According to the story, a united human race speaking a single language and migrating eastward, comes to the land of Shinar (שִׁנְעָר; Σενναάρ). There they agree to build a city and a tower with its top in the sky. Yahweh, observing their city and tower, confounds their speech so that they can no longer understand each other, and scatters them around the world.
The phrase "Tower of Babel" does not appear in the Bible; it is always "the city and the tower" (אֶת-הָעִיר וְאֶת-הַמִּגְדָּל) or just "the city" (הָעִיר). The original derivation of the name Babel (also the Hebrew name for Babylon) is uncertain. The native, Akkadian name of the city was Bāb-ilim, meaning "gate of God". However, that form and interpretation itself are now usually thought to be the result of an Akkadian folk etymology applied to an earlier form of the name, Babilla, of unknown meaning and probably non-Semitic origin.[7][8] According to the Bible, the city received the name "Babel" from the Hebrew verb בָּלַל (bālal), meaning to jumble or to confuse.[9]
Narrative
1 Now the whole earth had one language and the same words. 2 And as they migrated from the east,[lower-alpha 2] they came upon a plain in the land of Shinar and settled there. 3 And they said to one another, "Come, let us make bricks and fire them thoroughly." And they had brick for stone and bitumen for mortar. 4 Then they said, "Come, let us build ourselves a city and a tower with its top in the heavens, and let us make a name for ourselves; otherwise we shall be scattered abroad upon the face of the whole earth." 5 The LORD[lower-alpha 3] came down to see the city and the tower, which mortals had built. 6 And the LORD said, "Look, they are one people, and they have all one language, and this is only the beginning of what they will do; nothing that they propose to do will now be impossible for them. 7 Come, let us go down and confuse their language there, so that they will not understand one another's speech." 8 So the LORD scattered them abroad from there over the face of all the earth, and they left off building the city. 9 Therefore it was called Babel, because there the LORD confused (balal) the language of all the earth, and from there the LORD scattered them abroad over the face of all the earth.
German Late Medieval depiction of the tower's construction from a manuscript of Rudolf von Ems' Weltchronik, cgm 5 fol. 29r (c.1370s)
Genre
The narrative of the tower of Babel[12] is an etiology or explanation of a phenomenon. Etiologies are narratives that explain the origin of a custom, ritual, geographical feature, name, or other phenomenon.[13]:426 The story of the Tower of Babel explains the origins of the multiplicity of languages. God was concerned that humans had blasphemed by building the tower to avoid a second flood so God brought into existence multiple languages.[13]:51 Thus, humans were divided into linguistic groups, unable to understand one another.
Themes
The story's theme of competition between God and humans appears elsewhere in Genesis, in the story of Adam and Eve in the Garden of Eden.[14] The 1st-century Jewish interpretation found in Flavius Josephus explains the construction of the tower as a hubristic act of defiance against God ordered by the arrogant tyrant Nimrod. There have, however, been some contemporary challenges to this classical interpretation, with emphasis placed on the explicit motive of cultural and linguistic homogeneity mentioned in the narrative (v. 1, 4, 6).[15] This reading of the text sees God's actions not as a punishment for pride, but as an etiology of cultural differences, presenting Babel as the cradle of civilization.
Authorship and source criticism
Jewish and Christian tradition attributes the composition of the whole Pentateuch, which includes the story of the Tower of Babel, to Moses. Modern biblical scholarship rejects Mosaic authorship of the Pentateuch, but is divided on the question of its authorship. Many scholars subscribe to some form of the documentary hypothesis, which argues that the Pentateuch is composed of multiple "sources" that were later merged. Scholars who favor this hypothesis, such as Richard Elliot Friedman, tend to see the Genesis 11:1–9 as being composed by the J or Jahwist/Yahwist source.[16]Michael Coogan suggests the intentional word play regarding the city of Babel, and the noise of the people's "babbling" is found in the Hebrew words as easily as in English, is considered typical of the Yahwist source.[13]:51John Van Seters, who has put forth substantial modifications to the hypothesis, suggests that these verses are part of what he calls a "Pre-Yahwistic stage".[17] Other scholars reject the documentary hypothesis all together. The "minimalist" scholars tend to see the books of Genesis through 2 Kings as written by a single, anonymous author during the Hellenistic period.
