A Persian Version
The Persian Mussulmans allege that the Patriarch, who was born in Chaldea, after God had manifested himself to him, proceeded to Mecca, and built the celebrated Kaaba or temple there. When he returned home he publicly declared himself the Prophet of God, and specially announced it to Nimrod, King of Chaldea, who was a worshipper of fire. Abram met Nimrod at a town in Mesopotamia, called Urga, afterwards Caramit, and now Diarbekr, in which was a large temple consecrated to fire, and publicly entreated the King to renounce his idolatry and worship the true God. Nimrod consulted his wise men and inquired what punishment such a blasphemer deserved, and they advised that he should be consigned to the flames. A pile of wood was ordered to be prepared and Abram was placed upon it, but to their astonishment it would not kindle. Nimrod asked the priests the cause of this phenomenon, and they replied that an angel was constantly flying about the pile and preventing the wood from burning. The King asked how the angel could be driven away, and they replied that it could only be done by some dreadful rite. Their advice was followed, but the angel still persisted, and Nimrod at length banished Abram from his dominions.
The Mussulmans also relate that the King made war against the Patriarch, and when he was marching against him, he sent a person to him with this message—"O Abram! it is now time to fight; where is thy army?" Abram answered, "It will come immediately;" and immediately there appeared an immense sun-darkening cloud of gnats, which devoured Nimrod's soldiers to the very bones.
Another tradition is preserved in the East, specially referring to the casting of Abram into a fiery furnace at Babylon by order of Nimrod, which seems to be a corrupted story of the deliverance of the three Hebrews recorded by Daniel—Nimrod merely substituted for Nebuchadrezzar, as no evidence exists that Abram ever was at Babylon. "Nimrod," it is said, "in a dream saw a star rising above the horizon, the light of which eclipsed that of the sun." The soothsayers who were consulted foretold that a child was to be born in Babylon who shortly would become a great prince, and that he (Nimrod) had reason to fear him. Terrified at this answer, Nimrod gave orders to search for such an infant. Notwithstanding this precaution, however, Adna, the wife of Azar, one of Nimrod's guards, hid her child in a cave, the mouth of which she diligently closed, and when she returned she told her husband that it had perished.
Adna, in the meantime, proceeded regularly to the cave to nurse the infant, but she always found him suckling the ends of his fingers, one of which furnished him milk and the other honey. This miracle surprised her, and as her anxiety for the child's welfare was thus greatly relieved, and as she saw that Heaven had undertaken the care, she merely satisfied herself with visiting him from time to time. She soon perceived that he grew as much in three days as common children do in a month, so that fifteen moons had scarcely passed before he appeared as if he were fifteen years of age. Adna now told her husband, Azar, that the son of whom she had been delivered, and whom she had reported dead, was living, and that God had provided miraculously for his subsistence. Azar went immediately to the cave, where he found his son, and desired his mother to convey him to the city, as he was resolved to present him to Nimrod and place him about the court.
In the evening Adna brought him forth out of his den, and conducted him to a meadow where herds of cattle were feeding. This was a sight entirely new to the young Abram, who was inquisitive to learn their nature, and was informed by his mother of their names, uses, and qualities. Abram continued his inquiries and desired to know who produced the animals. Adna told him that all things had their Lord and Creator. "Who, then," said he, "brought me into the world?" "I," replied Adna. "And who is your Lord?" asked Abram. She answered, "Azar." "Who is Azar's Lord?" She told him, Nimrod. He showed an inclination to carry his inquiries farther, but she checked him, telling him that it was not convenient to search into other matters because of danger. At last he came to the city, the inhabitants of which he perceived deeply engaged in superstition and idolatry. After this he returned to his grotto.
One evening, as he was going to Babylon, he saw the stars shining, and among others Venus, which was adored by many. He said within himself—"Perhaps this is the God and Creator of the world;" but observing some time after that this star was set, he said—"This certainly cannot be the Maker of the universe, for it is not possible he should be subject to such a change." Soon after he noticed the moon at full, and thought that this might possibly be the Author of all things; but when he perceived this planet also sink beneath the horizon his opinion of it was the same as in the case of Venus. At length, near the city he saw a multitude adoring the rising sun, and he was tempted to follow their example, but having seen this luminary decline like the rest, he concluded that it was not his Creator, his Lord, and his God. Azar presented his son Abram to Nimrod, who was seated on a lofty throne, with a number of beautiful slaves of both sexes in attendance. Abram asked his father who was the person so much exalted above the rest. Azar answered—"The King Nimrod, whom these people acknowledge as their God." "It is impossible," replied Abram, "that he should be their God, since he is not so beautiful, and consequently not so perfect, as the generality of those about him."
Abram now took an opportunity of conversing with his father about the unity of God, which afterwards drew him into great contests with the principal men of Nimrod's court, who would by no means acquiesce in the truths he declared. Nimrod, informed of these disputes, commanded him, as we have already mentioned, to be thrown into a burning furnace, out of which he came without receiving the least hurt.
The 'Babylonica'
Fragments of Babylonian history, or rather historical romance, occur in the writings of early authors other than Berossus. One of these is to be found in the Babylonica of Iamblichus, a work embracing no less than sixteen books, by a native of Chalchis in Cœle-Syria, who was much enamoured of the mysterious ancient life of Babylonia and Assyria, and who died about A.D. 333. All that remains of what is palpably a romance, which may have been founded upon historical probability, is an epitome of the Babylonica by Photius, which, still further condensed, is as follows:
Attracted by her beauty and relying on his own great power, Garmus, King of Babylon, decided to marry Sinonis, a maiden of surpassing beauty. She, however, was already in love with another, Rhodanes, and discouraged Garmus' every advance. Her attachment became known to the King, but did not alter his determination, and to prevent the possibility of any attempt at flight on the part of the lovers, he appointed two eunuchs, Damas and Saca, to watch their movements. The penalty for negligence was loss of ears and nose, and that penalty the eunuchs suffered. In spite of their close vigilance the lovers escaped. Damas and Saca were, however, placed at the head of troops and despatched to recapture the fugitives. Their relentless search was not the lovers' only anxiety, for in seeking refuge with some shepherds in a meadow, they encountered a demon—a satyr, which in the shape of