year of accession being considered as the first year, thus giving two reckonings for the reigns of various monarchs, among others, Shalmaneser, Sennacherib, Nebuchadrezzar."(9) This uncertainty as to the years of reckoning again emphasizes the fact that the solar year did not have for the a.s.syrian chronology quite the same significance that it has for us.

The a.s.syrian month commenced on the evening when the new moon was first observed, or, in case the moon was not visible, the new month started thirty days after the last month. Since the actual lunar period is about twenty-nine and one-half days, a practical adjustment was required between the months themselves, and this was probably effected by counting alternate months as Only 29 days in length. Mr. R. Campbell Thompson(10) is led by his studies of the astrological tablets to emphasize this fact. He believes that "the object of the astrological reports which related to the appearance of the moon and sun was to help determine and foretell the length of the lunar month." Mr. Thompson believes also that there is evidence to show that the interculary month was added at a period less than six years. In point of fact, it does not appear to be quite clearly established as to precisely how the adjustment of days with the lunar months, and lunar months with the solar year, was effected. It is clear, however, according to Smith, "that the first 28 days of every month were divided into four weeks of seven days each; the seventh, fourteenth, twenty-first, twenty-eighth days respectively being Sabbaths, and that there was a general prohibition of work on these days." Here, of course, is the foundation of the Hebrew system of Sabbatical days which we have inherited. The sacredness of the number seven itself--the belief in which has not been quite shaken off even to this day--was deduced by the a.s.syrian astronomer from his observation of the seven planetary bodies--namely, Sin (the moon), Samas (the sun), Umunpawddu (Jupiter), Dilbat (Venus), Kaimanu (Saturn), Gudud (Mercury), Mustabarru-mutanu (Mars).(11) Twelve lunar periods, making up approximately the solar year, gave peculiar importance to the number twelve also. Thus the zodiac was divided into twelve signs which astronomers of all subsequent times have continued to recognize; and the duodecimal system of counting took precedence with the Babylonian mathematicians over the more primitive and, as it seems to us, more satisfactory decimal system.

Another discrepancy between the Babylonian and Egyptian years appears in the fact that the Babylonian new year dates from about the period of the vernal equinox and not from the solstice. Lockyer a.s.sociates this with the fact that the periodical inundation of the Tigris and Euphrates occurs about the equinoctial period, whereas, as we have seen, the Nile flood comes at the time of the solstice. It is but natural that so important a phenomenon as the Nile flood should make a strong impression upon the minds of a people living in a valley. The fact that occasional excessive inundations have led to most disastrous results is evidenced in the incorporation of stories of the almost total destruction of mankind by such floods among the myth tales of all peoples who reside in valley countries. The flooding of the Tigris and Euphrates had not, it is true, quite the same significance for the Mesopotamians that the Nile flood had for the Egyptians. Nevertheless it was a most important phenomenon, and may very readily be imagined to have been the most tangible index to the seasons. But in recognizing the time of the inundations and the vernal equinox, the a.s.syrians did not dethrone the moon from its accustomed precedence, for the year was reckoned as commencing not precisely at the vernal equinox, but at the new moon next before the equinox.