There is a Sumerian myth similar to that of the Tower of Babel, called Enmerkar and the Lord of Aratta,[6] where Enmerkar of Uruk is building a massive ziggurat in Eridu and demands a tribute of precious materials from Aratta for its construction, at one point reciting an incantation imploring the god Enki to restore (or in Kramer's translation, to disrupt) the linguistic unity of the inhabited regions—named as Shubur, Hamazi, Sumer, Uri-ki (Akkad), and the Martu land, "the whole universe, the well-guarded people—may they all address Enlil together in a single language."[18]
In addition, a further Assyrian myth, dating from the 8th century BC during the Neo-Assyrian Empire (911–605 BC), bears a number of similarities to the later written biblical story.[citation needed]
Greco-Roman parallel
Building of Babel
In Greek mythology, much of which was adopted by the Romans, there is a myth referred to as the Gigantomachy, the battle fought between the Giants and the Olympian gods for supremacy of the cosmos. In Ovid's telling of the myth, the Giants attempt to reach the gods in heaven by stacking mountains, but are repelled by Jupiter's thunderbolts. A.S. Kline translates Ovid's Metamorphoses 1.151–155 as:
"Rendering the heights of heaven no safer than the earth, they say the giants attempted to take the Celestial kingdom, piling mountains up to the distant stars. Then the all-powerful father of the gods hurled his bolt of lightning, fractured Olympus and threw Mount Pelion down from Ossa below."[19]
Mexico
Various traditions similar to that of the tower of Babel are found in Central America. Some writers[who?] connected the Great Pyramid of Cholula to the Tower of Babel. The Dominican friarDiego Durán (1537–1588) reported hearing an account about the pyramid from a hundred-year-old priest at Cholula, shortly after the conquest of the Aztec Empire. He wrote that he was told when the light of the Sun first appeared upon the land, giants appeared and set off in search of the Sun. Not finding it, they built a tower to reach the sky. An angered God of the Heavens called upon the inhabitants of the sky, who destroyed the tower and scattered its inhabitants. The story was not related to either a flood or the confusion of languages, although Frazer connects its construction and the scattering of the giants with the Tower of Babel.[20]
Another story, attributed by the native historian Fernando de Alva Cortés Ixtlilxóchitl (c. 1565–1648) to the ancient Toltecs, states that after men had multiplied following a great deluge, they erected a tall zacuali or tower, to preserve themselves in the event of a second deluge. However, their languages were confounded and they went to separate parts of the Earth.[21]
Arizona
Still another story, attributed to the Tohono O'odham people, holds that Montezuma escaped a great flood, then became wicked and attempted to build a house reaching to heaven, but the Great Spirit destroyed it with thunderbolts.[22][23]
According to David Livingstone, the people he met living near Lake Ngami in 1849 had such a tradition, but with the builders' heads getting "cracked by the fall of the scaffolding".[25]
Other traditions
In his 1918 book, Folklore in the Old Testament, Scottish social anthropologist Sir James George Frazer documented similarities between Old Testament stories, such as the Flood, and indigenous legends around the world. He identified Livingston's account with a tale found in Lozi mythology, wherein the wicked men build a tower of masts to pursue the Creator-God, Nyambe, who has fled to Heaven on a spider-web, but the men perish when the masts collapse. He further relates similar tales of the Ashanti that substitute a pile of porridge pestles for the masts. Frazer moreover cites such legends found among the Kongo people, as well as in Tanzania, where the men stack poles or trees in a failed attempt to reach the Moon.[20] He further cited the Karbi and Kuki people of Assam as having a similar story. The traditions of the Karen people of Myanmar, which Frazer considered to show clear 'Abrahamic' influence, also relate that their ancestors migrated there following the abandonment of a great pagoda in the land of the Karenni 30 generations from Adam, when the languages were confused and the Karen separated from the Karenni. He notes yet another version current in the Admiralty Islands, where mankind's languages are confused following a failed attempt to build houses reaching to heaven.
Biblical scholars see the Book of Genesis as mythological and not as a historical account of events.[26] Genesis is described as beginning with historicized myth and ending with mythicized history.[27] Nevertheless, the story of Babel can be interpreted in terms of its context.
Genesis 10:10[28] states that Babel (LXX: Βαβυλών) formed part of Nimrod's kingdom. The Bible does not specifically mention that Nimrod ordered the building of the tower, but many other sources have associated its construction with Nimrod.[29]
Genesis 11:9[30] attributes the Hebrew version of the name, Babel, to the verb balal, which means to confuse or confound in Hebrew. The first century Roman-Jewish author Flavius Josephus similarly explained that the name was derived from the Hebrew word Babel (בבל), meaning "confusion".[31]
Etemenanki (Sumerian: "temple of the foundation of heaven and earth") was the name of a ziggurat dedicated to Marduk in the city of Babylon. It was famously rebuilt by the 6th-century-BCE Neo-Babylonian dynasty rulers Nabopolassar and Nebuchadnezzar II, but had fallen into disrepair by the time of Alexander's conquests. He managed to move the tiles of the tower to another location, but his death stopped the reconstruction, and it was demolished during the reign of his successor Antiochus Soter. The Greek historian Herodotus (c. 484 – c.425BC) wrote an account of the ziggurat in his Histories, which he called the "Temple of Zeus Belus".[32]
According to modern scholars, the biblical story of the Tower of Babel was likely influenced by Etemenanki. Stephen L. Harris proposed this occurred during the Babylonian captivity.[33]Isaac Asimov speculated that the authors of Genesis 11:1–9[34] were inspired by the existence of an apparently incomplete ziggurat at Babylon, and by the phonological similarity between Babylonian Bab-ilu, meaning "gate of God", and the Hebrew word balal, meaning "mixed", "confused", or "confounded".[35]
Later literature
Book of Jubilees
The Book of Jubilees contains one of the most detailed accounts found anywhere of the Tower.
