Such stories reflected not only the faint aura of the sinister that had always clung to Babylonian learning, but also an ambition on the part of Jewish scholars to lay claim to its inheritance. For a thousand years and more, ever since the first deportation of the people of Judah, they had been in the habit of regarding Mesopotamia as a home away from home. Naturally, they had never entirely conquered their sense of homesickness: Jerusalem, the capital of their God-given homeland, would always represent for them the most sacred place on earth. Nevertheless, it had also long been their conviction that their ultimate origins lay not in the Holy Land but on the banks of the Euphrates. The proof of this could hardly have been a weightier one: for it was to be found in the very first book of the Tanakh, the great compendium of the holiest Jewish scriptures. There, after the stories of Adam, and of Noah, it was recorded how God, ten generations after the Flood, had spoken to a man named Abram: a native of a place called Ur. As to where precisely this mysterious city might have been, there was much dispute; but what all scholars could agree on was that it had stood somewhere in the Land of the Two Rivers.87
Abram had not remained in the land of his birth, though. Out of the blue, shortly after his seventy-fifth birthday, he had received a revelation from God. “Go from your country and your kindred, and your father’s house, to the land that I will show you. And I will make of you a great nation, and I will bless you, and make your name great, so that you will be a blessing.”88 A tempting offer, to be sure—and one that had seen Abram duly commit to emigration. His reward had quickly followed. No sooner had Abram arrived in a land named Canaan than he had found himself being graced with a further divine revelation: an assurance that his descendants would inherit Canaan as “an everlasting possession.”89 Hence the new sobriquet that the Almighty bestowed on him: “Your name shall be Abraham; for I have made you the father of a multitude of nations.”90 And so, sure enough, it had come to pass: for Abraham had indeed ended up fathering many peoples, with the most prominent of all being the Jews. A glorious pedigree, to be sure. Much had derived from it. Abraham it was, after all, who had handed down to the Jews their sense of themselves as God’s Chosen People. But he had also bequeathed them something more: the title deeds to what had once been Canaan, and now ranked as their Promised Land.
A gift that, coming from the Almighty, could only be for keeps. Here, to the half a million or so Jews settled between the Two Rivers, was a flattering assurance. As they toiled in the fields that bordered the great canals north of Ctesiphon, or squatted cross-legged beside their market stalls, or drove their pack-animals laden with merchandise through the winding and narrow streets of the sprawling capital itself, they could know that they, unlike the teeming millions who lived alongside them in Mesopotamia, were a nation set apart: for they had a homeland granted them of God. This did not mean, by and large, that they actually wished to go and live in their Promised Land. Granted, any Jew who happened to dream of barley would, so their sages had pronounced, be expected to move there straight awaye—but most much preferred the idea of emigration to the reality. In truth, for many centuries now, there had been nothing to prevent the Jews from ending their exile, save only their own partiality to life in a land as fertile, cosmopolitan and prosperous as Mesopotamia. Certainly, the forced captivity imposed on them by their Babylonian masters had not endured for long. A bare four decades or so after the sack of Jerusalem, it had been the turn of Babylon herself to fall. Her captor, in 539 BC, had been none other than Cyrus of Persia, that trail-blazing exponent of global monarchy. The Jews, unsurprisingly, had hailed his achievement in rapturous terms: for not only had Cyrus humbled the hated strumpet-city of Babylon, but he had also granted them permission to return to Jerusalem, and rebuild their annihilated Temple. Yet though many had gratefully taken the Persian king up on his offer, just as many had not. Instead, they and their heirs had remained where they were, and put down such roots in the rich, thick soil of Mesopotamia that not all the savagery and swirl of great power politics, gusting across the landscape of the Near East for a millennium and more, had served to uproot them. Instead, it was upon the descendants of the Jews who had returned to the Holy Land that devastation, over the course of the centuries, had been repeatedly visited: so much so that by the early third century AD, when Ardashir and his Persians had first come clattering into Ctesiphon, it was not Jerusalem and its environs that provided the Jews with their surest heartland, but the banks of the Tigris and Euphrates.
This was a development that verged, in the circumstances, on the miraculous. Immigrants to Mesopotamia were rarely in the habit of preserving the memory of their origins for more than a couple of generations, at best. The region had long experience of serving as a melting-pot: for the rich fertility of its soil was not the only source of its prodigious wealth. Lying as it did midway between the Mediterranean Sea and the Indian Ocean, between the steppes of Central Asia and the deserts of Arabia, it was incomparably well positioned to serve as the world’s clearing-house. “All that exists in it is brought there,” boasted its Persian masters, “and is for our enjoyment, be it food, or drugs, or perfumes.”91 The consequence of this could be sampled with a simple stroll through Ctesiphon. Whether in the overflowing bazaars, or in the few streets large enough to cater to carts and livestock, or in the narrow alleyways through which only pedestrians could gingerly pick their way, there was not a language spoken under the sun but it could be heard somewhere in the monstrous city. Yellow-skinned men with slanted eyes, white-skinned men with straw-coloured hair, black-skinned men with flat noses: their peculiar jabberings served to season the fetid air. Yet all, over time, would prove so much mulch; for just as the streets were repeatedly being cleared of their ruts, and houses abandoned to spreading cess-pools, and whole neighbourhoods demolished to make way for new developments, so was the human fabric of Ctesiphon forever being recycled. Memories, like mud-bricks, rarely stood solid there for long. Only the Jews, it seemed, like some timeless landmark fashioned out of granite, stood proof against the process.
But how? Inimitable though their attachment to the distant homeland promised them by God certainly was, it would hardly have been sufficient in itself to prevent them from being digested into the maw of Mesopotamia. Fortunately, however, long previously, when issuing His grant of Canaan to Abraham, the Almighty had foreseen the risk. “This is my covenant which you shall keep, between me and you and your descendants after you: every male among you shall be circumcised.”92 Nor had He been content to leave things there. To a subsequent generation, so it was recorded in the Tanakh, He had issued yet further markers of the exceptional status that was theirs as the children of Abraham: never, so He had thundered, were they to eat pork, or any other meat that had not first been drained of its blood, nor were they to fashion “any likeness of anything,”93 nor were they, on any account, to break a whole battery of other commandments, interdictions and prescriptions, which they were never to change or add to one jot. This awesome body of law was called the Torah—“Instruction”—and it gave the Jews, uniquely among the many peoples deported to Babylon, a sense that law derived ultimately, not from any mortal king, or sage, but from God alone. It was this, more than anything else, that had enabled them, throughout the long centuries of their sojourn in Mesopotamia, to preserve their identity as a nation apart. Unlike other, less privileged peoples, they had been brought by God to fathom the essence of what it meant to be human: that it lay not in any aspiration to empire, or liberty, or fame, but rather, and very simply, in being subject to a law.