Tower of Babel

The narrative of the tower of Babel Genesis 11:1–9 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.[10]^: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.[10]^:51 Thus, humans were divided into linguistic groups, unable to understand one another.

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.[11] 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).[12] 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.

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 together. 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.[13] 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.[10]^:51 John 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".[14] 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. Philippe Wajdenbaum suggests that the Tower of Babel story is evidence that this author was familiar with the works of both Herodotus and Plato.[15]

There is a Sumerian myth similar to that of the Tower of Babel, called Enmerkar and the Lord of Aratta,[5] 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."[16]

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.[17]

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 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."[18]

Biblical scholar Philippe Wajdenbaum suggests that the author of Genesis was familiar with the Gigantomachy myth and used it to compose the Tower of Babel story.[15]

Various traditions similar to that of the tower of Babel are found in Central America. Some writers connected the Great Pyramid of Cholula to the Tower of Babel. The Dominican friar Diego Durán (1537–1588) reported hearing an account about the pyramid from a hundred-year-old priest at Cholula, shortly after the conquest of Mexico. 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.[19]

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.[20]

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.[21][22]

One version of the Cherokee origin story recounted in 1896 has both a tower narrative and a flood narrative: "When we lived beyond the great waters there were twelve clans belonging to the Cherokee tribe. And back in the old country in which we lived the country was subject to great floods. So in the course of time we held a council and decided to build a storehouse reaching to heaven. The Cherokees said that when the house was build and the floods came the tribe would just leave the earth and go to heaven. And we commenced to build a great structure, and when it was towering into one of the highest heavens the great powers destroyed the apex, cutting it down to about half of its height. But as the tribe was fully determined to build to heaven for safety they were not discouraged but commenced to repair the damage done by the gods. Finally they completed the lofty structure and considered themselves safe from the floods. But after it was completed the gods destroyed the high part, again, and when they determined to repair the damage they found that the language of the tribe was confused or destroyed."[23]

Traces of a somewhat similar story have also been reported among the Tharu of Nepal and northern India.[24]

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]

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.[19] 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.

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)

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.[32]

Tower of Babel, by Lucas van Valckenborch, 1594, Louvre Museum

The Jewish-Roman historian Flavius Josephus, in his Antiquities of the Jews (c. 94 CE), 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."

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.[11] 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)

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.[27]

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.[33]

Turris Babel from Athanasius Kircher

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.[34]

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.[35] A tale about Babil appears more fully in the writings of Yaqut (i, 448 f.) and the Lisān al-ʿArab (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.[27]

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.[36]

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.[37]

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 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.[38] 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."[39] In either case, the church firmly believes in the factual nature of at least one "great tower" built in the region of ancient Sumeria/Assyria/Babylonia.

Tower of Babel by Endre Rozsda (1958)

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.[44]

In the Biblical introduction of the Tower of Babel account, in Genesis 11:1, 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, where it is said that the descendants of Shem, Ham, and Japheth gave rise to different nations, each with their own language.[2]^: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.[45]

The Estonian myth of "the Cooking of Languages"[46] has also been compared.

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. 350 CE), 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.

Isidore of Seville in his Etymologiae (c. 600) mentions the number of 72; however, his list of names from the Bible drops the sons of Joktan and substitutes the sons of Abraham and Lot, resulting in only about 56 names total; he then appends a list of some of the nations known in his own day, such as the Longobards and the Franks. This listing was to prove quite influential on later accounts that made the Lombards and Franks themselves into descendants of eponymous grandsons of Japheth, e.g. the Historia Brittonum (c. 833), The Meadows of Gold by al Masudi (c. 947) and Book of Roads and Kingdoms by al-Bakri (1068), the 11th-century Lebor Gabála Érenn, and the midrashic compilations Yosippon (c. 950), Chronicles of Jerahmeel, and Sefer haYashar.

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 Syriac Book 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.