And they began to build, and in the fourth week they made brick with fire, and the bricks served them for stone, and the clay with which they cemented them together was asphalt which comes out of the sea, and out of the fountains of water in the land of Shinar. And they built it: forty and three years were they building it; its breadth was 203 bricks, and the height [of a brick] was the third of one; its height amounted to 5433 cubits and 2 palms, and [the extent of one wall was] thirteen stades [and of the other thirty stades]. (Jubilees 10:20–21, Charles' 1913 translation)
Pseudo-Philo
In Pseudo-Philo, the direction for the building is ascribed not only to Nimrod, who is made prince of the Hamites, but also to Joktan, as prince of the Semites, and to Phenech son of Dodanim, as prince of the Japhetites. Twelve men are arrested for refusing to bring bricks, including Abraham, Lot, Nahor, and several sons of Joktan. However, Joktan finally saves the twelve from the wrath of the other two princes.[36]
The Jewish-Roman historian Flavius Josephus, in his Antiquities of the Jews (c.94CE), recounted history as found in the Hebrew Bible and mentioned the Tower of Babel. He wrote that it was Nimrod who had the tower built and that Nimrod was a tyrant who tried to turn the people away from God. In this account, God confused the people rather than destroying them because annihilation with a Flood had not taught them to be godly.
Now it was Nimrod who excited them to such an affront and contempt of God. He was the grandson of Ham, the son of Noah, a bold man, and of great strength of hand. He persuaded them not to ascribe it to God as if it were through his means they were happy, but to believe that it was their own courage which procured that happiness. He also gradually changed the government into tyranny, seeing no other way of turning men from the fear of God, but to bring them into a constant dependence on his power... Now the multitude were very ready to follow the determination of Nimrod and to esteem it a piece of cowardice to submit to God; and they built a tower, neither sparing any pains, nor being in any degree negligent about the work: and, by reason of the multitude of hands employed in it, it grew very high, sooner than any one could expect; but the thickness of it was so great, and it was so strongly built, that thereby its great height seemed, upon the view, to be less than it really was. It was built of burnt brick, cemented together with mortar, made of bitumen, that it might not be liable to admit water. When God saw that they acted so madly, he did not resolve to destroy them utterly, since they were not grown wiser by the destruction of the former sinners [in the Flood]; but he caused a tumult among them, by producing in them diverse languages, and causing that, through the multitude of those languages, they should not be able to understand one another. The place wherein they built the tower is now called Babylon, because of the confusion of that language which they readily understood before; for the Hebrews mean by the word Babel, confusion. The Sibyl also makes mention of this tower, and of the confusion of the language, when she says thus:—"When all men were of one language, some of them built a high tower, as if they would thereby ascend up to heaven; but the gods sent storms of wind and overthrew the tower, and gave everyone a peculiar language; and for this reason it was that the city was called Babylon."
Greek Apocalypse of Baruch
Third Apocalypse of Baruch (or 3 Baruch, c. 2nd century), one of the pseudepigrapha, describes the just rewards of sinners and the righteous in the afterlife.[14] Among the sinners are those who instigated the Tower of Babel. In the account, Baruch is first taken (in a vision) to see the resting place of the souls of "those who built the tower of strife against God, and the Lord banished them." Next he is shown another place, and there, occupying the form of dogs,
Those who gave counsel to build the tower, for they whom thou seest drove forth multitudes of both men and women, to make bricks; among whom, a woman making bricks was not allowed to be released in the hour of child-birth, but brought forth while she was making bricks, and carried her child in her apron, and continued to make bricks. And the Lord appeared to them and confused their speech, when they had built the tower to the height of four hundred and sixty-three cubits. And they took a gimlet, and sought to pierce the heavens, saying, Let us see (whether) the heaven is made of clay, or of brass, or of iron. When God saw this He did not permit them, but smote them with blindness and confusion of speech, and rendered them as thou seest. (Greek Apocalypse of Baruch, 3:5–8)
Midrash
Rabbinic literature offers many different accounts of other causes for building the Tower of Babel, and of the intentions of its builders. According to one midrash the builders of the Tower, called "the generation of secession" in the Jewish sources, said: "God has no right to choose the upper world for Himself, and to leave the lower world to us; therefore we will build us a tower, with an idol on the top holding a sword, so that it may appear as if it intended to war with God" (Gen. R.xxxviii. 7; Tan., ed. Buber, Noah, xxvii. et seq.).
The building of the Tower was meant to bid defiance not only to God, but also to Abraham, who exhorted the builders to reverence. The passage mentions that the builders spoke sharp words against God, saying that once every 1,656 years, heaven tottered so that the water poured down upon the earth, therefore they would support it by columns that there might not be another deluge (Gen. R. l.c.; Tan. l.c.; similarly Josephus, "Ant." i. 4, § 2).
Some among that generation even wanted to war against God in heaven (Talmud Sanhedrin 109a). They were encouraged in this undertaking by the notion that arrows that they shot into the sky fell back dripping with blood, so that the people really believed that they could wage war against the inhabitants of the heavens (Sefer ha-Yashar, Chapter 9:12–36). According to Josephus and Midrash Pirke R. El. xxiv., it was mainly Nimrod who persuaded his contemporaries to build the Tower, while other rabbinical sources assert, on the contrary, that Nimrod separated from the builders.[29]
According to another midrashic account, one third of the Tower builders were punished by being transformed into semi-demonic creatures and banished into three parallel dimensions, inhabited now by their descendants.[37]
Although not mentioned by name, the Quran has a story with similarities to the biblical story of the Tower of Babel, although set in the Egypt of Moses: Pharaoh asks Haman to build him a stone (or clay) tower so that he can mount up to heaven and confront the God of Moses.[38]
Another story in Sura 2:102 mentions the name of Babil, but tells of when the two angels Harut and Marut taught magic to some people in Babylon and warned them that magic is a sin and that their teaching them magic is a test of faith.[39] A tale about Babil appears more fully in the writings of Yaqut (i, 448 f.) and the Lisān al-ʿArab[ar] (xiii. 72), but without the tower: mankind were swept together by winds into the plain that was afterward called "Babil", where they were assigned their separate languages by God, and were then scattered again in the same way. In the History of the Prophets and Kings by the 9th-century Muslim theologian al-Tabari, a fuller version is given: Nimrod has the tower built in Babil, God destroys it, and the language of mankind, formerly Syriac, is then confused into 72 languages. Another Muslim historian of the 13th century, Abu al-Fida relates the same story, adding that the patriarch Eber (an ancestor of Abraham) was allowed to keep the original tongue, Hebrew in this case, because he would not partake in the building.[29]
Although variations similar to the biblical narrative of the Tower of Babel exist within Islamic tradition, the central theme of God separating humankind on the basis of language is alien to Islam according to the author Yahiya Emerick. In Islamic belief, he argues, God created nations to know each other and not to be separated.[40]
Book of Mormon
In the Book of Mormon, a man named Jared and his family ask God that their language not be confounded at the time of the "great tower". Because of their prayers, God preserves their language and leads them to the Valley of Nimrod. From there, they travel across the sea to the Americas.[41]
Despite no mention of the Tower of Babel in the original text of the Book of Mormon, some leaders in the Church of Jesus Christ of Latter-day Saints (LDS Church) assert that the "great tower" was indeed the Tower of Babel – as in the 1981 introduction to the Book of Mormon – despite the chronology of the Book of Ether aligning more closely with the 21st century BC Sumerian tower temple myth of Enmerkar and the Lord of Aratta to the goddess Innana.[42] Church apologists have also supported this connection and argue the reality of the Tower of Babel: "Although there are many in our day who consider the accounts of the Flood and tower of Babel to be fiction, Latter-day Saints affirm their reality."[43] In either case, the church firmly believes in the factual nature of at least one "great tower" built in the region of ancient Sumer/Assyria/Babylonia.
Gnosticism
In Gnostic tradition recorded in the Paraphrase of Shem, a tower, interpreted as the Tower of Babel, is brought by demons along with the great flood:
And he caused the flood, and he destroyed your (Shem's) race, to take the light and to take away from faith. But I proclaimed quickly by the mouth of the demon that a tower come up to be up to the particle of light, which was left in the demons and their race - which was water - that the demon might be protected from the turbulent chaos. And the womb planned these things according to my will, that she might pour forth completely. A tower came to be through the demons. The darkness was disturbed by his loss. He loosened the muscles of the womb. And the demon who was going to enter the tower was protected so that the races might continue to acquire coherence through him.[44]
The Confusion of Tongues by Gustave Doré, a woodcut depicting the Tower of Babel
The confusion of tongues (confusio linguarum) is the origin myth for the fragmentation of human languages described in Genesis 11:1-9,[45] as a result of the construction of the Tower of Babel. Prior to this event, humanity was stated to speak a single language. The preceding Genesis 10:5[46] states that the descendants of Japheth, Gomer, and Javan dispersed "with their own tongues." Augustine explained this apparent contradiction by arguing that the story 'without mentioning it, goes back to tell how it came about that the one language common to all men was broken up into many tongues'.[47] Modern scholarship has traditionally held that the two chapters were written by different sources, the former by the Priestly source and the latter by the Jahwist. However, that theory has been debated among scholars in recent years.[48]
During the Middle Ages, the Hebrew language was widely considered the language used by God to address Adam in Paradise, and by Adam as lawgiver (the Adamic language) by various Jewish, Christian, and Muslim scholastics.
Dante Alighieri addresses the topic in his De vulgari eloquentia (1302–1305). He argues that the Adamic language is of divine origin and therefore unchangeable.[49]
In his Divine Comedy (c. 1308–1320), however, Dante changes his view to another that treats the Adamic language as the product of Adam.[49] This had the consequence that it could no longer be regarded as immutable, and hence Hebrew could not be regarded as identical with the language of Paradise. Dante concludes (Paradiso XXVI) that Hebrew is a derivative of the language of Adam. In particular, the chief Hebrew name for God in scholastic tradition, El, must be derived of a different Adamic name for God, which Dante gives as I.[49]
Before the acceptance of the Indo-Europeanlanguage family, these languages were considered to be "Japhetite" by some authors (e.g., Rasmus Rask in 1815; see Indo-European studies). Beginning in Renaissance Europe, priority over Hebrew was claimed for the alleged Japhetic languages, which were supposedly never corrupted because their speakers had not participated in the construction of the Tower of Babel. Among the candidates for a living descendant of the Adamic language were: Gaelic (see Auraicept na n-Éces); Tuscan (Giovanni Battista Gelli, 1542, Piero Francesco Giambullari, 1564); Dutch (Goropius Becanus, 1569, Abraham Mylius, 1612); Swedish (Olaus Rudbeck, 1675); German (Georg Philipp Harsdörffer, 1641, Schottel, 1641). The Swedish physician Andreas Kempe wrote a satirical tract in 1688, where he made fun of the contest between the European nationalists to claim their native tongue as the Adamic language. Caricaturing the attempts by the Swede Olaus Rudbeck to pronounce Swedish the original language of mankind, Kempe wrote a scathing parody where Adam spoke Danish, God spoke Swedish, and the serpent French.[50]
The primacy of Hebrew was still defended by some authors until the emergence of modern linguistics in the second half of the 18th century, e.g. by Pierre Besnier[fr] (1648–1705) in A philosophicall essay for the reunion of the languages, or, the art of knowing all by the mastery of one (1675) and by Gottfried Hensel (1687–1767) in his Synopsis Universae Philologiae (1741).
For a long time, historical linguistics wrestled with the idea of a single original language. In the Middle Ages and down to the 17th century, attempts were made to identify a living descendant of the Adamic language.
The literal belief that the world's linguistic variety originated with the tower of Babel is pseudolinguistics, and is contrary to the known facts about the origin and history of languages.[51]
In the biblical introduction of the Tower of Babel account, in Genesis 11:1,[52] it is said that everyone on Earth spoke the same language, but this is inconsistent with the biblical description of the post-Noahic world described in Genesis 10:5,[53] where it is said that the descendants of Shem, Ham, and Japheth gave rise to different nations, each with their own language.[3]:26
There have also been a number of traditions around the world that describe a divine confusion of the one original language into several, albeit without any tower. Aside from the Ancient Greek myth that Hermes confused the languages, causing Zeus to give his throne to Phoroneus, Frazer specifically mentions such accounts among the Wasania of Kenya, the Kacha Naga people of Assam, the inhabitants of Encounter Bay in Australia, the Maidu of California, the Tlingit of Alaska, and the K'iche' Maya of Guatemala.[54]
The Estonian myth of "the Cooking of Languages"[55] has also been compared.
Enumeration of scattered languages
There are several mediaeval historiographic accounts that attempt to make an enumeration of the languages scattered at the Tower of Babel. Because a count of all the descendants of Noah listed by name in chapter 10 of Genesis (LXX) provides 15 names for Japheth's descendants, 30 for Ham's, and 27 for Shem's, these figures became established as the 72 languages resulting from the confusion at Babel—although the exact listing of these languages changed over time. (The LXX Bible has two additional names, Elisa and Cainan, not found in the Masoretic text of this chapter, so early rabbinic traditions, such as the Mishna, speak instead of "70 languages".) Some of the earliest sources for 72 (sometimes 73) languages are the 2nd-century Christian writers Clement of Alexandria (Stromata I, 21) and Hippolytus of Rome (On the Psalms 9); it is repeated in the Syriac book Cave of Treasures (c.350CE), Epiphanius of Salamis' Panarion (c.375) and St. Augustine's The City of God 16.6 (c.410). The chronicles attributed to Hippolytus (c.234) contain one of the first attempts to list each of the 72 peoples who were believed to have spoken these languages.
Other sources that mention 72 (or 70) languages scattered from Babel are the Old Irish poem Cu cen mathair by Luccreth moccu Chiara (c.600); the Irish monastic work Auraicept na n-Éces; History of the Prophets and Kings by the Persian historian Muhammad ibn Jarir al-Tabari (c.915); the Anglo-Saxon dialogue Solomon and Saturn; the Russian Primary Chronicle (c.1113); the Jewish Kabbalistic work Bahir (1174); the Prose Edda of Snorri Sturluson (c.1200); the SyriacBook of the Bee (c.1221); the Gesta Hunnorum et Hungarorum (c.1284; mentions 22 for Shem, 31 for Ham and 17 for Japheth for a total of 70); Villani's 1300 account; and the rabbinic Midrash ha-Gadol (14th century). Villani adds that it "was begun 700 years after the Flood, and there were 2,354 years from the beginning of the world to the confusion of the Tower of Babel. And we find that they were 107 years working at it; and men lived long in those times". According to the Gesta Hunnorum et Hungarorum, however, the project was begun only 200 years following the Deluge.
The tradition of 72 languages persisted into later times. Both José de Acosta in his 1576 treatise De procuranda indorum salute, and António Vieira a century later in his Sermão da Epifania, expressed amazement at how much this 'number of tongues' could be surpassed, there being hundreds of mutually unintelligible languages indigenous only to Peru and Brazil.
Height
The Book of Genesis does not mention how tall the tower was. The phrase used to describe the tower, "its top in the sky" (v.4), was an idiom for impressive height; rather than implying arrogance, this was simply a cliché for height.[15]:37
The Book of Jubilees mentions the tower's height as being 5,433 cubits and 2 palms, or 2,484m (8,150ft), about three times the height of Burj Khalifa, or roughly 1.6 miles high. The Third Apocalypse of Baruch mentions that the 'tower of strife' reached a height of 463 cubits, or 211.8m (695ft), taller than any structure built in human history until the construction of the Eiffel Tower in 1889, which is 324m (1,063ft) in height.
Gregory of Tours writing c.594, quotes the earlier historian Orosius (c.417) as saying the tower was "laid out foursquare on a very level plain. Its wall, made of baked brick cemented with pitch, is fifty cubits (23 m or 75 ft) wide, two hundred (91.5 m or 300 ft) high, and four hundred and seventy stades (82.72 km or 51.4 miles) in circumference. A stade was an ancient Greek unit of length, based on the circumference of a typical sports stadium of the time which was about 176 metres (577ft).[56] Twenty-five gates are situated on each side, which make in all one hundred. The doors of these gates, which are of wonderful size, are cast in bronze. The same historian tells many other tales of this city, and says: 'Although such was the glory of its building still it was conquered and destroyed.'"[57]
A typical medieval account is given by Giovanni Villani (1300): He relates that "it measured eighty miles [130 km] round, and it was already 4,000 paces high, or 5.92km (3.68mi) and 1,000 paces thick, and each pace is three of our feet."[58] The 14th-century traveler John Mandeville also included an account of the tower and reported that its height had been 64 furlongs, or 13km (8mi), according to the local inhabitants.
The 17th-century historian Verstegan provides yet another figure – quoting Isidore, he says that the tower was 5,164 paces high, or 7.6km (4.7mi), and quoting Josephus that the tower was wider than it was high, more like a mountain than a tower. He also quotes unnamed authors who say that the spiral path was so wide that it contained lodgings for workers and animals, and other authors who claim that the path was wide enough to have fields for growing grain for the animals used in the construction.
In his book, Structures: Or Why Things Don't Fall Down (Pelican 1978–1984), Professor J.E. Gordon considers the height of the Tower of Babel. He wrote, "brick and stone weigh about 120lb per cubic foot (2,000kg per cubic metre) and the crushing strength of these materials is generally rather better than 6,000lbs per square inch or 40 mega-pascals. Elementary arithmetic shows that a tower with parallel walls could have been built to a height of 2.1km (1.3mi) before the bricks at the bottom were crushed. However, by making the walls taper towards the top they ... could well have been built to a height where the men of Shinnar would run short of oxygen and had difficulty in breathing before the brick walls crushed beneath their own dead weight."
In popular culture
Pieter Brueghel's influential portrayal is based on the Colosseum in Rome, while later conical depictions of the tower (as depicted in Doré's illustration) resemble much later Muslim towers observed by 19th-century explorers in the area, notably the Minaret of Samarra. M.C. Escher depicts a more stylized geometrical structure in his woodcut representing the story.
American choreographer Adam Darius staged a multilingual theatrical interpretation of The Tower of Babel in 1993 at the ICA in London.
Fritz Lang's 1927 film Metropolis, in a flashback, plays upon themes of lack of communication between the designers of the tower and the workers who are constructing it. The short scene states how the words used to glorify the tower's construction by its designers took on totally different, oppressive meanings to the workers. This led to its destruction as they rose up against the designers because of the insufferable working conditions. The appearance of the tower was modeled after Brueghel's 1563 painting.[59]
The political philosopher Michael Oakeshott surveyed historic variations of the Tower of Babel in different cultures[60] and produced a modern retelling of his own in his 1983 book, On History.[61] In his retelling, Oakeshott expresses disdain for human willingness to sacrifice individuality, culture, and quality of life for grand collective projects. He attributes this behavior to fascination with novelty, persistent dissatisfaction, greed, and lack of self-reflection.[62]
A. S. Byatt's novel Babel Tower (1996) is about the question "whether language can be shared, or, if that turns out to be illusory, how individuals, in talking to each other, fail to understand each other".[63]
The progressive band Soul Secret wrote a concept album called BABEL, based on a modernized version of the myth.
Science fiction writer Ted Chiang wrote a story called "Tower of Babylon" that imagined a miner's climbing the tower all the way to the top where he meets the vault of heaven.[64]
Fantasy novelist Josiah Bancroft has a series The Books of Babel, which concluded with book IV in 2021.