ASTROLOGY

Beyond marking the seasons, the chief interests that actuated the Babylonian astronomer in his observations were astrological. After quoting Diodorus to the effect that the Babylonian priests observed the position of certain stars in order to cast horoscopes, Thompson tells us that from a very early day the very name Chaldean became synonymous with magician. He adds that "from Mesopotamia, by way of Greece and Rome, a certain amount of Babylonian astrology made its way among the nations of the west, and it is quite probable that many superst.i.tions which we commonly record as the peculiar product of western civilization took their origin from those of the early dwellers on the alluvial lands of Mesopotamia. One a.s.surbanipal, king of a.s.syria B.C. 668-626, added to the royal library at Nineveh his contribution of tablets, which included many series of doc.u.ments which related exclusively to the astrology of the ancient Babylonians, who in turn had borrowed it with modifications from the Sumerian invaders of the country. Among these must be mentioned the series which was commonly called 'the Day of Bel,' and which was decreed by the learned to have been written in the time of the great Sargon I., king of Agade, 3800 B.C. With such ancient works as these to guide them, the profession of deducing omens from daily events reached such a pitch of importance in the last a.s.syrian Empire that a system of making periodical reports came into being. By these the king was informed of all the occurrences in the heavens and on earth, and the results of astrological studies in respect to after events. The heads of the astrological profession were men of high rank and position, and their office was hereditary. The variety of information contained in these reports is best gathered from the fact that they were sent from cities as far removed from each other as a.s.sur in the north and Erech in the south, and it can only be a.s.sumed that they were despatched by runners, or men mounted on swift horses. As reports also came from Dilbat, Kutba, Nippur, and Bursippa, all cities of ancient foundation, the king was probably well acquainted with the general course of events in his empire."(12)

From certain pa.s.sages in the astrological tablets, Thompson draws the interesting conclusion that the Chaldean astronomers were acquainted with some kind of a machine for reckoning time. He finds in one of the tablets a phrase which he interprets to mean measure-governor, and he infers from this the existence of a kind of a calculator. He calls attention also to the fact that s.e.xtus Empiricus(13) states that the clepsydra was known to the Chaldeans, and that Herodotus a.s.serts that the Greeks borrowed certain measures of time from the Babylonians.

He finds further corroboration in the fact that the Babylonians had a time-measure by which they divided the day and the night; a measure called kasbu, which contained two hours. In a report relating to the day of the vernal equinox, it is stated that there are six kasbu of the day and six kasbu of the night.

While the astrologers deduced their omens from all the celestial bodies known to them, they chiefly gave attention to the moon, noting with great care the shape of its horns, and deducing such a conclusion as that "if the horns are pointed the king will overcome whatever he goreth," and that "when the moon is low at its appearance, the submission (of the people) of a far country will come."(14) The relations of the moon and sun were a source of constant observation, it being noted whether the sun and moon were seen together above the horizon; whether one set as the other rose, and the like. And whatever the phenomena, there was always, of course, a direct a.s.sociation between such phenomena and the well-being of human kind--in particular the king, at whose instance, and doubtless at whose expense, the observations were carried out.

From omens a.s.sociated with the heavenly bodies it is but a step to omens based upon other phenomena of nature, and we, shall see in a moment that the Babylonian prophets made free use of their opportunities in this direction also. But before we turn from the field of astronomy, it will be well to inform ourselves as to what system the Chaldean astronomer had invented in explanation of the mechanics of the universe. Our answer to this inquiry is not quite as definite as could be desired, the vagueness of the records, no doubt, coinciding with the like vagueness in the minds of the Chaldeans themselves. So far as we can interpret the somewhat mystical references that have come down to us, however, the Babylonian cosmology would seem to have represented the earth as a circular plane surrounded by a great circular river, beyond which rose an impregnable barrier of mountains, and resting upon an infinite sea of waters. The material vault of the heavens was supposed to find support upon the outlying circle of mountains. But the precise mechanism through which the observed revolution of the heavenly bodies was effected remains here, as with the Egyptian cosmology, somewhat conjectural.

The simple fact would appear to be that, for the Chaldeans as for the Egyptians, despite their most careful observations of the tangible phenomena of the heavens, no really satisfactory mechanical conception of the cosmos was attainable. We shall see in due course by what faltering steps the European imagination advanced from the crude ideas of Egypt and Babylonia to the relatively clear vision of Newton and Laplace.

CHALDEAN MAGIC

We turn now from the field of the astrologer to the closely allied province of Chaldean magic--a province which includes the other; which, indeed, is so all-encompa.s.sing as scarcely to leave any phase of Babylonian thought outside its bounds.