In the 1990 Japanese television anime Nadia: The Secret of Blue Water, the Tower of Babel is used by the Atlanteans as an interstellar communication device.[66] Later in the series, the Neo Atlanteans rebuild the Tower of Babel and use its communication beam as a weapon of mass destruction. Both the original and the rebuilt tower resembles the painting Tower of Babel by artist Pieter Bruegel the Elder.
In the video game series Doom, the Tower of Babel appears multiple times. In the original 1993 Doom, the level "E2M8" is named and takes place at the "Tower of Babel". In Doom Eternal the campaign level "Nekravol" contains the Tower of Babel, but instead of its biblical purpose, it functions as a processing line for the suffering of human souls. In-game it is referred to as "The Citadel", but the concept art for Doom Eternal (The Art of Doom Eternal artbook, and the Steam Trading Card) refers to it as the "Tower Babel".
2017 comic book La tour de Bab-El-Oued (The tower of Bab-El-Oued) from Sfar's The Rabbi's Cat series refers to the Tower of Babel in a context of intercultural conflict and cooperation (Jews and Muslims during the French colonization in Algeria).[67]
The fragmentation of modern society, in part due to social media, has been likened to a modern Tower of Babel.[68]
In the video game Doshin the Giant, the final monument the island inhabitants can create is called the Tower of Babel,[69] which begins to sink the island. The titular Doshin the Giant then sacrifices himself to save the island.
The 2023 video game Chants of Sennaar is largely inspired by the Tower of Babel.[70]
↑ Hebrew: YHWH. As with other verses where "Lord" is fully capitalised.[10]
Related Research Articles
Christian mythology is the body of myths associated with Christianity. The term encompasses a broad variety of legends and narratives, especially those considered sacred narratives. Mythological themes and elements occur throughout Christian literature, including recurring myths such as ascending a mountain, the axis mundi, myths of combat, descent into the Underworld, accounts of a dying-and-rising god, a flood myth, stories about the founding of a tribe or city, and myths about great heroes of the past, paradises, and self-sacrifice.
Enki is the Sumerian god of water, knowledge (gestú), crafts (gašam), and creation (nudimmud), and one of the Anunnaki. He was later known as Ea or Ae in Akkadian (Assyrian-Babylonian) religion, and is identified by some scholars with Ia in Canaanite religion. The name was rendered Aos in Greek sources.
The Book of Genesis is the first book of the Hebrew Bible and the Christian Old Testament. Its Hebrew name is the same as its first word, Bereshit. Genesis is an account of the creation of the world, the early history of humanity, and the origins of the Jewish people.
In Abrahamic religions, the Garden of Eden or Garden of God, also called the Terrestrial Paradise, is the biblical paradise described in Genesis 2–3 and Ezekiel 28 and 31.
Noah appears as the last of the Antediluvian patriarchs in the traditions of Abrahamic religions. His story appears in the Hebrew Bible, the Quran and Baha'i writings. Noah is referenced in various other books of the Bible, including the New Testament, and in associated deuterocanonical books.
Enoch is a biblical figure and patriarch prior to Noah's flood, and the son of Jared and father of Methuselah. He was of the Antediluvian period in the Hebrew Bible.
In the biblical Book of Genesis, Cain and Abel are the first two sons of Adam and Eve. Cain, the firstborn, was a farmer, and his brother Abel was a shepherd. The brothers made sacrifices to God, but God favored Abel's sacrifice instead of Cain's. Cain then murdered Abel, whereupon God punished Cain by condemning him to a life of wandering. Cain then dwelt in the land of Nod, where he built a city and fathered the line of descendants beginning with Enoch.
Shinar is the name for the southern region of Mesopotamia used by the Hebrew Bible.
Nimrod is a biblical figure mentioned in the Book of Genesis and Books of Chronicles. The son of Cush and therefore a great-grandson of Noah, Nimrod was described as a king in the land of Shinar. The Bible states that he was "a mighty hunter before the Lord [and] ... began to be mighty in the earth". Later extra-biblical traditions identified Nimrod as the ruler who commissioned the construction of the Tower of Babel or Jacob's Ladder based on the Biblical dream of Jacob in Genesis 28:11–19, which led to his reputation as a king who was rebellious against God.
Peleg is mentioned in the Hebrew Bible as one of the two sons of Eber, an ancestor of the Ishmaelites and the Israelites, according to the Generations of Noah in Genesis 10–11 and 1 Chronicles 1.
Joktan was the second of the two sons of Eber mentioned in the Hebrew Bible. He descends from Shem, son of Noah.
The Genesis creation narrative is the creation myth of both Judaism and Christianity. The narrative is made up of two stories, roughly equivalent to the first two chapters of the Book of Genesis. In the first, Elohim creates the heavens and the Earth in six days, then rests on, blesses, and sanctifies the seventh. In the second story God creates Adam, the first man, from dust and places him in the Garden of Eden. There he is given dominion over the animals. Eve, the first woman, is created from Adam's rib as his companion.
The Jahwist, or Yahwist, often abbreviated J, is one of the most widely recognized sources of the Pentateuch (Torah), together with the Deuteronomist, the Priestly source and the Elohist. The existence of the Jahwist text is somewhat controversial, with a number of scholars, especially in Europe, denying that it ever existed as a coherent independent document. Nevertheless, many scholars do assume its existence. The Jahwist is so named because of its characteristic use of the term Yahweh for God.
Ancient Semitic religion encompasses the polytheistic religions of the Semitic peoples from the ancient Near East and Northeast Africa. Since the term Semitic itself represents a rough category when referring to cultures, as opposed to languages, the definitive bounds of the term "ancient Semitic religion" are only approximate, but exclude the religions of "non-Semitic" speakers of the region such as Egyptians, Elamites, Hittites, Hurrians, Mitanni, Urartians, Luwians, Minoans, Greeks, Phrygians, Lydians, Persians, Medes, Philistines and Parthians.
Enmerkar was an ancient Sumerian ruler to whom the construction of the city of Uruk and a 420-year reign was attributed. According to literary sources, he led various campaigns against the land of Aratta.
Noach, Noiach, Nauach, Nauah, or Noah is the second weekly Torah portion in the annual Jewish cycle of Torah reading. It constitutes Genesis 6:9–11:32. The parashah tells the stories of the Flood and Noah's Ark, of Noah's subsequent drunkenness and cursing of Canaan, and of the Tower of Babel.
Eve is a figure in the Book of Genesis in the Hebrew Bible. According to the origin story of the Abrahamic religions, she was the first woman. Eve is known also as Adam's wife.
Jewish mythology is the body of myths associated with Judaism. Elements of Jewish mythology have had a profound influence on Christian mythology and on Islamic mythology, as well as on Abrahamic culture in general. Christian mythology directly inherited many of the narratives from the Jewish people, sharing in common the narratives from the Old Testament. Islamic mythology also shares many of the same stories; for instance, a creation-account spaced out over six periods, the legend of Abraham, the stories of Moses and the Israelites, and many more.
The primeval history is the name given by biblical scholars to the first eleven chapters of the Book of Genesis in the Hebrew Bible. These chapters convey the story of the first years of the world's existence.
Turris Babel was a 1679 work by the Jesuit scholar Athanasius Kircher. It was the last of his books published during his lifetime. Together with his earlier work Arca Noë, it represents Kircher's endeavour to show how modern science supported the Biblical narrative in the Book of Genesis. The work was also a broad synthesis of many of Kircher's ideas on architecture, language and religion. The book was dedicated to the Holy Roman Emperor Leopold I and printed in Amsterdam by the cartographer and bookseller Johannes van Waesbergen.
1 2 3 Coogan, Michael D. (2009). A Brief Introduction to the Old Testament: the Hebrew Bible in its Context. Oxford University Press. ISBN9780195332728.
1 2 Hiebert, Theodore (2007). "The Tower of Babel and the Origin of the World's Cultures". Journal of Biblical Literature. 126 (1): 29–58. doi:10.2307/27638419. JSTOR27638419.
↑ Friedman, Richard Elliot (1997). Who Wrote the Bible?. Simon & Schuster. p.247. ISBN0-06-063035-3.
↑ Van Seters, John (1975). Abraham in History and Tradition. Echo Point Books & Media. p.313. ISBN978-1-62654-006-4.
↑ "Enmerkar and the lord of Aratta: composite text." Electronic Text Corpus of Sumerian Literature. Line 145f.: an-ki ningin2-na ung3 sang sig10-ga den-lil2-ra eme 1-am3 he2-en-na-da-ab-dug4.
↑ Levenson 2004, p.11 "How much history lies behind the story of Genesis? Because the action of the primeval story is not represented as taking place on the plane of ordinary human history and has so many affinities with ancient mythology, it is very far-fetched to speak of its narratives as historical at all."
↑ Moye, Richard H. (1990). "In the Beginning: Myth and History in Genesis and Exodus". Journal of Biblical Literature. 109 (4): 580. doi:10.2307/3267364. JSTOR3267364.
1 2 3 Mazzocco, Angelo (1993). Linguistic Theories in Dante and the Humanists. BRILL. pp.159–181. ISBN978-90-04-09702-5.
↑ Olender, Maurice (1992). The Languages of Paradise: Race, Religion, and Philology in the Nineteenth Century. Trans. Arthur Goldhammer. Cambridge, Massachusetts and London: Harvard University Press. ISBN0-674-51052-6.
↑ Dorschel, Andreas (25 November 2004). "Ach, Sie waren nicht in Oxford? Antonia S. Byatts Roman "Der Turm zu Babel"". Süddeutsche Zeitung 274 (in German). p.16.
↑ Kyojin no Doshin 1: Koushiki Gaidobukku (Doshin the Giant 1: Official Guide book) for 64DD version. Nintendo Co., Ltd. 20 February 2000. ISBN4-575-16201-9.
This page is based on this Wikipedia article Text is available under the CC BY-SA 4.0 license; additional terms may apply. Images, videos and audio are available under their respective licenses.