The tablets having to do with omens, exorcisms, and the like magic practices make up an astonishingly large proportion of the Babylonian records. In viewing them it is hard to avoid the conclusion that the superst.i.tions which they evidenced absolutely dominated the life of the Babylonians of every degree. Yet it must not be forgotten that the greatest inconsistencies everywhere exist between the superst.i.tious beliefs of a people and the practical observances of that people. No other problem is so difficult for the historian as that which confronts him when he endeavors to penetrate the mysteries of an alien religion; and when, as in the present case, the superst.i.tions involved have been transmitted from generation to generation, their exact practical phases as interpreted by any particular generation must be somewhat problematical. The tablets upon which our knowledge of these omens is based are many of them from the libraries of the later kings of Nineveh; but the omens themselves are, in such cases, inscribed in the original Accadian form in which they have come down from remote ages, accompanied by an a.s.syrian translation. Thus the superst.i.tions involved had back of them hundreds of years, even thousands of years, of precedent; and we need not doubt that the ideas with which they are a.s.sociated were interwoven with almost every thought and deed of the life of the people.

Professor Sayce a.s.sures us that the a.s.syrians and Babylonians counted no fewer than three hundred spirits of heaven, and six hundred spirits of earth. "Like the Jews of the Talmud," he says, "they believed that the world was swarming with noxious spirits, who produced the various diseases to which man is liable, and might be swallowed with the food and drink which support life." Fox Talbot was inclined to believe that exorcisms were the exclusive means used to drive away the tormenting spirits. This seems unlikely, considering the uniform a.s.sociation of drugs with the magical practices among their people. Yet there is certainly a strange silence of the tablets in regard to medicine.

Talbot tells us that sometimes divine images were brought into the sick-chamber, and written texts taken from holy books were placed on the walls and bound around the sick man's members. If these failed, recourse was had to the influence of the mamit, which the evil powers were unable to resist. On a tablet, written in the Accadian language only, the a.s.syrian version being taken, however, was found the following:

1. Take a white cloth. In it place the mamit, 2. in the sick man's right hand.

3. Take a black cloth, 4. wrap it around his left hand.

5. Then all the evil spirits (a long list of them is given) 6. and the sins which he has committed 7. shall quit their hold of him 8. and shall never return.

The symbolism of the black cloth in the left hand seems evident. The dying man repents of his former evil deeds, and he puts his trust in holiness, symbolized by the white cloth in his right hand. Then follow some obscure lines about the spirits:

1. Their heads shall remove from his head.

2. Their heads shall let go his hands.

3. Their feet shall depart from his feet.

Which perhaps may be explained thus: we learn from another tablet that the various cla.s.ses of evil spirits troubled different parts of the body; some injured the head, some the hands and the feet, etc., therefore the pa.s.sage before may mean "the spirits whose power is over the hand shall loose their hands from his," etc. "But," concludes Talbot, "I can offer no decided opinion upon such obscure points of their superst.i.tion."(15)

In regard to evil spirits, as elsewhere, the number seven had a peculiar significance, it being held that that number of spirits might enter into a man together. Talbot has translated(16) a "wild chant" which he names "The Song of the Seven Spirits."

1. There are seven! There are seven!

2. In the depths of the ocean there are seven!

3. In the heights of the heaven there are seven!

4. In the ocean stream in a palace they were born.

5. Male they are not: female they are not!

6. Wives they have not! Children are not born to them!

7. Rules they have not! Government they know not!

8. Prayers they hear not!

9. There are seven! There are seven! Twice over there are seven!

The tablets make frequent allusion to these seven spirits. One starts thus:

1. The G.o.d (---) shall stand by his bedside; 2. These seven evil spirits he shall root out and shall expel them from his body, 3. and these seven shall never return to the sick man again.(17)

Altogether similar are the exorcisms intended to ward off disease.

Professor Sayce has published translations of some of these.(18) Each of these ends with the same phrase, and they differ only in regard to the particular maladies from which freedom is desired. One reads:

"From wasting, from want of health, from the evil spirit of the ulcer, from the spreading quinsy of the gullet, from the violent ulcer, from the noxious ulcer, may the king of heaven preserve, may the king of earth preserve."

Another is phrased thus:

"From the cruel spirit of the head, from the strong spirit of the head, from the head spirit that departs not, from the head spirit that comes not forth, from the head spirit that will not go, from the noxious head spirit, may the king of heaven preserve, may the king of earth preserve."

As to omens having to do with the affairs of everyday life the number is legion. For example, Moppert has published, in the Journal Asiatique,(19) the translation of a tablet which contains on its two sides several scores of birth-portents, a few of which maybe quoted at random:

"When a woman bears a child and it has the ears of a lion, a strong king is in the country." "When a woman bears a child and it has a bird's beak, that country is oppressed." "When a woman bears a child and its right hand is wanting, that country goes to destruction." "When a woman bears a child and its feet are wanting, the roads of the country are cut; that house is destroyed." "When a woman bears a child and at the time of its birth its beard is grown, floods are in the country." "When a woman bears a child and at the time of its birth its mouth is open and speaks, there is pestilence in the country, the Air-G.o.d inundates the crops of the country, injury in the country is caused."

Some of these portents, it will be observed, are not in much danger of realization, and it is curious to surmise by what stretch of the imagination they can have been invented. There is, for example, on the same tablet just quoted, one reference which a.s.sures us that "when a sheep bears a lion the forces march mult.i.tudinously; the king has not a rival." There are other omens, however, that are so easy of realization as to lead one to suppose that any Babylonian who regarded all the superst.i.tious signs must have been in constant terror. Thus a tablet translated by Professor Sayce(20) gives a long list of omens furnished by dogs, in which we are a.s.sured that:

1. If a yellow dog enters into the palace, exit from that palace will be baleful.

2. If a dog to the palace goes, and on a throne lies down, that palace is burned.

3. If a black dog into a temple enters, the foundation of that temple is not stable.

4. If female dogs one litter bear, destruction to the city.

It is needless to continue these citations, since they but reiterate endlessly the same story. It is interesting to recall, however, that the observations of animate nature, which were doubtless superst.i.tious in their motive, had given the Babylonians some inklings of a knowledge of cla.s.sification. Thus, according to Menant,(21) some of the tablets from Nineveh, which are written, as usual, in both the Sumerian and a.s.syrian languages, and which, therefore, like practically all a.s.syrian books, draw upon the knowledge of old Babylonia, give lists of animals, making an attempt at cla.s.sification. The dog, lion, and wolf are placed in one category; the ox, sheep, and goat in another; the dog family itself is divided into various races, as the domestic dog, the coursing dog, the small dog, the dog of Elan, etc. Similar attempts at cla.s.sification of birds are found. Thus, birds of rapid flight, sea-birds, and marsh-birds are differentiated. Insects are cla.s.sified according to habit; those that attack plants, animals, clothing, or wood. Vegetables seem to be cla.s.sified according to their usefulness. One tablet enumerates the uses of wood according to its adaptability for timber-work of palaces, or construction of vessels, the making of implements of husbandry, or even furniture. Minerals occupy a long series in these tablets. They are cla.s.sed according to their qualities, gold and silver occupying a division apart; precious stones forming another series. Our Babylonians, then, must be credited with the development of a rudimentary science of natural history.

BABYLONIAN MEDICINE

We have just seen that medical practice in the Babylonian world was strangely under the cloud of superst.i.tion. But it should be understood that our estimate, through lack of correct data, probably does much less than justice to the attainments of the physician of the time. As already noted, the existing tablets chance not to throw much light on the subject. It is known, however, that the pract.i.tioner of medicine occupied a position of some, authority and responsibility. The proof of this is found in the clauses relating to the legal status of the physician which are contained in the now famous code(22) of the Babylonian King Khamurabi, who reigned about 2300 years before our era.

These clauses, though throwing no light on the scientific attainments of the physician of the period, are too curious to be omitted. They are clauses 215 to 227 of the celebrated code, and are as follows: