Hebrew Hieroglyphics 204y4r

nnanon nratyo HEBREW HIEROGLYPHICS.

nnaion

HEBREW CHARACTERS DERIVED FROM

HIEROGLYPHICS. THE ORIGINAL PICTURES APPLIED TO THE INTERPRETATION OF VARIOUS WORDS AND AGES IN THE SACRED WRITINGS AND ESPECIALLY OF

THE HISTORY OF THE CREATION AND FALL OF MAN.

SECOND EDITION.

TO WHICH

IS

ADDED

AN INQUIRY INTO THE ORIGIN AND PURPORT

RITES OF BACCHUS.

BY

JOHN LAMB,

D.D.

MASTER Of CORPUS CHR1STI COLLEGE, CAMBRIDGE.

CAMBRIDGE: PRINTED AT THE PITT PRESS, BY JOHN SMITH, PRINTER TO THE UNIVERSITY.

LONDON: JOHN W. PARKER,

WEST STRAND.

M.DCCC.XXXV.

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1901

SIGNA SUNT VERBA VISIBILIA; VERBA SIGNA AUDIBILIA.

THE

HEBREW ALPHABET.

HIEROGLYPHIC.

HEBREW ALPHABET. HIEROGLYPHIC.

HEBREW ALPHABET. HIEROGLYPHIC.

TBANSITION.

HARACTER.

p D

A t

X

y

ANCIENT NAME.

SAH.

THE MOON.

AUL.

THE

PHEH.

THE FACE.

Tzi.

A HOIINED BEAST

P

KAV.

A BOAT.

1

RAH.

A HAWK.

SHISH.

A

MEANING.

n

THATH

THE

A

LEGS.

SUN.

TENT.

MASCIJOTH HAMMEDABBEROTH,

IT has long been my opinion that considerable light might be thrown upon the early history of mankind, as contained in the eleven

first chapters of Genesis, by the 3 of In all probaor study picture-writing hieroglyphic bability this was the only mode of recording events .

and communicating ideas until after the separation of the descendants of Noah, and the consequent foundation of many distinct nations. Each family or tribe would carry with them the picture history of mankind from the creation until the dispersion; and these records would be carefully preserved by them as sacred writings, and were probably the origin of all their mythological systems. And if this were the case, there must have been a period

when the

by the descendto Abraham transmitted Noah and ants of Seth, through and his posterity became Phonetic; and could we possibly obtain a copy of this ancient record it would unscripture history as preserved

much light upon many obscure parts of the early history of mankind. Of these nations, some under favourable circum-

doubtedly throw

and

would

stances

of climate

greater

progress in literature,

others.

Some would probably remain

with

arts,

make much

and sciences than for a

long period

more knowledge than they derived from their founders. Some might even retrograde and not

little

original a

situation

Throughout this work the word "hieroglyphic" is used in and not in its more correct meaning of " sacred writing."

sense,

A

this

retain

small

that

stock with which they commenced.

After a few centuries the literature of each nation (if so it

may be

called)

would be more

or less

advanced;

is, the system of picture-writing would be rendered more simple by a gradual transition from the real image

that

some emblematical mark of the original. Now among these early nations we have reason to believe that one did advance far before the rest in arts, sciences, and

to

beyond the reach of any was a most populous and authentic historic powerful nation, with knowledge to contrive, and skill

literature.

Egypt

at a period

records

which still remain monuments of their former grandeur, and excite the iration to execute various works,

and astonishment of the traveller*. This people having carried the picture-writing state of perfection

very high covery of Phonetic characters.

to a

made

the important disThis event is now as-

certained to have taken place at a very early period. " " J'ai du conclure," (says M. Champollion) et j'ai con-

de ces

clu avec toute raison

faits

si

nombreux

evidens d'abord que 1'usage de 1'ecriture

EGYPTIENNE, dans ma lettre

dont a

M.

et

si

PHONETIQUE

publie le

j'ai premier 1'alphabet Dacier, remontait a 1'antiquite la

plus reculee."

When characters

once this important discovery was made, these would shortly be reduced to the same, or

The number nearly the same as we now find them. of consonants does not depend upon the genius of each b particular language , but upon certain organs of the animal man;

and,

as

these are uniform

throughout f

a

See Lectures on Hieroglyphics, by the Marquis Spinetto, 20 26. pp. b This is generally true, for although the number may be increased to a certain extent

by the

nasal

and guttural organs, they

can be reduced to about twenty- two distinct sounds,

y.

3

same alphabet would be appliThis discovery would soon every language. be known by the neighbouring nations, and in no very long time it would be generally adopted. Each separate people would not repeat the process by which the first inventor had arrived at so happy a result, but each the whole race,

cable

the

to

would

(if

may be

I

own

their

allowed the expression) translate the two-and-twenty sounds

into

pictures

And hence it is that we already provided for them. find almost every nation claiming to itself the discovery of

letters.

this

Each one no doubt may put

honour,

as

far

as

it

consists

a Phonetic

to

in a claim for

in having reduced

that the first language, had given them the key. And this process would take place in the following manner.

pictures discoverers

after

They would

select from among their hieroglyphics each one being the representative of a letter, twenty-two, and containing that simple -sound. For example, suppose they had among their characters the picture of a

Lion, and in their language this beast was called Li, they would take this figure to represent L, and whereever it appeared it would become the letter L. Again,

they had the picture of a face, and in their language it was called PEH, then in the same

suppose that

manner they would obtain the character of the letter P. And if they had the hieroglyphic of a Cup, and it was called

NA, they would from

it

obtain the figure of the

letter N. And proceeding thus they would obtain twoand-twenty letters, representing all the sounds of the

Now

they had selected these, there would probably remain many other pictures; but with Each figure these the process would be very simple.

alphabet.

after

would be changed into that letter, which contained it's For example, suppose they had among their characters the picture of a Foot, and it was called AL

sound.

;

4

they would, wherever they met with it, render it by the letter L, which contains the sound of that wordIf they had the picture of a Bird, and called it OP, they would in the same manner render it by P*

'

And

proceeding thus with very little difficulty, they would reduce the whole of their pictures, were they many or few, to the letters of the alphabet; and every word would contain as many distinct consonants, as the corresponding Hieroglyphic Cartouche did pictures.

Such being the

case,

this question

any language which remains

arises,

there

is

so little altered since the

time of this translation, as to afford us the means of retranslating a part of it into its former picture cha-

With

respect to spoken languages, this must be a hopeless case, so great is the change which in But the lapse of ages must have taken place in them. racters.

there

is

the

Hebrew

in the

same

state, in

which

it

was

at least in the days of Moses, i. e. about 1500 years before the birth of Christ, and not more than 700 or

800 years

after the

building of the tower of Babel.

The

sacred books of the Jews having been written in this dialect, and the nation in process of time adopting

another vernacular tongue,

it

has not undergone those

changes which are inevitable to any spoken language. If we could now succeed in obtaining the exact picture,

which each of the Hebrew characters represented, there would undoubtedly be much light thrown upon the manner in which the language was constructed and if it should be the case that they had not a great ;

number

of pictures, but frequently repeated those, which

they have adopted able

to

words.

obtain

we should probably be meaning of many ancient

for letters,

the correct

But more than

this

:

after once the

language

became written, every new word would be formed by

these letters, each retaining

be now as all

its ideal

sense

;

there would

were but one picture for each letter, and words afterwards formed would undoubtedly belong it

to this class.

In

the

early period

of the world,

and especially

without any written characters, language would be very concise, and no more words would be used than were absolutely necessary for the simple concerns of mankind. But after their characters became Phonetic, and their

commerce greatly

would be and probably the majority of words equally extended now found in Hebrew, are of a date posterior to its It transition from hieroglyphic to written characters. is clear that this mode of forming words from the increased,

their language

;

continued down to a very late period, as I shall have occasion to shew. Hence, in a philological point of view, it is of considerable ideal

meaning of the

letters

importance to establish the true meaning of the as

by

many

so doing

words,

we may

letters,

obtain the correct meaning of

concerning which we are now perfectly the exhibition of their original pictures

And

ignorant. may lead to the explanation of some difficult ages in the Bible, and to the confirmation, or illustration of

those important truths in which

mankind

are so deeply

interested.

In this undertaking there are three distinct things to be accomplished. I.

To OBTAIN THE IDEAL MEANING

OF EACH

LETTER. II.

TO DISCOVER THAT HIEROGLYPHIC, WHICH CONTAINS THIS IDEA, AND AT THE SAME TIME MAY EASILY HAVE ED INTO THE FORM OF THE I.FTTKK AS NOW W1UTTKN.

6

To FIND THE HEBREW WORD OF

III.

ONE

SYLLABLE, BEGINNING WITH THIS LETTER, WHICH WAS THE ANCIENT NAME OF THE HIEROGLYPHIC.

With respect to the first part, To OBTAIN THE IDEAL MEANING OF EACH LETTER, I will give One shew the manner in which

to

example

accomplished. Every reader of the

may be

this

Hehrew Bible must have

re-

marked the frequent occurrence of 3 with the pronominal

affixes

"

or

For example

smiting."

And

Numb. "

And

-p

Exod.

he smote the Egyptian."

nil POD ojn "

of

action

:

ntf

"And

the

signifying

prefixes,

mm

ii.

12.

-p

Jehovah smote the people with a great smiting. xi.

33.

he smote her with the

edge of the sword."

Josh. x. 28.

In these examples the

idea of " smiting."

pronominal

"

Again we

also

I will smite Egypt." rr

is

And

when

Jehovah smote

b3

all

nan

Bible in exactly this sense.

five

3 or

by

it,

iii.

n,

as,

20.

as

mm

the first-born."

This word occurs about

no

this 3 has

Exod.

frequently affixed to

nm "

find

prefix, the place is supplied

And

And

D contains the whole

letter

Exod.

xii.

29.

hundred times in the

Grammarians give us

a

triliteral,

evident,

as the root of this

that however

word

but

;

these

necessary euphony, or for

it

is

quite

two formative

may be for compliance with some canon of the language, they have no effect upon the ideal power of D, which contains within itself the

letters

action of smiting. find then in

We

a

a root, that the whole

Hebrew word commonly sense

may

rest in

one

called letter,

and the two others be merely formatives, and in this case 3 and n serve this purpose. Again, we have a word "jttO containing 3, and another letter in comwith 3, and signifying "to bite," i.e. "to smite with the teeth ;" and in a metaphorical sense " to lend on usury." have also ntM , where V is

bination

We

on usury."

Now

obtains

its

3,

merely formative, this latter word whole meaning from the letter ttf, signifying

its ideal sense,

" a tooth."

n and

signifying also "to lend whether in the former word D lends

in combination with

or

is

But although

not follow that the letter

this is

may

be the

case, it does

the representative of the

This may be a derived or second meaning, as in truth it is, or it may have nothing to do with the form of the letter, being borrowed from some other But I give this example to shew how the picture. ideal meaning of the letters may be traced out; and teeth.

how

I

obtained the following results.

I

took each letter

separately, and examined well every root, that is, every word of two or three letters, in which it was found, especially those in which it was connected with n or 1 Having collected the various meanings, and reduced them by rejecting those of doubtful authority, or of

succeeded in bringing each to one primary idea derived from a noun substantive. With respect to the second object, viz., THE DIS

occurrence,

I

COVERING THAT HIEROGLYPHIC WHICH CONTAINS

8

THE IDEA OF THE LETTER, AND AT THE SAME TIME EASILY ES INTO THE CHARACTER AS

NOW WRITTEN,

must leave I

to the reader's

eye

have heen successful in

my

it

The

figures are all borrowed from the Egyp^ monuments, and are those of the most common

selection.

tian

I

whether

to determine

As Coptic differs materially from Hebrew, one figure does not in many cases represent the same This is however the case letter in both languages. occurrence.

respecting three of them, b D and

counted

for.

and

3,

In Coptic XA.&OI (Laboi)

is

is

easily ac*

"a

Lion," in

Hebrew ^1^ originally

(Labi), the same word in both languages, LA or Li. In Coptic JUiuxnf (Mo-ou) is

In Coptic rte> "water," and in Hebrew D^E (Maim). " (Neh) is a Cup," and in Hebrew (Na).

M

The third object, viz., FINDING A HEBREW WORD OF ONE SYLLABLE, BEGINNING WITH THE LETTER, AND BEING THE ORIGINAL NAME OF THE HIEROat first sight appear a hopeless pursuit, absolutely necessary to do this, to shew that

GLYPHIC, may but

it is

the hieroglyphic form of the letter

is

not a mere fanci-

ful conjecture.

In explaining the manner in which words were formed from hieroglyphics, several writers have thought it sufficient to trace the letters to a word beginning

For instance, they say "Laboi" was a "Lion," and the first letter was taken for L. Now the word " Laboi " contains the sound of B as well as of L, and might as well have been taken for one as for the other; which letter stands first can be of little moment, the sound of the second would

with that character.

often be

more

distinct than that of the

first.

Had

I

allowed myself this latitude, I should have had no But difficulty in finding a word for each hieroglyphic. taken I consider it word that the absolutely necessary,

9 for the letter

that

when the

should he a monosyllable containing only I am convinced, that at the period

and

sound,

transition

took

place, languages (prohahly were monosyllabic, as the Chinese remains to this It cannot he expected that all these words which day. formed part of the primitive language, should now he all)

found in their original

state.

Many

of course are obor

being superseded by dissyllabic forms,

solete,

by

verbal and heemantive nouns.

Moreover we have only one volume written in the language, and of course many words that belonged to do not once occur.

it,

a

Numbers, title

"

was,

age we

where a

quotation of Jehovah

The wars

find a verb

else in the

The

" Arnon

Bible

writer of the is

In the twenty-first chapter of made from a book, whose

is

the border of

a

and in that short (Vahab), which occurs no had we then only that work :"

im ;

Book of Numbers, states (Chap. xxi. 13.) Moab, between Moab and the Amorites :"

and quotes a age from a book, whose

title

was

miT'DDrPD

The age (Milchamoth-Jehovah), in proof of it. from a book of poetry it is as follows

is

,

evidently

:

:

nsioi D^rarr 1

raty ?

"

I will

PKM

hover on Suphah and to the valleys of Arnon

:

I will spoil the valleys,

Which spread to the dwellings of Ar, And rest on the borders of Moab." Suphah was the mountainous country of the Amorites ; and thus Arnon bordered both on the country of the Amorites, and also on Moab. The age is confessedly a difficult one. (See Dindorfs Lexicon, under the word 2H, p. 509- ) I consider both the verbs im/ltf and "RM* as borrowing their force

the age shews that

from the metaphor of a bird of prey. meaning from i "a bird:" and is here

The verb in the

3JTI derives its

Hithpahel form.

10

how many words might we

complete,

and only

obsolete,

to

find that are

now

he traced out in their derivatives.

Some to

of these monosyllabic forms I have found ready hand. Others I have discovered in derived nouns

my

or verbs.

now proceed

I

to

give

each letter with

and hieroglyphic form

character,

;

and

its

ideal

also the original

name

of that hieroglyphic, at the period guage became Phonetic.

when the

lan-

* This was probably the first articulate sound uttered by man. It signified "earth," i.e. "mould."' It

was soon superseded by the word IN (Ad), signifying " " red " earth," and man, which afterwards formed (Adam), and HD1N (Adamah). We do not know the

Dm

exact sound of this letter.

It was certainly a consonant, and probably guttural. The hieroglyphic from which it was formed, was the picture of a man.

IN AD,

A

MAN.

MAN.

Hence

Priority.

its ideal

meanings.

Superiority.

4 as

There can be no doubt respecting this letter, either to its ideal meaning or original figure. BETH a, A HOUSE. 31 BEN, A SON.

m

Hence

its ideal

meanings.

HOUSE. Any

building. Within. In.

SON.

TER. *

The

original

word was probably 31 (Ban).

DAUGH-

11

This xv.

letter is

found in

its original

sense in

Exodus

and 21.

1,

nw nwD mm mro* 1

?

" I will sing unto Jehovah for he hath mightily lifted up his arm." See also Job xxii. 29.

is

The hieroglyphic, from which the letter was taken, that of an extended arm.

GAH, AN ARM. Hence ARM and HAND. Carrying.

nR3

its ideal

meanings.

Lifting up.

HEIGHT.

Power. Pride.

This in the

"

letter is

found in

its original

hook of Joh, with the verb

I will

open

The

my lips."

(Chavah).

(Chap, xxxii. 10.

See Ps.

xix. 3.)

hieroglyphic from which this letter was taken,

was that of the

lips.

yi DAU, LIPS,

Hence

mn

sense several times

its ideal

LIPS.

e.

the two

lips.

meanings.

Speaking.

Dl

i.

Opening.

m

Shutting.

RED.

n

This letter which signifies the breath, was expressed act of breathing. the It is found in its first sense by Job xxxvii. 2, in the word, run (Hegeh).

12

N^ VSD rom

ibp

mi

VIDE;

" Hear attentively the noise of his voice, and the sound that goeth out of his mouth." run (Hegeh) being ex" that which plained as, goeth out of his mouth." " It is likewise found in the verb rrn (Hajah), to be," "to exist." It was represented in hieroglyphics by a picture of the nostrils.

nn HEH, THE BREATH. NOSTRILS. Breath.

Hence

its ideal

meanings.

LIVING CREATURE.

Life.

i "

" hook," or literally wing or feather," on which the curtains of the tabernacle were 'hung. It 1 1

was

VAV was the

so called

from being in shape

like a feather,

the

We

find it in its primitive hieroglyphic of this letter. sense in the verb NVT (Hav.) in Job xxxvii. 6.

" For

He

says to the snow, feather (be as feathers over) the earth."

In two places where the verb mn (Havah) occurs, it borrows its meaning from the metaphor of a bird. (Gen. xxvii. 29, and in Isai. xvi. 4.) 1 1

Hence

VAV,

its ideal

FEATHER.

This

letter

A FEATHER

or

WING.

meanings. Lightness.

Motion in

contains the idea

air.

BIRD.

of pouring out.

pri-

18 Its hieroglyphic was that of a knife. niarily of blood. It forms the particles nt (Zeh), and fiKI (Zoth), signi-

" the part cut off," true meaning of the letter

i.

fying

*np naaD

"

e.

this."

'D^D oxy ovan ni OTWT

-rcai

rwnn "

And Adam

suspect the ii. 23.

I

he found in Gen.

is to

said, this

"

1

?

"

(the part cut off)

a repe-

is

tition," (a fac simile) "bone of bone, and flesh of " " shall be called Isha, flesh, this (the part cut off)

my

my

from Ish was this" (the part cut off) "taken." Our translators have rendered the word Dyan (Hap-paam)

for

"

now," following the Septuagint, which

word altogether.

as omitting the Nt

ZA, KNIFE.

KNIFE.

the same

is

BLOOD.

Hence

its ideal

Sprinkling.

meanings.

Drops

(of

any kind).

RED.

U

.0

This

n

letter represents the breast

or

bosom

;

figured by two arms bending towards each other. word is found in Bxod. xxxv. 23.

nn CHACH,

it

was

The

a female ornament, a girdle embracing

the body, and in shape like the letter, the two hands

meeting.

"eye of woman.

It is also found in Tt (Chi), life (literally

bosom,") and in

And

hence

BOSOM. a

"

(Chav-vah), the

its ideal

Love.

As 1 "the

had the

mn

lip,"

first

meanings.

Concealment

a .

Darkness.

BLACK.

so n represented "^opening" or "shutting," or "exposing," of "opening," or

idea of "concealing,"

shutting," probably according to the

pictures were drawn.

manner

in

which the

original

14

This

letter is the representative of a spade, or

more

The Prophet Isaiah has properly of a breast plough. in to us the word its original preserved meaning, (Chap. xiv. 23.) TBttfn

NENtDDl rWNZDNZDI

D^-^Nl

1

T2p

ttfTlD ?

mnDttn

rroox " I will

make her (Babylon) a

and pools of water;

mm DM

possession for the Bittern

plough her with the plough of extirpation, declareth Jehovah the Lord of Hosts."

TA, SPADE.

NtD

MENT

A

I will

SPADE.

Plough. (of

Hence

its ideal

Expansion.

TOOL

meanings.

INSTRU-

or

any kind).

This letter is the representative of the eye. The word that originally signified the eye, is ^ (Ai) ; which in its plural, or more properly dual form, was PV (Ain), (y signifying two). V* (Ai), also signified an island, i. e. "an eye of the sea;" in process of time it was confined to this latter meaning, and py (Ain)

But place in the first sense of the eye. have one age in the Bible where it is used as

supplied

we

its

the eye, and translators unaware of this have not been able to make sense of the age, (Job xxii. 29, 30.)

"pso It should

When men

be rendered thus: are brought low, thou shalt say,

*

A

lifting

15

and when there

up,'

'

say,

"

He

A

deliverance.'

will

is

a darkening of eyes, thou shalt

"

the eye

deliver

there

of the innocent,

is

deliverance to thee through the purity of thine hands." T (Yod). " the hand," the name of this letter derives its

meaning from tf

THE

Ai,

BYE.

"folding."

Hence

EYE.

its ideal

LIGHT.

Brightness.

meanings.

DISTINC-

Sparkling.

MAN.

TION.

This

"T

last is a

common

use of the letter in forming

proper names.

This

letter is the representative of a sling, the which of was to various In applied string purposes. some old alphabets we have the sling depicted with a The word is found in 3N3 (Cab), " a stone," the stone .

and

"to smite."

in fTM (Nacah),

ND CA,

A

SLING.

SLING. Smiting. LARITY.

This

Hence

CURVATURE.

meanings.

Circular.

letter is the representative of a

Egyptian hieroglyphics, and

The word XA.&OI

so

it

is

in

(Laboi) being Coptic

same word as N^6, a

its ideal

or

ub

SIMI-

Lion in the the Hebrew.

for a Lion, the

(Labi) originally,

"6

(Li).

See, Essai sur 1'origine unique et hieroglyphique des Chiffres de tous les peuples. Par M. De Paravey. PI. in.

et des lettres

Paris 1828.

16 *b

A

Li,

LION.

To

Hence

LION.

QUADRUPED or For,

its ideal

meanings. (any). Four. Motion, (walking).

(sign of Dative).

Strength.

D This

letter is clear in

its ideal

meaning of water,

a substance not easily represented in a picture. Its was cistern was the water in which hieroglyphic square

In Coptic kept, or perhaps the upper part of a well. JULCJOOT is "water," and JULCJOOT JUi&e&i "cisterns." D^D

MIM, WATER.

Hence

its ideal

WATER. MULTITUDE. Number. Part, Of,

ideal

(Distributively),

From.

I The

meanings.

I

meaning of

>

I

this letter is that of pouring

The word It is the representative of a cup. found nearly in its primitive sense, Exod. xii. 9out.

ND

A

NA,

Hence

CUP.

CUP. Pouring. Motion,

its ideal

is

meanings.

(as of liquid).

REPETITION.

Giving.

This letter occasionally imparts a diminuti\ e meaning. r

D The Moon.

primitive

The word "

(Bac-ce-seh),

idea is

of this

letter is

that

found in Psalm Lxxxi

at the full

moon

;"

the word

of the

4.

is spelt

HD31 with

17

N instead of n

in Proverbs

" the the full moon, viz.

ND SA,

THE Moox.

MOON.

Brightness.

vii.

moon

ND3n (Hac-ce-sea)

20.

circular."

Hence

its

Whiteness.

ideal meanings.

MOON-SHAPED.

Motion, (revolving).

/

/

V.

This character represents the legs and

feet of a

man

;

meanings relate to this image. We do not know the original sound of the letter. It was prohably not very unlike that of N; and as K in its primitive

and

all its

sense was soon only found in union with T, so y in its primitive sense was soon only found in union with b , " as we now have it in the verb J"6y (A-lah), to go up ;" " over." " and in the preposition by (Al), upon," It occurs in its original meaning in DV2 (Paam), signifying " et iterum," step upon step."

by

Hence

its ideal

AL.

"

semel

LEGS AND FEET.

meanings.

LEGS AND FEET. MOTION.

Biped.

Two.

f This

letter derives its ideal character chiefly

from

the mouth, but was probably represented by the whole face as its present form seems to indicate.

N3

Hence

or

H3

PHA

its ideal

FACE.

or

PHEH. FACE

or

MOUTH.

meanings.

MOUTH.

Breath.

B

Aperture.

HOLE.

18

the representative of some horned have the letter with its origianimal lying down. and Jer. L. 39.) xiii. 21. nal meaning. (Isai.

This

letter

is

We

"

And

It is

the horned beasts shall couch there."

found also in ]$x (Tson), " small horned

^ Hence

its ideal

TSI,

A HORNED

BEAST.

meanings.

HORNED ANIMAL. stance)

cattle."

Moon.

HORN

HORNS.

(the

sub-

Branches.

P This in

letter represents a boat

and

As

its oar.

boats

early times were trees hollowed out, any hollow The vessels seems to have borne this name.

wooden

Coptic for a boat

is

xoi, the same as the old

word Np (Kha), which the verb

mp

is

obsolete, but

(Kavah), literally "to

still

Hebrew

found in

float."

BOOT nnro nwr vp "

And Elohim

said,

Let the waters under the heavens

one place." Gen. i. 9This word is used in the same primitive sense in

float to

Isai.

LX. 9-

PIT-TO -pai

wy rawm

ewnn

MTW For

to

me

the islands shall

float,

D2DD

yea the ships of

19

Tarshish among the their silver

and

first

to bring thy sons from afar,

their gold with them."

The Prophet

uses a bold and appropriate metaphor comparing the ships of Tarshish to islands.

Np

A

KHA,

HOLLOWNESS.

BOAT.

its ideal

meanings.

EMPTINESS,

Lightness.

bad sense) Purity

or

good

(in

Hence

Boat.

or Desolation.

i This character derives

bird, which ideal and most common gives primary meaning. Various noises of joy or of mourning were represented by this letter: probably some mark distinguished a its

form from a

its

particular bird in each case, according to the character of its notes. This letter is found in its original sense in the word il*O (Rah), a Hawk, Deut. xiv. 13. The parallel age in Leviticus, (n. 14.) is a false reading,

rn

for

run (Dah

A

rwi RAH,

HAWK.

for

Rah).

Hawk.

BIRD.

or Sorrow.)

Hence

Flying.

its ideal

Swiftness.

meanings.

Noise (of Joy

Sight.

3

was the representative of the rising sun. That luminary was drawn with six rays like a double This

a

of IP,

letter

any decided difference between the meanings and itf the latter seems to borrow its sense sometimes from and at other times from D.

W

I cannot trace out :

B2

20 ($), and three appearing form this letter. 3 in the word ttrDty (Shemesh)

It is

ty

found

.

iwy

SHISH, The Sun.

Hence

SUN. RISING SUN. Rising.

its ideal

Fire.

meanings.

Light.

White.

TEETH. The last meaning which I have given of this letter a very common one. It might be derived from the colour of the teeth, or from the form of the letter,

is

Or

or from both.

it

may have been taken from some

other picture.

J\ This

letter is

borrowed sense.

in the verb Htfn (Tah), "to stake out."

THA,

Nfi

A

The

the representative of a tent.

original Nfi exists in a

Tent.

Numb, Hence

TENT. POLE.

It is also found

xxxiv. 7,

its

8.,

signifying

ideal meanings,

TREE.

I shall now proceed to shew by examples, how the Phonetic language was formed from the hieroglyphic

But first I must repeat, that I conceive the at the time when this transition took place language to have been purely monosyllabic, and consequently no pictures.

cartouche or word contained more than three distinct ideas or sounds, as a

The

Sun"

is

we know that more

original hieroglyphic

obtained

may have been

letters

from which the word

W D &

,

cannot

tyQttf,

"the

" half the Sun above the water,

and half below the water ;" or D may only be formative.

21

be pronounced with one vowel. For example, such a as "ISO was not sounded, as it now is "13D (Sepher), but as if it were pointed thus "jap (Sephr), :nN was not sounded riN (Eretz), but (Artz); and in this

word

^K

corresponded exactly with the Chinese. The present form of these nouns has been substituted for the original, in order to prevent a disthe

respect

language

agreeable occurrence of sounds ; but when the word is increased at the end, this reason no longer exists, and then the original form is generally restored as (Artzah), from 2ng (E-retz), and "O^D (Malci), from Hence each cartouche would contain one, two, (Melee).

When

or three pictures.

the constructors of the lan-

guage found only one, they added, to form the Phonetic word, two formative letters when they found two, they added one formative letter; and when they found three, they retained them unaltered; and thus they reduced ;

the entire language to triliteral words. I am aware that there are many nouns which

now

consist of only two letters, but all such words originally doubled one of their letters, or have dropped 3, n, 1 or '. Such a word as IN (Ah), "a Father," was originally

nitf

,

U

or

(Abah

we

or Abi), as

find

by

its

>

taking

in

J"Q is the representative of final n a Hand a T was fOl ( Yod), (Benath) (Bath), daughter," wasTT* (Yod): tfN (Esh), "Fire," wasttm (Esh): DN (Em),

construction, which

:

"

:

"a Mother," was DDK (Emm), dagesh with a vowel

as

we

find

by

its

taking

affix.

Hence

every word in the Phonetic language consisted either of one radical letter and two formatives;

one formative, or of three formatives most commonly used

of two radical letters and radical

The

letters.

were N, n,

l,

\

3, b,

D,

3

and 1; they might per-

haps use all the letters as such occasionally. It will be seen, that the following examples are entirely con-

The

fined to nouns. is

reason of this

the word from which the verb

that the noun

is,

is

formed.

And

I

believe every verb in the language owes its origin to some noun, although many of these are now obsolete,

and of course the derivation of the verb cannot be

clearly

traced.

There

also

is

an usage of the

letter

tf,

which

it is

important to observe, and which I did not discover until I had fixed the meanings of nearly all the letters, or I

should have been saved

much

trouble.

This cha-

racter is used with

any other letter, implying that such be taken in its primitive sense. It seems that after a picture came to bear several derived mean-

letter is to

was necessary to have some mark to shew that

ings, it

was intended to convey to the mind the original For instance, when b the picture of a Lion had come to signify " any quadruped," " strength," or " fortitude," if they wished to define "a Lion" it was necessary to make some distinction, and this was done by an N, signifying "first," i. e. "the first meaning."

it

idea.

And

this

in forming the Phonetic

tf

became n. I must

word frequently

also call the reader's attention to

one peculiar

idiom of the Hebrew language, the frequent use of the words p (Ben), and ni (Bath). Whenever the age of any individual is mentioned, it is always by the para" The son " or " daughter of so many years." phrase of

For example

HND

:

p

"

Abraham was

the son of an hundred

years."

n

We phrases.

m

have

" Sarah was the daughter of ninety years." likewise

the

following

and many

like

" JYiD"p

A

son of death."

i.

A

e.

man

deserving

death.

" " "

A son A son The

of a quiver or bow," of valour,"

i.

e.

i.

An

e.

A brave

daughters of the song,"

arrow.

man. i. e.

Singing

women. " Son of

my

floor,"

threshing

i.

e.

Corn or

chaff.

"

Daughter of a

year."

i.

e.

An

ewe lamb

or

goat of a year old.

This being so common an idiom in the language, we must not be surprized at finding it equally common

1 signifying a son or daughin the same manner, and with the used precisely same latitude, as and Jil (Ben and Bath), generally " " in." within," or implying

in the formation of words. ter is

p

24 I will

now

recapitulate the meanings of the letters, to select some examples of each.

and proceed N.

MAN.

1.

HOUSE.

3.

ARM

Superiority.

Priority.

Any

SON.

Within, In.

building.

DAUGHTER.

and HAND. Carrying. Lifting up. Height. Power.

Pride. "7.

LIPS.

H.

NOSTRILS.

1.

FEATHER.

?.

KNIFE.

BLOOD.

n.

BOSOM.

Love.

D.

SPADE.

Plough.

\

Speaking.

SLING.

b.

LION.

Motion

BIRD.

in air.

RED.

Drops.

Sprinkling.

Concealment.

BLACK.

Darkness.

TOOL

Expansion.

or

INSTRUMENT

(of

CURVATURE.

Smiting,

Circular.

SIMILITUDE.

QUADRUPED (any). Four. Motion, (walking). To or For. (sign of Dative) Strength. WATER. MULTITUDE. Number, (Distributively) Part. From.

Of.

1

LIVING CREATURE.

Life.

Lightness.

RED.

Shutting.

any kind). EYE. Brightness. LIGHT. Sparkling. DISTINCTION. MAN, Used in the last sense in forming proper names.

3.

D.

Opening.

Breath.

CUP.

Pouring.

Motion (as of

This

TITION.

letter

Giving. REPEgives a diminutive

liquid).

occasionally

meaning. D.

MOON.

Brightness.

(revolving)

V.

LEGS and FEET.

3.

FACE.

X.

HORNED ANIMAL.

p.

BOAT.

MOUTH.

Moon.

or 1.

n.

MOTION.

Biped.

Two.

Aperture. HOLE (any). HORNS. HORN (the substance).

Breath.

Branches. Lightness. EMPTINESS (in a good Purity or Desolation.

sense).

BIRD.

sorrow) ttf.

MOON-SHAPED. Motion

HOLLOWNESS.

bad

HAWK.

Whiteness.

.

.

Flying.

Swiftness.

Noise

(of joy or

Sight.

SUN. RISING SUN. Rising. Fire. Light. WHITE. TEETH. TENT. POLE. TREE.

In the following examples, I shall exhibit each word as it would appear in its Hieroglyphic Cartouche, supposing each letter to represent its respective picture; and to this I shall sub the word as it was rendered Phonetic.

Some

of these words

probably were never

written in the original character, being of later formation ; but still they were formed from the ideal meaning

of their letters, and

may be

properly exhibited as they

would have been depicted.

"

(Adam),

Man

red,"

i.

Adam, D

e.

" Chief of House,"

(Abah),

i.

A

e.

formative.

Father,

DK "

DDK (Emm),

First of many,"

i.

e.

A

Mother.

71K " (Achi),

A

Man

of

breast,"

(i.

e.

same

breast),

Brother.

" (Aleph),

The

bellowing),

(Gamal),

Hence

A

chief beast

of

mouth,"

(i.

e.

of

Bull.

" Beast of

much

burden,"

i.

e.

A

Camel.

the verb tej (Gamal), "to load" (either " with favours or injuries), to requite good or evil."

to tent,"

"Lips

(Daleth),

i.

e.

A

folding door.

n "

The

(Chai),

verb

mn

eye of the bosom,"

"to

Life.

Hence

The Lap.

Hence

i.

e.

live."

n (Chub), lin,

"House

of Bosom,"

(Chabab), "to

"to hide one's

i.

love."

e.

And Kin

(Chaba),

self."

in "

A

Bird son of Lips," i. e. word. Hence "in (Dabar), " in Greek we have errea TTTepoevra, winged words."

"

Child (or produce) of the breast of the have also UNDO (Cheanimal," i. e. Milk. mah), another name for milk; literally "the

(Chaleb),

We

water or liquid of the breast."

" Height, Height," (very high), (Ga-ga), roof of the house.

or

NU

" (Geba),

cistern.

House of

Hill,"

i.

e.

A

i.

e.

the

den or a

33 "

pj (Giben),

Son of Hillock,"

i.

Hunchbacked.

e.

CH "

DT (Dam),

Red

water,"

i.

Blood.

e.

DT (Dama), "Blood of treading," i. e. juice of pressed Hence grapes or olives, wine or oil. " a " to weep. tear," and yDT (Dama), (Dim-ah),

DV (Yom), " Light much,"

W?

" (Lyl),

The ideal

Light

Psalmist

e.

for beasts."

i.

Day.

e.

Night.

seems to have had in his mind the

meaning of these words,

Psalm

when he penned

Thou makest

^mmi

rfyb

darkness, and

it is

M^I

i^n n^n

night

beasts of the forest do creep forth."

:

wherein

The Sun

all

the

(Ver. 20.)

mrn

DIN

"

the 104th

:

lyn/vrHxD "

i.

ariseth,

and lay them down unto his work and (Verses 22, 23.)

they in

gather themselves

their dens.

to his labour

Man until

together,

goeth forth

the

evening."

28

fl>n

(Dath),

"Knowledge," Produce of "

lips.

Or yT

The

(Yedah), light of the lips," not found as as a but verb yp (Yada), " to know." a noun,

"Bird's house empty." Bird's time of leaving nest, i. e. the morning, ppl (Bakak),

Ipl (Boker),

"to empty, to make desolate."

(Areb),

" Bird

up

going to nest,

to its

i. e.

house."

Time

of bird

the evening.

" Son of a sling," i. e. This word stone. (Caab), is the root of the verb 1*O (Caab), and explains its different significations, Gen. xxxiv. 25. Job

A

v.

18.

2 Kings

iii.

19.

Isai. xvii. 11.

From ID

(Cab), signifying a stone, is derived ill (Cebod), " " " heaviness," metaphorically weight," glory," " honour," (Prov. xxvii. 3.) In Isaiah xxi. 15. 113 (Co-bed), seems to be used in

its original sense.

(Co-bed-Milchamah), "the stone of war,"

And the verse may be rene. the sling-stone. dered thus, " For they fled from the swords, from the drawn sword, from the bent bow, " to from the stone of the *Oi i.

sling."

(Daca),

" to break in " pieces," from 1 lips," *O " of sling ;" sling doubled, used for various pur-

bruise,"

poses, of threshing, &c.

29

a (Chosec),

"As Sun

concealed)

i.

nnttf

(Shachah)vand "

derivation,

"

is

(Shachach), are of the same " to bow the face," hence

to hide

down," (see Job

(Geshem),

when Sun

concealed," (as

darkness.

e.

xxii. 29, 30.).

Water

lifted

up,"

(Page 14.)

i.

e.

rain,

heavy

shower.

ton

D "

(Mathar),

Flying instrument of water,"

i. e.

cloud

or rain, light shower.

nn (Hegeh), "Breath, breath, going up," i.e. Repetition of breathings. (See Job xxxvii. 2.)

mn "

The sound

that goeth out of his mouth."

In this age we have its

Jl

in its first sense;

and

meaning explained by the writer.

(Habel),

" Son

of

living

Hence tan (Habel),

animal,"

" vanity,"

and the verb tan (Habal), "

i.

e.

i.

e.

breath.

mere breath,

to be vain."

30

or

ff

(Eish),

" Produce of the sun."

is

probably

"We

Fire.

Hence

derived the word CMDttftfl, Isai. Lix.

stumble at mid-day, as

if it

were

dark, and in the MERIDIAN LIGHT

as if

dead

10.

blind."

3

K "

Returning of Sun," i. e. A year. From comes the verb NtM (Nasah), " to lift This is probably one of the oldest verbs

(Shenah),

same

V

root

up." in the language

hence its various meanings, all originally borrowed from the idea of the rising Sun.

"

(Nesheph),

:

Returning of face of Sun,"

i.

e.

morn-

ing twilight.

"

Flying of the face of the Sun," i. e. This word is obsolete, but evening twilight. that such a word existed appears from a age

(Shuph),

in Ps. cxxxix. 11.

" If I say verily the darkness, it shall cover me," (come See also Job ix. 17. over me as twilight.)

This word became obsolete, and t)tM (Nesheph), was used indifferently for morning or evening twilight. The verb 21ttf (Shuph), Gen. iii. 15. which signifies "to bite,"

31 although consisting of the same letters, is very different in its meaning, borrowing it from 2 the mouth, and a tooth. itf

" (Naal),

Giving strength to

feet,"

i.

sandals.

e.

JM "

(Naar), Giving swiftness to feet," i. e. youth. The verb 1V3 (Naar), is used in the sense of " shaking off fetters,"

"setting free the

feet."

(Judges

xvi. 20.) 3

3

n2

n a

3

iy

a

(Naphach), jtfStt (Naphash), or 2tttt (Nashaph), "Giving breath from nose, breast, or teeth," all signifying, "blowing." Also

(Naphah),

HSfl

(Anaph), of same derivation and meaning.

IV (Ab), "Son of the a cloud.

feet," i.e.

cloud of dust; hence

Hence verb liy (A-bad), "

" to dig." originally

11V (A-bar),

T3N (E-pher), " Bird of breath or wind,"

(A-pher),

"Bird of wind of

feet,"

i.

"

to labour,"

to

i.

e.

e.

go

over."

Dust.

Dust.

miN

or

i.

(Eber or Eb-rah),

"Son

of the bird,"

the wing.

e.

Hence came the verb il

Whence

fly over."

(A-bar), "to fly," "to derived the name ffUN (ABRAM),

is

literally "one, who (flies or) es over the water." The name was probably given the Patriarch upon his

(See Josh. xxiv.

call.

signifying,

"

3.)

"water," into

many." (Gen.

(Amm),

"

God DTT,

afterwards changed 0,

signifying,

"multitude,"

xvii. 5.)

Legs or

feet

many,"

i.

e.

A

people or

nation.

DJF " The lips of the peo(A-mad), or TiDV (Am-mod), ple, or the words of the people," i. e. pillar.

A

In early ages

were set up to commemorate them were probably engraven the And the meaning of the word

pillars

public events: upon first

hieroglyphics. explains to us the reason of our finding s of " speaking stones," among so many ancient nations.

A

pillar

was called TDy (A-mad), or by some word of

the same signification, according to the language of the In process of time, as the name remained people. after the

to

down some

was lost, fables were invented title, and traditions were handed

meaning of for the

it

to posterity of the stone having spoken occasion ; and an artful priesthood might

upon take

advantage of the credulity of the people, and by pious keep up the delusion. Such I believe is the

frauds

33 true of the famous statue of b "

dus in his

Memnon

a

Giral-

.

mentions a large flat stone about ten feet long, six wide, and one foot thick, which in his time served as a bridge over the Itinerarium Cambriae

,"

Alun, at St David's, Pembrokeshire, and was worn smooth by the feet of engers, called " LECHriver

LAVAR," and he

"

"

the speaking stone ;" relates the tradition of the people, respecting i.

e.

Lapis Loquax,"

the origin of the name, that dead body being placed on it. In the history of Waterford

it

called

there

is

out upon

a

an of

a rock to the west of Bally-caroge, which the inhabitants call "CLOUGH-LOWRISH," that is, "the speaking stone," so called from

having contradicted a person who Now there can be no doubt these

swore falsely by it. stones were originally of the

inhabitants

pillars,

country,

up by the ancient recording some national set

event, and that, long after the characters engraven upon them were worn out, they were preserved as sacred relics.

Cornwall

In "

The sounding the

in

"

ancient

TOLL^KARN,"

it."

there

"

KARN-IDZHEK," There was

i.

e.

speaking Kara." language of that county the word " a Kara with holes in explained as or

believe that

I

a

is

"

Toll "

"

is

also

" the old form of tell," " Tolland that told,"

"

whence our participle tolled," Kara " was the " TALE-KARN," the same as the Poet's " storied urn." Toll-Korn was " a trumpet," i. e. " speaking horn." KARN is the Hebrew word pp KERN, or

KEREN, "a

horn," or "pillar, like a horn." Josephus states that the descendants of Seth, having made discoveries respecting the heavenly bodies, upon

Adam's

prediction, that the world

was

R

Vid. Kircher. GEdip. Egypt. Class,

b

Lib.

c

I

ii.

Cap.

to

vm.

be destroyed Chap.

3.

1.

quote this from Borlase's History of Cornwall.

C

34 at one time

force of

by the

fire,

and

at another time

by the violence and quantity of water, o-r^Xas Svo GCLjULCVOlj

TY\V fJLV

$

K 7T\iv9oV9 TY)V

eveypa^sav evprjfjieva, one of brick", the other of stone,

Tepois

coveries on

K \l9wV,

T6paV

making two

TO.

them both, that

the

pillars,

inscribed

their dis-

in case the pillar of brick

should be destroyed by the flood, the pillar of stone might remain and exhibit those discoveries to mankind,

and

also inform

them that there was another

by them. Josephus adds; remains in the land of Siriad to this day."

brick

erected

we may not be

pillar of

"Now

this

Although

inclined with the Jewish historian to

believe that this pillar was antediluvian, yet it must have been of very high antiquity to give rise to such It was probably erected by a tradition concerning it.

some branch of the Cuthites: and fact,

land,

that

we

it is

should find in Cornwall,

same memorial,

traces of the

a very curious

Wales and

JVDttfD ptf

"

Ire-

ABEN

"

the hieroglyphic stone." (Levit. xxvi. 1.) confirms the general opinion, that these places

MASCITH,"

This were colonized at a very early period, probably during the ninth century after the deluge, by a tribe of Cuthic shepherds, who pushed westward from the borders of the Euxine

From

sea.

this

word

" to stand firm,"

i.

e.

derived the verb IDy (A-mad), " to be as a pillar."

is

3H 1X3

(Na-zab), or 1^3 (Nezib), building like a horn."

"House

A pillar,

of a horn,

pyramid.

or

This

generally found in its Heemantive form, niSD (Mazzebah), or fil^E (Mazzebeth) ; from " to it is derived the verb 1^3 (Nazab), stand," " to be like a pillar."

word

is

35 1

zy "

Flying, two legged, beaked,"

(Oph),

T3X

i.

e.

A Fowl.

"

Bird with horny heak," i. e. Bird. This word may originally have heen especially applied to hirds of prey, and the preceding to

(Zip-par),

the graniverous kinds, hut in process of time " a hird." they each came generally to signify

Hence pax (Zipporen), "

nails

or

fingers,

i.

e.

little birds."

"

eye ," An egg. The shell being something of the substance of From horn, and the contents not unlike an eye. " to this word is derived the verb X1T (Rabatz), " to sit close to the couch," ground," as (T) a bird

The horny house

(Bitz),

(\>1)

rally

on

of an

It was afterwards applied geneeggs. animals. have the word in its

its

to

We

original sense in one age IN

rpn xb Dnrarrty "

a

xjm IN

ITU

DTna^n

-ps

:

Tisx-p

by nxiT

TP

Dm

uw

If a bird's nest chance to be before thee in the

in

any

tree, or

way

on the ground, whether there be young

ones or eggs, and the dam SITTING UPON the young or upon the eggs, thou shalt not take the dam with the young." *

(Deut. xxii. 6.)

In Anglo-Saxon, eas

is

an eye and an egg.

36 In Genesis xLix. 25. and Deuteronomy xxxiii. 13. construed with reference to its

the word should be

hatchoriginal meaning; viz., that of sitting on eggs, case the as in the of each deep is the ing; produce

(See the ages.) " vio" V^l (Ba-za), implying crushing,"

subject alluded to.

Hence

also

" lence:" (Exod. xviii. 21.), and also profit," (Gen. xxxvii. And the verb Jttl (Ba-za), "to crush," or "de26.) stroy," (Job vi. 9.), and "to finish," or "complete,"

and Zech. iv. 9-) both metaphors from breaking of an egg; in the first case by violence, in the second by hatching. Also Vlp (Ka-baz), " a collect(Isai.

x.

12.

" ing together," literally a nest of eggs." " to gather together." (Ka-baz),

"Liquid Wine.

(Yin),

"

(Yekeb),

full

verb yip

of eyes;" "very sparkling,"

Hollow house

"

And

for wine,"

i.

e.

A

i.

e.

wine-vat.

A

hollow house," i. e. The stomach or "a recess." See Numb, belly, and nip (Kub-bah), xxv. 8. In which verse both words occur. Of

nip (Kebah),

the same derivation

is

" Ip3 (Na-kab),

out;" and Ip3 (Nekeb), "the

whence

nip!)

womb"

(Nekebah), "a female."

to hollow (obsolete),

37

" (Keber),

The

The

tomb.

hollow house of mourning," Probably ") has this meaning.

i.

e.

It

would be distinguished in the picture writing by some bird of a dolorous note. Hence the verb

"

"Up (Kabar),

to

bury,"

and our word

KB (Mat-teh),

"A

Exod.

2.

iv.

"A

staff."

stick,"

walking

vide

O BM3 " staff, son of ivory." (She-bet), Gen. XLix. 10.

A

i.

e.

A

sceptre.

" (Tang), would be an instrument with two prongs," " i. e. a fork ;" and hence qjKD (Tarn), " to taste." " " To to pack upon," (Gen. XLV. load," BKD (Tan), " xiv. a ls and to

17.)>

"

(Natang),

TW

(Shadd),

"Teeth

red,

destruction.

lence,

(Isai.

pierce,"

to plant,"

"

9-),

to pitch a tent."

"very red." VioThe metaphor is borrowed

red,"

i e.

from a beast of prey. Hence the verb TKtf (Sha" to spoil," and Hltf (Shad-dai), the title of dad) ;

God

as

"the avenger."

A "

(Lebab),

Son of house of animal,"

i.

e.

The

heart.

38

A

"

Lion. Son of a Lion," i. e. (Lebi), or N' ! ? (Lebia), word has been in this The final Aleph variously 1

1

Some

ed for by commentators. ? (Lebia), the female of

KU

^

1

mark of

only a

is

O

sense; ^,

same

1

?,

h

consider

(Lebi); but

being used in

its

K

primitive

and Wlb are words of precisely the

signification.

A " (Melee),

Like a Lion,"

i.

e.

A

king, (D being

formative).

Here we might expect is

certainly used in

originally written

"

;

The

its

to find

K with

b, as this letter

And

primitive sense.

so it

was

we have once D'Oifen (Ham-melacim),

Sam.

xi. 1.), where some ancient comKings," (2 mentator has added the Keri, 2* TTP ; and thus the letter

may have been It is

which

preserved in ftfte (Malac), the same word.

still is

" (Celeb),

A

An

"a

Like the Lion of house,"

messenger,"

i.

e.

A

dog.

wild animal domesticated.

PHD (Rah),

and

omitted in other ages, as superfluous.

"A

Hawk, and

n

(Ari), or

rm

(Ar-jeh),

Eagle.

This word signified a beast as well as a bird of prey, latterly was confined to the second meaning;

39 In Genesis xLix. 9. (Nesher), being used for an Eagle. the word should be construed an eagle ; rrnN (Ar-jeh),

and

N'O*?

(Lebia), in the

same verse cannot both

signify

a Lion; and the introduction in our translation of the " It should be rendered old," weakens the sense. epithet

"Judah is a young Eagle; from the prey, my thou art gone up: he stooped down, he couched son, as an Eagle and as a Lion, who shall rouse him up ?" thus:

;

The

verb

primitive

rendered "couched," in its sense belongs to a bird, as I have before (Rabatz),

\U"i

shewn and it most frequently

that

these poetical ages find words thus used.

is

;

in

Numb,

It should also be rendered the same,

we

xxiii. 24.

DJTp "

Behold

Eagle

From "to

this

word

and

NT

The word " (V),

on

rise

up

as a

Lion, as an

soar."

this

see:"

shall

people

he

shall

is

(Yarea), "to

O'y (Ait),

feet"),

was

nl

derived the verbs

(i. e.

(Raah),

fear."

" (D)

weapon

or talons,"

also used to signify either a bird

or beast of prey.

" (Cesea), full

The Moon

circular,"

i.

The time

e.

of

Moon.

The words

and fED (Samec), all The signify a signal or banner from D, "The Moon." letter Samec in some ancient alphabets is represented D3 (Nes), DD (Ces),

by a pole with a half Moon at the two of these words in Exodus xvii. 15, TO TTD

mm

IDP

mpi

top.

ra?D

^DVI nurrb norto PP DD-^

We

have

16.

T

mwD pi

40 "

And Moses

MY

JEHOVAH, "

For he

JAH

built an altar

said.

and

called the

BANNER." As his hand was on

name

of it

BANNER OF

the

There is war between Jehovah and Amalek ever and ever." ;

Hence

also

comes

"fitf

and

(Sec),

roitf

(Secah),

for

" a

Here D is changed for itf, probably to distinguish this word from "|D (Sec), and rDD (Secah), "a tent," words of same derivation, "jitf (Sec), or roitf (Secah), was the instrument with which Hence rroitf (Seciah), or JTDitfD the ancients engraved. sharp

tool,

inoonshaped."

"

(Masciah),

The

the engraving," or

" picture."

which were employed, and with which the Egyptian Hieroglyphics were cut, as we may judge from those now in use among the Hindoos, were a short steel chisel, about twice the breadth of the hand, and a mallet of iron a little longer than the chisel, but tools,

" The Hindoos," not weighing more than a few pounds. " with such Dr forminstruments Kennedy, simple says ed, fashioned and scarped the granite rock, which

forms the tremendous fortress of Dowlutabad, and excavated the wonderful caverns of Ellora; for it seems

by no means probable that the Hindoo stone cutters ever worked with any other tools." [See Library of Entertaining Knowledge, Egyptian Antiquities. A small volume containing much valuable information respecting ancient Egypt.]

Hence

also

comes the word MOSAIC

(TttfD).

In

all

probability the deep cut hieroglyphics upon ancient pillars were filled with a cement of different colour from the

stone fectly

itself.

The

visible,

uniform.

This

characters would thus become perand the surface be rendered even and sort of pictures they called "piMD (Mosaic),

41

and the word

is

still

retained in

its

original meaning,

being applied to inlaid work of stone. have also DD (Cus), "a Cup," i.

We

And

moon."

e.

"shaped

" to forgive." (Gen. xxxviii. 14.), and " Also NDD (Cis-see), a circular seat in

"a

moon,"

and

throne,"

at first

2DD

also

Hence

Divan," "Circular seat." bute,"

monthly payment. And ODD

In

"

The

"The

DD (Mas),

"tri-

"A

JTDD

(Succah), " to count." (Casas),

Moon."

face of the

Genesis xxxvii.,

shape of

(Me-sab),

also

tent, in shape of moon."

D2 (Pas),

like

hence the verb HDD (Casah), "to cover,"

and 2 Sam.

xiii.

18.,

we have

DtJSrroro (Cethoneth Pas-sim), rendered in our trans" a lation garment of divers colours."

D2 (Pas), or D^DS (Pas-sim), face of moon;" it was ZTTO2 (Pish-tim), which being changed for "

Haetz),

The

The

old word

(D), as

signifies flax,

ttf),

cotton was

or "like" ()n),

"like

"fine white linen." probably is nearly the same word, (D

flax of the tree,"

for

signifies in colour

"the

Hence ruro (Cethoneth),

i.

e.

and ^ymr^S)

rrflro (Cothnoth),

little tree," (n),

"

(Pishti-

"cotton," (Josh.

a garment,"

e.

6.)

literally

"of the i.

ii.

"

tree."

one of

cotton."

In Daniel

NT

we have the same word ed with hand." The part which Belshazzar saw

v. 5.

"

a (Yeda), of the hand, writing upon the wall, was NT'DS (PasYeda), i.e. "the back of the hand," in shape as face of Moon. As D3 (Pas), signified the back of the hand, so it did the upper or convex part of the foot, and hence the verb HD2 (Pa-sach), "to over," literally

"

upper part of foot concealed," as

the foot

es

over

any

one.

is

Hence

the case also

when

the verb

42 " signified

"

be lame,"

to

to

halt,"

literally

have

to

" foot bent under."

The Greeks generally changed n " the over," from nD2 (Pasach), and our word "Paschal." into x, hence irdd-^a

a

DD (Ceseph), this

" Face like Moon,"

word probably

am

"

e.

From

Silver."

derived ODD (Casas), "to metals.

is

melt," applied to all

(Za-hab), or derives its

i.

(Da-hab),

name from

"Gold."

its colour,

t

This word and l, each

" red " " or signifies purple." And I may here remark, that the letters which occasionally change place with each other, will be found to of

them

have some common meaning.

DD "

Faces of Moon," (l formative), i. Almanack," and hence a book generally.

(Sepher),

(Receb),

"A

"

A

house like a bird,"

waggon, a chariot."

(Racab), "to ride." " Rechabites."

(Co-cab),

"

e.

"

an

a flying house." the verb 131

Hence

And D^m

" Son of the concave,"

i.

e.

(Re-ca-bim),

A

star.

We have from (D) p (Con), "a knee," i. e. bending, Exod. xxx. 18., the old word superseded by *pl (Berec).

43

Hence we have pD (Con), " to stand up." |i"Q (Cohen), " A priest," and "pi (Barac), " to bless," from the attiAlso "OD

tude of kneeling.

Hence

mative).

also

to

"a circle,"

(Cic-car),

(Col),

and ^3

"all,"

(")

for-

(Celi),

" circular vessels," afterward any vessels or instruments.

"

(Canaph),

A

The knee

of face,"

"

upper knee,"

i.

e.

wing. to

10 "An

(Satan),

adversary.

DM

"

(Basam),

Hence an

instrument with teeth." Satan.

Child of

much Sun,"

i.

e.

Spice,

Aro-

matics.

"

White, white," i. e. very white." of a marble, and of a fine linen.

(Shish),

(A-lam),

"

Two,

four,

many,"

time, frequently rendered,

e.

A long

unlimited

for ever."

Root and branch," i. e. And nay (Atzab), "a wooden

or ^V (Etz),

wood.

"

i.

"

Name

A

tree or

idol," lite-

44 "

rally

3W

And hence the verb form or "to make;" and also "to (Atzab), son of a block."

The verb is used by Jeregrieve, or provoke." miah xLiv. 19. in the sense of setting up an idol. "

We

formed

for

her

s

to

make her image

stand up."

The word o^O " it

cakes

" ;"

We

(Conim), in our translation is rendered did make cakes to worship her." May

not mean the same as

p

(Con), used in Exod. xxx. 18.

Brasen Laver ?

as the er of the

" roots and (Etzem), from the same metaphor of branches," signified the skeleton, and bones, or bone. or

Hence

the verb D^V (Atzam), "to grow

become powerful."

where the verb

See Exod.

i.

evidently used in sense, borrowed from a tree. is

7-

its

and

20.

primitive

The 3 signifies "motion" like that of water " "a the breast or tooth," and n poured out, W

(Nachash),

concealment."

Hence " a serpent with concealed

sting."

)r>>

(Pethen),

"Serpent of the hole,"

i.e.

An

Asp.

Hence Python.

" (Ziph-an),

mouth."

Serpent with two (horns) Translated Cockatrice.

stings

in

45

" (Saraph),

"A

A bird,

i.

e.

flying with sting in mouth." ^ttn

serpent."

flying

which

(Reseph),

precisely the same word, having in a different order, has occasioned

its

mentators difficult

much

word,

trouble.

Gesenius

is

pictures

the calls

comit

a

concerning the signification of opinions and views are enter-

which

various

tained,

and he merely gives the

significations of

"flame, glowing fire;" "lightning;" "veno" mous disease " bird of arrow."

it;

;"

prey,"

Every

one of which meanings are borrowed from the

metaphor of a flying serpent.

(Shal-hebeth), "Daughter of strong teeth, or This word rendered flame. bars of furnace."

A

according

but "

to

it is left

hell

"

may

analogy would be l^itf (Shalab) ; us in its original form. *?$$} (Shaol), be of same derivation, viz., " bars

of a prison ;" and also lUttt (Shabib), a flame, " literally, bright daughter of house of bars."

A

" Hollow horn," i. e. handle, or haft (Khazaz), The word is found in this sense in of a knife.

Psalm xLvi. 10. /van

"

He

breaketh the

The word verb

:

2p)

iittr

bow and

rwp

the handle of the spear."

2E*p (Khazaz), is generally rendered as a " he cutteth the spear."

46 also "a knife." p (Khez), or " the " " that cut off," end," p (Khezah), extremity." " " to to exterminate." 2Sp down," chop TOp (Khazah), " to shear " to cut off," isp (Khazar), sheep." (Khazab), " to mow."

The word

signifies

to reap,"

"

TWp (Khesheth),

Hollow

for

(poles with

teeth,

or),

This was probably the first arrows," "quiver." it was afterwards used for word the of ; meaning the bow.

It

"

an archer,

i.

e.

a bearer

xxi. 20.

(Son), Produce of the lips, white,"

(Dehash),

i. e.

White

is an epithet constantly applied writers. ancient honey by

honey. to

signifies

Gen.

of arrows.

TiOeicri

"

(Napheth), or honey. first

sense,

sprinkle."

re

Kripia

\evKa.

(Hes. 596.)

Flowing from mouth."

Hence the verb

213

Honeycomb,

(Noph), in

" to pour out," signifying

or

its

" to

Ps. Lxviii. 10.

DD DID

(Sus), "Swift for horse.

and moonshaped,"

i.

e.

Hoof, used

47

B "

HD13 (Parsah),

A

(a

This was

mouth) opening," its first

meaning

i.

;

e.

hut

was used generally as a hoof. Hence ens (Parash), " a horseman," or " riding horse." Isai. Lviii. 7. And ens (Paras), "to divide." afterwards

D"1S

Hoof with

cloven foot. it

"to divide or separate."

(Paras),

This word

used in Prov. xxxi. 20. with a reference to

is

its

original derivation.

rrcns

"

She openeth her hand

to the poor."

this age with Isai. Lviii. 7.

Compare

A "

(A-kheb),

" (Arab),

Hollow son of the

Son of

swift feet,"

feet,"

An

i.

Arab.

e.

the heel.

Also fourth

plague of Egypt.

(Ta), This word is now only found in the sense of an upper chamber, but its original meaning is that of a tent. The Orientals built their houses

with

flat

and hence

We

have

word i.

e.

Dfi

"

upon which they erected tents, came to signify the uppermost room.

roofs, it

this letter in its primitive

(Tarn),

form in the

"a domestic man," much within the tent," for

signifying

one who staid

so it is explained to us in Genesis xxv. 27-

48 ap&n rrw

EW TO yr

wy vn onyn

r

on "

Esau was a man knowing

And

the youths grew : and in hunting, a man of the field (a

man

;

but Jacoh was

Dfi (Tarn),

of the tent) staying within the tent."

The word on

(Tarn), from D

much, and P a

tent,

Hence explained by D^HN IIP* (Yosheb Ohalim). " " inno" the word came to signify, peace," security,"

is

cence," "integrity," "simplicity," "truth." It gives us a pleasing idea of the manner of this early people, to find that

among them

Dfi

(Tarn), the

domestic man, was the model of every thing good and perfect. They seem to have entertained a very contrary opinion of the man of the field ; 1^"")1J (Gib-bor" the Zaid), mighty hunter," was synonymous with them, " for the son of violence."

" (Nabi),

The

distinguished son of the cup."

A

Prophet.

This is a word of very curious derivation, and could not be understood but from the Egyptian hieroglyphics.

The word is first used (Gen. xx. 7.), as applied to Abraham. God said unto Abimelech the king of Gerar in a dream, "Restore the man his wife," Kin ^13 O "for NABI." It is next met with (Exod. vii. 1.), when Moses and Aaron are going into the presence of Pharaoh. " And the Lord said unto Moses, See I have made thee a God to Pharaoh, and Aaron thy brother shall be"

he

is

"[^13

"

THY

NABI."

In the Egyptian hieroglyphics, a

49 prophet is invariably represented by a man sitting down, and a cup pouring out its contents over him, as represented above, implying probably "the In the Coptic ne& (Neh), is " a tcup ;" and anointed." rtK& (Neb), " a lord or master." And we have the same " words in the Hebrew, a cup," and (Na), (Nabi), " a noble man or priest or

w

WU

prophet." N3 (Na), signifies "a cup," whence came the interjection M, "obsecro," first used in asking for a cup of

We

water.

find the

word

in

Exodus

xii.

9.,

where

ac-

cording to the received translation the Israelites are commanded not to eat the over HAW*, a most unThe force of the age is, that necessary injunction. " it shall be roasted by fire," and not " boiled with water,"

ICW^-ON

"Ye

"O

D^l ^1D ^11

not eat of

shall

any manner boiled

W

(Na) "

signifying

We "

cup

it

N3

13DD

fatffi

SODDEN IN WATER,

*M nor in

in water, but roasted at the fire."

* (Na), "a cup," " in water." immersed watered," or

have

is

an adjective, from

TM

for lips."

"a

leathern bottle," literally Also Nttn-JTUM (Neoth-desheh), " well

(Nod),

I am aware that Dr Spencer in his work, "De legibus Hebraeorum, ritualibus, et earum rationibus," appropriates a whole a

W

section to prove that (Na) in this age signifies RAW MEAT, and that the injunction was given to the Israelites to guard them against the to/j.o^d'Yia practised by the votaries of Bacchus in the celebration of their mysteries ; and to the same cause he assigns the injunction, Even if that not a bone of the paschal lamb should be broken. the word N3 (Na) would bear this interpretation, I should not be

convinced by the arguments of that learned writer, that the various commandments respecting the over had not an immediate reference to the (Spencer.

of which I conceive Heb. Lib. it. Cap. iv. Leg.

sacrifice,

De

D

it

to

have been

Sect. 2.)

typical.

50 watered pastures," Ps.

cxvi. 14. 18. ?

In that beautiful age in Isaiah borrowed from this word

is

Compare

Lii. 7-,

ver. 13.

the metaphor

:

^n

JPDMD "MID "

word used

Is not the

xxiii. 2.

same sense in Ps.

in the

How

REFRESHING on

onnn

by

the mountains are the feet

him that bringeth tidings, preaching peace; of that bringeth good tidings, preaching salvation." of

There

may

is

another age in which the word

be used in oar)

"

Now

its original sense,

r

w

bw

Tit^n

therefore beware,

Judges

him

M (Na)

xiii. 4.

nDttn rmyi

/ pray

thee,

and drink not

wine, nor strong drink."

we

and fourteenth verses, we find the same repeated, in the form of a command. The verse above may be thus rendered: If

"

Now

refer to the thirteenth

therefore take heed to your cup,

(i. e.

as to

what

you drink), and drink not wine, nor strong drink."

The word may xxiv. 45.

also

be in

In each case N3

is

ceding verb by Mappik, as BjiD-D

1

(Yam-suph), and

In the Exodus of the

its first

is

not ed with the preusually the case.

mTfma

(Pi-Hachiroth).

Israelites,

they encamped by the sea,

word mTima (Pi-hachiroth), letters

we

are told that

beside Pihachiroth. is

evidently put for

(Pi-Hirachoth), or (Pi-Haj-jarechoth).

rangement of the

sense in Genesis

The

may have been

The

nmms

present ar-

adopted for

the sake of euphony. The word signifies " the mouth of the Moons," i. e. the entrance or defile of the mountains

51

The word

so called.

*|1D

"

(Suph)

is

(3),

"the mouth,"

the Moon," and BpDTJ (Yam-Suph), is " the (D), of the mouth of the Moons." Hence it appears

and sea

1

rrmrP3

(Pi-hachiroth), and qio (Suph), although so different in their characters, are in meaning the same

that

words, and that both were derived from the mountains in that district called " The Mountains of the Moon," " or The Moons." TD (Sinai), is of the same signi-

"A

Moon (a mountain) with two peaks." Ezekiel mentions a place in Egypt, called nDT"3 (Pibeseth), a word of the same derivation, the modern fication,

Tel-Basta, situate to the north of the gulf of Suez.

mjEKm

D'NXNxn Haz-zezaim Vehaz-zephioth.

In Isaiah age

(xxii.

m

bi

24.)

we have the following

trtirr ^3-^3

"

I

will fasten

shall

"

w

mm

IBM oipM wypro rnyssm D^NSTT vax-jra TQD ta r6y ftm tiro

^3

23,

:

him

un ninn

"630

as a nail in a sure place

;

ppn

and he

be for a glorious throne to his Father's house."

And

they shall hang upon him

Father's house,

all

the glory of his

THE OFFSPRING AND THE

vessels of small quantity,

ISSUE,

all

from the vessels of cups even

to all the vessels of flagons." I

should be " a pole tent,

(Jathed), rendered "a nail" was the centre pole of a circular

may first remark that "TTV ;" it

which ed the whole, and was supplied with

various vessels. pegs for the purpose of hanging thereon circular seat is the rendered NDD (Cis-see), "throne,"

round the tent on which the Orientals reclined, as their Thus the metaphor is quite descendants do to this day. clear.

The

individual alluded to D 2

is

described a

a tent

52

and well supplied with all necessary furniwhat can he the meaning of hanging up

firmly fixed,

Now

ture.

on the pole of the tent, THE OFFSPRING AND THE ISSUE? The word DWtttit (Zazaim), is the letter (s) used twice in its primitive sense of "a horn;" and " myss (Zephioth), which signifies drinking horns." Gesenius

"horns

" a very



difficult

mouth with two

for the

is

literally

And

thus the

word,"

feet

3

."

age becomes perfectly clear by taking these words in their true meaning of drinking vessels. From KS (Za), "a horn," was derived the verb *P " " to ( Yaza), to sprout up as a horn," grow ;" and hence DWtttit (Zazaim), does signify "offspring:" and rnya*

being found ed with it was made to issue." This is not a solitary instance of one

(Zephioth), " signify

word being misinterpreted, and of another being forced to comply with its meaning. -12 b

"12

(Zar)

,

is

(Zar)

and

literally

p*

(Aretz).

"horns flying," a metaphor This meaning of the word

the Moon, a planet. explains a difficult age in Isaiah.

for

we have

28th

in the

verse,

YDID

translated thus like

:

In Chapter v.

mo-

" Their horses' hoofs shall be counted

FLINT."

And

immediately following in the 30th verse

we

have, In this college we preserve as a valuable memorial of our founder a drinking vessel of this kind: it may properly be called HyS^ (Zephiah), being a large horn mounted on two feet. a

b

"*TS a stone,

i.

q. ")k, "Ttt.

Isai. v. 28.

In

Isai. v.

30.

Saa-

and some Hebrew interpreters (cited by Rashi), explain it by Moon, which is applicable, but the ground of the interpretation is dias

not sufficiently demonstrated."

(Gesenius.)

53 TINI -is

translated thus:

rram

"If one look unto the

and SORROW, and

darkness

f&n

the light

is

land, hehold

darkened in

the heavens thereof."

In these ages we have the word IS (Zar) renone FLINT, and in the other SORROW. In

dered in the

first

it

the Moon,"

should be, "their horses' hoofs shall be as

There is a pecuflying horns). liar force in the word as used in this The age. word DID (Siis), " the hoof," is literally as I have before (i. e.

as

shewn "a flying moon," i. e. swift and moonshaped; and the prophet keeps the same metaphor, but borrowed from two other letters; and it is the same as saying; " their horses' hoofs shall indeed be to

their according only in shape as a moon, but hard as

meaning, not horn."

The

"One to the

second age should be thus rendered

:

looketh to the earth, and behold darkness; and Moon, and her light is darkness, as when she

veileth her face."

JTSnyi (Ba-ariphejah), probably " to blind," eclipse, from Tiy or my a skin over the eyes," (Exod.

and ITS "her

means

a "

literally

xxiii. 8.

total

to put

Deut. xvi.

19-),

face."

SIN (Aretz), " the Earth,"

"

the chief or primary IS (Zar), the Moon, to reference with planet," probably And the beauty of the age a secondary planet consists in understanding the words according to their " One looketh to the Earth, correct signification

planet

one looketh to the Moon, and her light It may be objected the darkness of a total eclipse."

all is is

:

is

darkness

:

presuming upon a knowledge of Astronomy far beyond that which existed at the early period when I have no doubt, before Ianthese words were formed. that this

is

54 guages became Phonetic, the system of Astronomy, now universally adopted was to a great degree understood.

From

that curious fragment of Phoenician cosmogony, to which I shall soon have occasion more fully to refer,

evident that Sanchoniatho understood 2TIN (A-retz), " the " KOI e%tXa/m\l/ MWT jj\ios Earth," to be a planet " And re, Kai ae\rivri dtfrepes re /ecu a<jTpa /me'yaXa."

it is

:

(Marr), the Earth,

the

and the Sun, and the Moon, and

stars, and the greater stars shone forth." Another and more common name of the Moon was

and n, "light and darkness," and ") expressive of the motion of that planet and *

rrv,

literally

" flying," its

changes.

D^in (Tuciim

or Tuc-ciim),

and D^lp (Khophim).

first Book of Kings, " Solomon had at sea a it is navy of Tharshish, with the navy of Hiram once in three years came

In the tenth chapter of the stated that

:

the navy of Tharshish, bringing gold, and

and Khophim,

and Tucciim

silver, ivory,

Tuciim)." By the and the articles the which the navy length of voyage, brought, there can be no doubt respecting the countries with which this commerce was carried on. There are (or

two ways by which names are given to articles brought from foreign climates, before unknown. They are either called from the name they bear in the country which produces them or a name is given them expresFor example, sive of some property belonging to them. of soon after the discovery America, a vegetable was which old has been generally the to world, brought ;

cultivated. its

foreign

The English

called it a

"

Potatoe," adopting

name; but the French considering

it

not

altogether unlike an apple, but growing under ground, " called it Pomme-de-terre," i. e. a ground-apple. And

55 such was the origin of the above two words. Sp (Khop) is ()), "a bird," with "a boat-shaped beak," i. e. (*)p), "a " " is a bird," (>D), as of 0), parrot." (Tuci) " full of spots like eyes," i. e. eyes," i.e. "a peacock,"

wi

Ji

being formative.

I give these

words with their mean-

ings to shew that in the days of Solomon the ideal signification of the letters was understood, and new

words were formed accordingly.

Note omitted

at

(See

Page

41,

p. 5.)

line 2.

The BAITULIA, of which Sanchoniatho speaks, were, I conceive, rocks cut into the figure of some animal or sphinx. Of these there are many remains in Egypt, especially at Ipsambul in Lower Nubia. The age in

the

first

as follows

" CTI

dt-

Greek by Philo-Byblius, and preserved book of Eusebius "De Praeparatione Evangelii" is

translated into

:

rj(TL,

eTrei/orjtre

Oeos Qvpavos BairuXia, Xt6ots

efjityvyoi? fj.tixavi]

"

He says moreover, the god Ouranos invented BAITULIA, skilfully working on living stones." Baitulia in the Phoenician or Hebrew, from which Philo-Byblius translated the word, was probably D vD2 " the animal," (Batolim), signifying b or chisel."

1

" the son/'

ID

" of the

tool

PROPER NAMES. WE

have only thirty-one names of men and women flood, and of these five appear twice with little or no alteration, so that in truth we have only twenty-six distinct names. These names as

mentioned before the

appear from

will

naturally expect, birth of the child.

A

their etymology, and as we must were given by the parents at the

trifling error,

I

suspect, has taken place respect-

ing some of them, probably through the ignorance of an early transcriber; the two names of twin children

have been united together, as the name of one child

:

" towno "MECHUJAEL," should be tow HD and JAEL."

MECH

"

METH

to*ttnnD

"

METHUSHAEL,"

should be

to*ttn

no

and SHAEL." a

b

to*W?PTD

"

N^nriD "

MAHALULAEL," should HAL and LAEL." METHUSHALA,"

be

should be

to*to

^HD

"MA-

"

METH

K^n nD

and SHALA." In each of these ages we have the birth of twins As in ancient recorded, and both names are given. writing there was no separation made between words, some transcriber mistook the two names for one; and afterwards, where he only met with the first syllable, considered it an abbreviation, and carefully supplied a

In this word I have restored the v

b

The

last name in the Hebrew copies is |"6ltf The Septuagint have read tib&, which probably is correct; if we take the former reading it signifies "the sent/' "the given."

seems

to.

.

57 the

part

he thought wanting

There

.

is

something

In each particularly curious respecting these names. case one, probably the elder, is named from the letter

D

;

TO (Meth),

once each.

HD

(Mech), and SlD (Mahal), D implying "number," "many," is the

occurs twice,

Now

word DKJl (Tom), " a twin," D^D^n (Tomim), "twins." Again in each case the second child is in an we have bw (Jael), especial manner dedicated to God

root of the

W

" the to

;

" lifted up or dedicated " the creature of God ;" and xbv

man of God ;" God ;" bvk (Lael),

(Shala), "the same God :" in each case

(Shael),

bxv

as,"

(Shael),

"dedicated

to

(El), being an abbreviation of

btf

(Elohim).

The

following are the names which occur before the flood with their derivations and significations :

DIN

ADAM.

From N

"earth," and 1 "red," D being

formative.

mn CHAV-VAH

ing food and

KHIN

pp

womb." bin

life to

HABEL

"

the infant.

"A

From

(Cain).

Man

of

my

man," and womb."

From 1

(Abel).

" the breast," supply-

From n

(Eve).

]p

"the

"son," bn "of living

creature."

CHANOC

From 3 "like," (Enoch). " bosom." of my bird," n

pan

TYy IRAD. bw and TO

"

From

MECH

A

man/' jn

and JAEL.

"

"

13

of lips,"

"the " ")

little

of bird."

Twin, of bosom

;"

and

"

btiV

man of God." and nD METH and SHAEL.

"

Twin

;"

and " dedi-

cated to God." c

If the reader

is

not satisfied with this explanation, he may compound words as the name of an indi-

consider each of the four

vidual

:

their derivations

and

significations

remain the same.

58

This was the name of some animal, pro-

LAMEC.

"

bably one of the stag kind. curving or bounding." "

ADAH.

Woman

of lips,"

" of beautiful

e.

lips."

A female kid, or doe." " A man," 1 " son," b " of animal." "

ZILLAH. JABAL.

called from his father

Same

JUBAL.

i.

Animal of much

So

Lamec.

derivation as former, sounded dif-

ferently.

TUBAL. n "a

Same

derivation, with

*

"

changed into"

twin."

NAAMAH.

Why

Sister to Tubal.

is

this sister

mentioned, and the only one in the whole list? Because she was his twin sister, which is shewn

by n prefixed

to his

" a name, and HD (Mah),

The derivation of female twin," affixed to her's. the name is 3, giving a diminutive sense, and V " Little feet." "feet."

After the

meaning of

name this

" a fratricide."

of

is,

How

" Cain." added, " that Tubal was a Cain,"

"

Tubal,"

is

the deed took place

informed, whether he committed

we

The i.

e.

are not

deliberately, in the

it

This interpretation heat of ion, or accidentally. of the word explains the meaning of Lamec's speech Adah to his wives in the fourth chapter of Genesis.

and Zillah come

to their

husband: the former calling

avenge the blood, which Tubal had shed; the latter pleading for mercy towards her son

upon him and Tubal

;

to

and he thus answers them

^p jjm rawn

r6^i -]nb

:

my nw

59 " Adah and Zillah hear

my

voice,

Hearken unto

my words ye wives of Lamec; If I slay an honourable man to my own wounding,

And

a young

man

my own

to

injury,

Though seven-fold vengeance shall be taken on Cain, (Tubal, the Fratricide), Yet upon Lamec seven ty-and- seven fold."

That

" is,

if

one son, I now slay another, though indeed Tubal will be severely myself must be by far the greater lost

having

so noble a youth

;

I

punished, yet sufferer."

In our version the same word D^, the future Hophal rendered in verse 15th, "vengeance " he shall be punished ;" shall be taken on him," i. e.

of the verb Dp3,

is

and in the 24th, " he

shall be avenged," quite a different render the word with the same sense in

I

meaning. both ages.

TW SETH.

See Gen. Ji

fair

complexion."

ENOSH "

tf

(Enos),

Or

fair."

KHINAN with

3,

and SlD

25.

iv.

Compare

Isai. xxii. 23,

"set up," from pole of tent, and

24.

**

"a man," V

may imply

"

"little

first," viz.

"

ttf

bird,"

and LAEL.

#

first child."

Same derivation as pp (Cainan). a diminutive sense, giving

MAHAL

"of

MAHAL

CAIN of the

is

same derivation as ABEL, with D in the place of 1. " to

"

The

LAEL

twin of the living creature."

God."

TV JARED.

Same

derivation as IRAD.

Ton CHANOC (Enoch). and no

METH

Before.

and

SHALA.

SHALA, "dedicated to God."

LAMEC

(Lamech).

Before.

METH,

"

twin."

60 "

TO NOCH (Noah). implying "

"

my bosom ;" Hence the verb TO

bird of

little

security.

and orn "

to rest ;"

orn

The

and

rest

"

to comfort,"

to console."

D^ ninrrp D^TT nr'oi

And

were

the sons of Noah that went forth of the ark, SHEM, and HAM, and JAPHET.". ."and of them .

was the whole earth overspread." I

will

names of these

the

take

(Chap.

ix.

18, 19.)

individuals,

not

in the order in which they are found, but according to the order of their birth, Japhet being the eldest,

(Chap. r\&

x. 21.),

JAPHET.

"of the the

and

tent."

name Noah;

Ham

the youngest.

(Chap.

"

ix. 24.)

1 the man," 2 " of the opening, n That this is the correct meaning of

>

'

there can be no doubt

from the prophecy

the whole sense of which depends upon a In the 27th verse, right interpretation of this word. the Patriarch says respecting his eldest son of

:

POT ns^

Dttf-^nNi

The verb, which a and it proper name ,

will

is is,

Japhet to JAPHET,"

here used, as if i.

is

we

e.

the same as the "

said in English, God " will God open wide the

JAPHET, and he

tent door to

DTI^N nsp

shall dwell in the tents

rendered " to dwell," is pttf (Shacan), constantly applied to the residence of have here then God, and the root of Shechinah.

SHEM."

of

The verb which

is

We

a remarkable prophecy of the call of the Gentiles to the rights and privileges of the Jewish Church, many the birth

years before

of

Abraham

;

for

the age

literally implies this: a

The verb

nHS) " to open wide

;" according to the Masoretic in the future used here punctuation Hiphil apocopated form, j^S**

for

is

61 "

God

open wide the door of the tabernacle to

shall

the descendants of

JAPHET, and they SHEM."

shall possess the

tabernacle of the children of

Japhet was worshipped by the ancient inhabitants of Italy under the title of Janus. He was considered

God

openings and doors: from " " his name was derived the Latin word Janua," a gate," or "door." are (Cicero, Lib. n. de nat. Deor.) the presiding

over

all

We

also

that the ceremonies in his temple consisted and shutting of doors

told

in a great measure in the opening

these no doubt were

:

emblematical of his name, and

promise given to his descendants; "God will wide the door of the tabernacle to Japhet." To open the same origin may be traced the custom of setting of the

open the doors of the temple of Janus upon the commencement of any war. It was for an omen of good. The month January, which opens the year, has the same derivation. Ancient Italian coins represent Janus with a double face, as looking into two worlds, the old and the new, implying that he was one of those who survived the deluge on the obverse is the hull of a ship with an oar, not unlike the hieroglyphic of p. Ovid says this implies that Janus came to Italy by ship. :

I

believe

sea

and

it

is

isles,

an emblem of Japhet, as lord of the He was in other places (Gen. x. 5.)

worshipped under the derivation

of the

title

name

of

Janus,

Neptune. it

As

to

the

may come from p

"wine," a title given Japhet from the circumstances recorded in the ninth chapter of Genesis. (Jain),

Dttf

SHEM,

Dn CHAM, In the

" signifies

" signifies first

twins explains

the white, or fair twin."

the dark or black twin."

place, the fact of these brothers being

the reason,

why we

find

them always

62 placed in this order, SHEM, HAM, and JAPHET. SHEM being the ancestor of the Jews themselves, and also of

we can understand why this pregiven to, him and then would follow JA-

the promised seed,

eminence

PHET

is

:

hut, as the brothers

;

SHEM

and

HAM

were the

HAM

produce of one birth, they are not separated; therefore, the youngest, is placed also before the eldest brother.

Of Shem, Noah

prophesied:

mm " Blessed

is

Jehovah the God of Shem.

TTO Canaan

shall

be a servant to them."

Hereby implying that the worship of JEHOVAH, the true God, would be preserved to mankind through the descendants of Shem.

But the etymology

of the

name

of

HAM

curious, as connected with his descendants.

is most There can

be no doubt of the African race being immediately derived from him. When men had greatly increased on the face of the earth, God allotted to each of the three families of And the sons of Noah a fixed portion of the earth. for have reasons we as this was done, concluding, with a promise, that, if they went according to his appoint-

ment to their respective and multiply them, and neglected to do other,

To

he would

this, or

visit

he would bless at the same time, if they

habitations,

invaded the inheritance of each

them with national judgements. SHEM was given Armenia

the descendants of

with the regions thereabout, and they were commanded to extend themselves to the East, and to the South, (Gen. x. 22 30.) To the families of Japhet were as-

North and West, termed signed the regions lying to the the Isles of the Gentiles: and to Ham and his pos-

63 terity

of the

were given the tropical regions, or the regions Sun ; and hence it is, that wherever they went,

they carried with them the adoration of their great HAM, representing him as the lord of the Sun, which circumstance in process of time gave rise to the ancestor

worship of that luminary. Upon casting our eye upon the glohe, it is evident, that under this would lie arrangement the portion allotted to idolatrous

HAM

in the continent of Africa.

In

this division of the earth,

God

preserved to him-

one spot, more especially as his own inheritance; the tribes were forbidden to enter upon that portion of the land, which was afterwards called Canaan. This

self all

spot was to be the birth place of the promised seed, and God kept it, as his own, to give to that family whom he should choose. In process of time Misraim 3, one of the sons of HAM, in obedience to God's commandment, and probably accompanied by his brother Phut and his children, set forth to take possession of his allotted inheritance. This colony must have ed beautiful situations, as yet unoccupied by inhabitants; they probably skirted the fruitful valley of the

many

but in obedience to God, have been under his immediate direction,

Jordan, or ed through

and

it

may

it

;

they went forward, and took possession of their assigned territory beyond the red sea, in the valley of the Nile. a

Ham

The name of this son of was "1SD (Mitzar). Throughout the tenth chapter of Genesis the names of the nations are given for the individuals who founded them. DH^D Mitz-rim, or Mitzraim is the name, by which the country lying along the Nile is known .

The name Egypt was given it at a late period by The inhabitants themselves called their land ^KJULI CHEMI, deriving it from DH CHAM; but what is most curious, and confirms my derivation of the name is this, that in their language ^X^-JULG CHAME, signifies "BLACK." In Hebrew we have POT

in sacred writ.

the Greeks.

(Chamah), "the Sun," and

DDH (Chamam),

"to be hot."

64

Here they increased and multiplied, and at a very early period became the greatest nation on the face of the earth and pushing out their colonies spread population throughout the vast plains of Africa. To them and to their descendants the tropical regions are given and it is certainly wonderful to observe how God overrules the worst actions and ions of man to accomplish his own purposes. The primitive grant seems to have ;

;

extended to the new, as well as to the old world ; for they have already obtained possession of one of the chief islands, ^

which

lie

to

the

grant; and

West

within the bounds of

a thing very far from original improbable, that with constitutions suited to the climate, enjoying the blessings of liberty, and the greater blesstheir

it

is

ings of Christianity, they will increase and multiply, and advance in civilization and power, until they supplant the descendants of Japhet, who are physically unfitted for the tropical regions.

But

let

us return to observe the conduct of another

branch of the family of

Ham.

Canaan and his children in defiance of God's command, and probably in opposition to the warning of brother Misraim, determined upon taking of the sacred land, God's own especial inpossession He and his eleven sons with their wives heritance. the

elder

and families established themselves in Canaan, founded the various nations of which we read in the wars of 3 (Gen. x. Joshua, and called them after their own names ,

of God they did it with before their eyes, with a solemn warning, that, although they might for a time possess it, their descendants

15

19.).

Now

the

curse

should be destroyed from the face of the earth, and *

This s for Noah's predicted curse upon Canaan (Gen. It is not upon Ham, or upon Cush, Misraim, and Phut, but it is restricted to his youngest child Canaan.

ix. 25.).

65 the very period might be assigned for this judgement. It is quite clear that as the time approached the inhabitants of these lands knew that they were living

under

this curse.

When Rahab

entertained the spies sent by Joshua, as the armies of Israel had not ed although yet

the Jordan, she says given you the land,

and that

" :

I

know

the

all

LORD

that the

and that your

terror

inhabitants

hath fallen

is

land

of the

upon

us,

faint

because of you. For we have heard how the dried up the water of the Red sea for you,

LORD

when ye came out two kings

the

of

Egypt; and what ye did unto

the

of

Amonites,

that

were on

the

other side Jordan, Sihon and Og, whom ye utterly deAnd as soon as we had heard these things, stroyed.

our hearts did melt, neither did there remain any more in man because of for the LORD courage any you, your God, he is God in heaven above and in earth beneath.

Now

therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also

shew kindness unto token

true

and

my

:

And

my

father's house,

that

mother, and

and give

ye will save alive

my

brethren, and

my

my

me

a

father,

sisters,

and

that they have, and deliver our lives from death." She was convinced that utter destruction awaited man, all

woman and states

" :

St Paul in his Epistle to the Hebrews faith the harlot Rahab perished not with

child.

By

them that believed

not,

when she had

received the spies which she was saved, was

with peace." Her faith, by a firm belief in the declaration of God, which had been

The wrath

of God had more than twelve generations, yet she fully believed that God would accomplish' that which he had said. must also observe in the conduct of the

given to her ancestor Canaan.

been suspended over these nations

We

E

for

66 Gibeonites, a proof that they were aware of the situation in which they were placed. They knew that if

found within the precincts of the Holy Land they could " not be spared, wherefore they went to Joshua unto the camp at Gilgal, and said unto him, and to the men of Israel, fore

We

make ye

be come from a a league with us.

now theremen of Israel

far country

And

the

:

Peradventure ye dwell among us; and how shall we make a league with you? And are thy servants. And Joshua they said unto Joshua, said unto the

Hivites.

We

said unto them,

Who

are

ye?

and from whence come

And

ye? they said unto him, From a very far country thy servants are come, because of the name of the

LORD

thy God...."

We

have also several allusions to the im-

portant fact, that the Holy Land was in an especial manIn the twenty-fifth of ner an allotted portion for God.

when God is giving his commandment re" The land shall the specting year of Jubilee, he says not be sold for ever (i. e. in perpetuity) for the land is mine ; for ye are strangers and sojourners with me." Leviticus,

:

:

The object for which the children of Abraham were established in this land has been fully accomplished. The promised seed has been given, the door of the tabernacle has been opened wide to the descendants of Japhet, who now spiritually dwell in the tabernacle of Shem.

And

with respect to the Holy Land

itself,

the Jews, as a nation have forfeited all right to the possession of it, and God has totally, perhaps finally, a

deprived them of it down of the Gentiles

It has for centuries

.

;

been trodden

no people have been able to estaany length of time within

blish themselves securely for a

Many pious men, Christians as well as Jews, find in the Prophetic writings promises of the temporal restoration of the Jews to the Holy Land: others, equally pious, consider the promises of a spiritual nature, and made to the spiritual church of Christ.

67 nor will any, until it may please God to that nation, or to that family, whom he

its precincts,

grant

it

to

may choose. The other

son of

HAM, GUSH,

or his descendants

seem to have neglected the command of God. son

NIMROD

His

instead of going to his appointed place,

became an invader of the possessions of Shem, and was in the language of scripture y\Nl niJ (Gib-hor Ba-aretz), "a mighty one in the earth," the first conqueror and curse

of the

His family were the builders of

earth.

Under the name of Cuthites, Shepherd- Kings, &c., we trace these marau-

the tower of Babel.

./Ethiopians, ders in every part of the earth. They were skilled in and sciences, but various useful arts and astronomy

wherever they went they were the promoters of idolatry, lord establishing tHe worship of their ancestor HAM, as of the Sun. AMMON, the Jupiter of the Greeks and

Romans,

is

MEMNON. a memorial the word

name of this deity, and so I believe is Even in this country we have probably

a

left

HAM,

us of the idolatry of our forefathers in now so common in its derivative hamlet, n,*

frequently marking the b these Cuthite kings

site

of an

ancient

temple of

.

b

See Bryant and Faber.

See also BOWLES,

"On

the Celtic

Deity TEUTATES." STONEHENGE was probably erected by these men. SALISBURY, or SOLIS-BURY, was a site of a temple of HAM. That MEMNON is a title of HAM, there can be, I think, little doubt.

The

following extract from the Life of Apollonius, by Philostratus, confirms this opinion " About Memnon, Damis (the companion of Apollonius) writes as follows He was the son of the morning, :

:

and did not

die in Troy, for he never

went

there,

but he ended

his days in Ethiopia, having been king of the Ethiopians

for five

the people of this country, who are very longgenerations. of Memnon, considering him to have died the death lament lived,

And

off by an untimely fate." very young, and to have been taken There can be no doubt of HAM being here spoken of as the son of the morning; and as king of the Ethiopians five generations,

K 2

j

68 and yet dying young. SHEM lived five hundred years after the deluge, and HAM might live about the same period, and yet be said to die very young, when his age was compared with that of his antediluvian ancestors. The colossal head in the British Museum, No. 8. which I believe to have been an image of Memnon or Ham, copied from the original, shews that the counteresembled those of his African descendants in features,

if at all correctly

nance of as

it

HAM

probably did in colour.

THE GENEALOGY OF ABRAHAM. SHEM.

AREPH "

man

and CHESED a

of a bird's

two

ing to

JARED.

AREPH,

.

mouth

;" it is

signifies the

of similar mean-

antediluvian names, IRAD, and " " is i like," V (D) lips," a

CHESED

" the Moon."

So each was named from some

peculiarity in the shape of the mouth.

SALACH.

"The sent or my bosom."

given;" or "the

fair

i " a bird," 1 " the child," y " of

my

creature of

EBER.

(legs) lap."

PALEG. b

This was the name of some animal.

"the animal," J3 "of a lifted up (or wide) :" and hence came the verb :6a (Palag),

mouth "

What

to divide."

animal

it

was,

is

difficult

to say.

"

REU. SERUG. bird

b .

The

bird of

my

(legs or) lap."

yn was probably the name of some

"High

soaring bird."

V

"fair."

have given this word as I imagine it should be written. Chesed is twin The sons of Shem were AREPH and CHESED. of Nachor, a son of his one as the of name descendants, repeated a

I

Abraham's brother, (Gen. xxii. 22.) Probably 1 is dropped, and should be written, IfcOl *pN , AREPH and CHESED. From this It latter name was derived D'HttO (Chasdim), "The Chaldeans." it

also signified "astrologers," viz. "those face of the Moon." b

jn may

versed.

who

study the (lips or)

be the same as TO, "a whelp," the characters re-

(See Gen. XLIX.

9.)

70 *nra

mn

nil I

NACHOR. TARACH.

"The " The

little

bird of

my

bosom."

dove of my bosom." "in or " a " "Yin the bird of the tent." dove," literally " ABER. The son of the bird."

NACHOR. HA-RAN.

"The The

"

little

bird of

my

bosom."

little bird."

have here written the name of the father of the

Jews, as I conceive it to have been originally given to him by his mother. Her husband's name signifying " the dove of my bosom," she named her three children after him. The first, " the son of the bird:" the second, " " the little bird of my bosom ;" and the third, the little

bird."

In the same manner as Lamec's three

children were called after him.

gine that when the waters on his " his

name

to

D,

God way

first

(See page 58.)

called

Abram

I

ima-

to over

He added He changed

to the land of promise,

waters," which afterwards

In the preceding names I "multitudes." " " have rendered n my bosom ;" it may signify dark into

Dil,

of complexion ;" as it did in some names, in opposition a " of fair complexion ." to ttf a

It may be objected to the above mode of forming proper names, that by an arbitrary change in the order of the characters the original sound of the root is totally altered. But we have

an example, where the derivation of the name is given, which shews that the ideal meaning of the word and not its sound was attended to. Rebecca called her infant W)} (Esav), because he was '' *iy^ (Sear), hairy." Let us now consider the manner in which this name was formed. By changing the order of the letters l^ltf (Sear)

became "K^V (Esar), a word already in use signifying "ten." She "a therefore changed "1 " a bird," into 1 bird," letters of the same ideal

meaning, but of totally different sounds.

REMARKS RESPECTING THE PERIOD WHEN HIEROGLYPHICS WERE SUPERSEDED BY LETTERS.

EVERY

attentive

observed that the

Book

separate and

perfectly

reader of the of Genesis

is

Bible must have divided into two

distinct histories.

The

first

part

an of the creation and the general history of mankind up to the building of the tower of Babel. The second part is the history of Abraham and his

is

descendants, from the call of the Patriarch in the land of Ur of the Chaldees, to the death of Joseph after

the settlement of the children of Israel in Goshen in the land of Egypt. The first part comprises the history of above two thousand years, and is contained in the chapters of Genesis, and nine verses of the eleventh. The second part comprises a period of about two hundred and fifty years, and occupies the remaining ten

first

This history, which thirty-nine chapters. twelfth chapter, the of at the beginning

commences is

preceded

by a genealogical table tracing Abraham's pedigree up Between the event recorded to the patriarch Shem. in the ninth verse of the eleventh chapter and the next, viz. the call of Abraham, there intervenes a period

of nearly four hundred years, during which time we of the history of the human race from

know nothing

sacred scripture. Thus the Israelites before the

Exodus would

possess

"GENESIS," properly so a HISTORY OF ABRAHAM ."

at least two sacred books; one, called, a

We

and the know

other,

"THE

that in addition to these they

had another book "the wars of

PR!T"JlQnkD, "MiLCHAMOTH-JEHOVAH," Jehovah ;" from which a quotation is given, (Numb. entitled

xxi. 23.)

They had

72

The

former of these,

imagine, was a collection of

I

hieroglyphic pictures handed down to them from Adam and Noah ; the latter was written by the successive patriarchs, and completed after the death of Joseph.

There

ground, I think, to believe that the discovery of letters took place about the age of Abraham. Sanchoniatho professes to have obtained his knowledge is

from Tautus, (the same person as the Egyptian Thoth, and the Grecian Mercury,) whom he states to have been the inventor of letters. Now it is impossible to read the he gives of this king and of Cronus, without being convinced that the history of the latter

He

confounded with that of Abraham.

is

him him

the Phenicians called facts

are

KpOVOS TCLVTO

recorded of

'OvpCtVCt) 7roirj(Tai

TO!?

ct/u.'

sacrifice

circumcision.

is

aiGOld

KCtl

v\ov

7T6pLTfJ.VTai 9

this age alluding to the

of Isaac,

Cronus

vovoyevrj

avT(o (Tv/u/ma^ois Ka.TavayKd

There can be no doubt of intended

" rov eaurov

TTUTpl oXoKCtpTTOl,

/ecu

and the following

Israel, ;

states that

and

to

the

ordinance of

then described journeying to

the West, coming to Egypt, and making Tautus king over all the land.

ant

The Egyptian king would communicate his importdiscovery to Abraham, who probably carried it into of Canaan

the land had also,

I

am

3 .

Although

this

might be the

inclined to think (Josh. x. 13.), a collection of national

" SEPHER-HAJASHAR." The "J^TT'iaD, first word of some ancient the be word, "IttPl, sang," might whence of the was derived. Deborah's song the title book song, ballads, in a

book

entitled

"and he

begins "11WY1,

"and

she sang." (Judg.

v. 1.)

a

I have adopted the generally received opinion that the Egyptwere the inventors of Phonetic characters, and that Abraham derived his knowledge from them it is not impossible that Abraham himself was the first who used them, and that the Egyptians ap-

ians

:

credit of his discovery. propriated to themselves the The period of Abraham's sojourning in Egypt was that of the

reign

73 does not follow that the sacred pictures were immediately translated, and even if they were, the origiease,

it

still be sacredly preserved ; as we know that the Egyptians long after they possessed an alphabet continued to use their hieroglyphics as a sacred lanIt is probable that the Israelites at the Exodus guage.

nal would

were familiar with the picture history of the Creation. In the twenty-fifth chapter of Exodus, Cherubim s are mentioned without giving any description of them, the

known to the people. In the thirty-second chapter we find, that upon Moses delaying to come down from the mount so soon as the people expected him, they call upon Aaron to make them ELOHIM and Aaron perfectly understands what they mean he makes them an image and says to them, " This is your ELOHIM, Oh Israel who brought you

figures being perfectly well

;

:

Their reign of the Shepherd- Kings, a branch of the Cuthites. first invasion of Egypt took place a few years before the birth of Abraham. They are the individuals to whom the discovery of letters

most probably belongs; they were evidently the inventors The folarts, and the general promoters of science.

of numerous

lowing are the dates of the several epochs as connected with , according to a chronological table given Appendix to The Origin of Pagan Idolatry.

this

by Faber in the After the Deluge.

General emigration

of

(Misraim went to

mankind,

560 630

Egypt) Building of tower of Babel Egypt invaded by Shepherd-Kings

Abraham's

of Shepherd- Kings ancient Misraim

Expulsion Israelites

936 1003

call

with Jacob go

down

from Egypt by the 96 1232 1 1

to

Egypt

("who knew not Joseph")... 1341 The Exodus 144? The final expulsion of (Danai) Shepherd- Kings by the Shepherd- Kings return

Misraim According

1

to

this calculation,

the birth of Christ

is

2938 years.

the period from the

536

Deluge

to

74 out of the land of Egypt." Nothing can be more improbable than the notion entertained by some commentators, that this had any connection with the idolatrous worship of the Egyptians, whose gods the Israelconsidered

ites

moreover

their

ELOHIM had

overcome.

And

expressly stated in the fifth verse,

it is

nnD " To-morrow

is

rnrrt

sn

a feast to

JEHOVAH."

The

sacred historian would not deign to honour it by the title of ELOHIM, and in contempt calls it bty (E-gel), first

"a

made

And Aaron himself, who when he called it ELOHIM (verse 4.), when con-

calf."

it

vinced by Moses of the sin which he had committed in making a likeness of the Deity, it, ntn bspn, " this calf." (verse 24.) (Ha-egel Hazzeh), I am inclined to think that Moses, when under

the inspiration

of

God he

indited the

books of the

law, prefixed to them the history of Abraham and his posterity as preserved by the children of Israel, and at the

same time rendered

their sacred records of the

Creation and history of man up to the dispersion at a Babel into the Hebrew language as we now have them .

a

I beg to call the reader's attention to the following sensible remarks in Faber's Origin of Pagan Idolatry,, (pp. 202, 203.) " These observations necessarily lead us to adopt the opinion, which Dr Allix, though from a different train of reasoning, was induced with so much sound judgement to advance: namely, that in writing the Book of Genesis, Moses declared nothing but what

was generally known.

Inspiration is of a two-fold nature, agreeably to the circumstances of those matters respecting which it may be concerned. Sometimes it enables a prophet to reveal things, with which neither he nor any other human being was previously

acquainted: at other times, it only directs him to give a perfectly accurate statement of points, which in the main were already

known.

The

first

kind of inspiration comprehends the whole of prophetical

Through one or tiie darkest and filthiest streets meat was picking his way among heaps of

eiuse of all kinds, broken crockery, orange rinds and hones, from which a wretched- cmwould start with a snarl, as the Father's foot it disturbed for in Spain and Portugal the streets serve as sewers. :

There was a

little

oil

lamp

flaring before a

statuette at the angle of a

house a tall stately house it was, whose back, a windowless and dead stone wall, was towards this lane but towards the main street it was adorned with pilasters and statues, fronted by a trim turf plat surrounded with box, and opening on the thoroughfare by pompous gates surmounted by heraldic ers. It was a nobleman's his pride and sity palace facing the mam street, his religion atgrandeur the dingy lane at -ne back, where a dirty the oil ;

;

lamp burned, being provided at his lordship's expense. Some such thought probably ed through the priest's mind, for he looked up with a sad smile and now, as the glimmer falls on his upturned countenance, you may observe it ;

.ruly a wondrous countenance it is! a clev ?rey eye, so lustrous and yet so soft, that it .ooks like precious firm lip, and a crystal.

A

3row which I shall

call,

if

you

will allow the

3xpression, a patient brow, so expressive is it )f suffering borne meekly. There is a natural )ody, and there is a spiritual there is

body

;

ilsoa natural beauty, but there is a spiritual >eauty as well, when the soul burns through .he body as a lamp, the flesh serving but as i clouded pane, to break and mellow its splenBut the most striking characteristic of us countenance is its perfect serenity, it is a vmg illustration of that text Thou shalt :

The

infuriated beast

minute whilst ais

was kept

the\ sailors

at bay for dragged the boy

knees.

" I can't stand, let it kill me here," he so the dii bad, and tried to fling himself in " !" exclaii cub with you, young Up again.

ed Garcillasso, lifting him to his feet. gotbe dog." " throwi: Stop !" cried Father Thomas, himself forward. A howl, the priest clutch at the mastiff's collar and held it bad;. cilasso ran forward to extricate the bi the priest's hand. a. " Bun Father boy, run !" called the aino like a chased hare, the poor lad dived '

'"'''^

;

The hound brq and turning Father Thomas tried to drag him down, animal was of great size and very powerfi

the crowd and disappeared. loose at the same instant,

'

but the priest beat it off each time it leaped him. " The Padre- and the dog !" howled i

mob

;

the torch bearers

drew

closer.

Fatl

he thought that the had escaped, then darted forward, caught lift 10 beast round the neck with both hands, the cro\^ le and flung it from him amongst he folio? of then, without a moment's delay, the direction taken by the boy. The mob did i-

Thomas waited

till

1

:

ie

follow. playing tricks w besides, the dog diverted attenti a priest as it flew at those who were, nearest to

t-

Thomas

i-

d

It

was hardly

of

Andrada accordingly reached

safe,

;

quay unmolested. At only a short distance in front of him, Thor a post. boy was leaning against on hearing some quickened his steps, but, the lad moved forward with a va

<

following, *

Padre

is

to priests fanish for Fatker, a title given

75

And

as the Israelites

no doubt,

like all other nations,

held their ancient records in the highest veneration, their lawgiver would preserve as much of the original as

he consistently could and hence it is that we have the early part of the book of Genesis so concise, and evi;

dently partaking of the nature of an hieroglyphic narrative. And it may here be remarked, that ages,

which now appear obscure to intelligible to those,

before

us,

who with

them the ancient

were probably perfectly

Hebrew

the

pictures,

text

from which

it

had was

Upon the books of Moses becoming the sacred writings of the nation, the ancient hieroglyphics would be discarded, and in the course of a few generations derived.

be totally forgotten. prophetical and doctrinal theology the second kind comprises every thing of an historical nature. To this latter sort I refer the greatest :

part of the book of Genesis. It is impossible that mankind should have known nothing of the Deluge, till Moses gave an

of

it:

and

Adam

it

is

utterly

incredible,

Hebrew

that

all

the early

Patriarchs

should have been profoundly ignorant of the history of the Creation. Moses therefore did not now for the first time reveal the origination of the world and

from

its

to the

inhabitants, neither did

the whole race of

away by

legislator,

he now for the

mankind except a

the waters of a flood:

first

time declare that

single family

he simply

had been swept mytho-

rectified the

errors, which had been superinduced over the primitive of those great events, as possessed by Adam and Noah; and while others had disfigured the truth by the wildness of

logical

philosophical anc^ idolatrous fiction, HE was taught by the holy Spirit of God to give a clear and perfectly unerring recital of In fact, had Moses been the first who asserted a early history.

cosmogony and a deluge, and had such events never been heard of, until he in the full sense of the word revealed them, it is easy to perceive that he must have been immediately rejected as

an impostor even by the Israelites themselves."

76

THE HISTORY OF THE CREATION AND FALL OF MAN, AS RECORDED IN THE HEBREW SCRIPTURES.

THE

narrative which

chapters of Genesis secutive history. is

is

The

given us in the three first evidently not a connected conis

first

verse of the

an of the universal Creator.

commences an of

first

At

chapter the second

how

it

was

reduced from a chaotic state to perfect order, and

how

verse

this earth

;

every vegetable and animal heing was formed; and this reaches to the end of the third verse of the second chapter, and is in itself, as far as it goes, a complete

At

the third verse of the second chapter the narrative returns to the creation of animals and man, history.

not really differing from the former, but omitting some things therein recorded, and giving others which had been ed over. Here we have an of Paradise

man

and of

during his state of innocence.

The

third chapter commences with the history of the fall of man, which is completed at the end of the nine-

In the twentieth verse a separate event is recorded, unconnected with either the preceding or The that which immediately follows in the narrative. teenth verse.

explains how man was originally the three remaining verses are an of his being driven from Paradise and placed twenty-first clothed.

in a

new

verse

And

condition and under a

new

covenant.

Whe-

ther the circumstances recorded in the five last verses,

took place in the order of the narrative is doubtful. It is probable that the events introduced in the twentieth

and twenty-first verses of the third chapter were

77 prior to the fall or posterior to Paradise, the latter of which we

man's expulsion from must imagine was im-

mediately consecutive to the former. Having premised so much, I shall proceed to consider each part separately. I.

The

statement respecting the universal Crea-

tor contained in the first verse of the first

chapter. II.

The

given of this earth and of the forming of all that therein is, beginning the second verse of the

at

first

chapter,

and ending with the third verse of the second chapter. III.

history of man in his Paradisiacal state, beginning at the eighth verse, and reaching

The

to the

IV.

The

end of the second chapter.

history of man's fall recorded in the first verses of the third chapter.

nineteen

V.

An

of Adam's giving a

to his wife.

VI.

A

statement of the manner in which

was VII.

new name

Verse twentieth.

An

first

clothed.

man

Verse twenty-first.

of his expulsion from Paradise,

and the new condition

which he was placed, contained in the twenty- second and two following verses. in

78

THE STATEMENT RESPECTING THE UNIVERSAL

I.

CREATOR CONTAINED IN THE FIRST VERSE OF THE FIRST CHAPTER OF GENESIS.

mi own n " In the beginning the Earth."

The

three

ovnfo*

ELOHIM

created

*ni 3

the Heavens and

words in this sentence which

endeavour to explain are

Y")N (A-retz),

D'W

I

shall

(Sha-maim),

and DVrfrK (ELOHIM.) The word pN (A-retz), signifies the PLANET Earth. (Ratz), as I have hefore shewn, literally signifying "a flying horn," (implying flying, and gibbous or concave) is used for the Moon, a planet, and N prefixed to this word implies the chief or head planet, this may

p

be as respects the Moon, or as the earth is the habiThis word is totally different in signitation of man. " " fication from TOTO (A-damah), mould." earth," i. e. D^Dttf (Sha-maim), is a compound word formed of W " the Sun," and D^E " many lights," i. e. " many stars ;"

The authors signifies the heavenly bodies. 5 Masoretic have endeavoured of the to prepunctuation and thus

nest

:

(Bera) is hence the verb

literally

"the house of the bird,"

NH (Bara) " to build," " to make,"

i.

e.

('

a bird's

to create."

b As this investigation has been totally connected with the power and form of the consonants, I have omitted the vowel points. But I consider them of high authority in all matters of doubtful in-

terpretation. the same as

I it

am inclined now exists,

to think that this punctuation, nearly is

cotemporaneous with the Phonetic

believe that the authors of those points were conlanguage. versant with the pictures from which the language was derived. I

In endeavouring to obtain the correct meaning of any age, we can have no surer guide, as far as they go. And a more careful attention to the nicety of them would have prevented several misinterpretations of scripture.

79

word by making it of the D^DttfJl (Hash-shamaim), in which form it Grammarians consider it a plural is invariably found. from signifying many, as it be considered noun, may serve the

meaning of

this

dual number

but

is

it

properly a dual noun, namely the Sun and

stars.

I

now come

a word,

to

which

I

consider of the

I write the word greatest importance, DNT^N ELOHIM. at full with the 1 as it ought to be written. In this

word we have nothing

less

than

a

translation

into

Phonetic characters of the image by which our

first

parent communicated his knowledge of the Creator to his descendants and this was the only name by which He was known until the days of Seth after the birth ;

of Enos, for such I conceive to be the meaning of the twenty-sixth verse of the fourth chapter of Genesis;

mrr

Dfca

"

Then men began to name of JEHOVAH."

me

Let

xifh ^ron ?N

call

upon

(or to

invoke by) the

then endeavour to ascertain the true idea

which was thus transmitted to posterity. The word has been considered by commentators as a plural noun although connected with a verb Nil (Bara), in the singular.

with

D"

Now

1

(im),

it

no such thing;

is

which

word

meaning, as we

is

ends indeed

common ending of Hebrew language, but

the

is

masculine nouns in the letter in this

it

radical

plural

every

and expressive of some

expect in so important a word. I might now simply render Eprrbtt (ELOHIM) into its corresponding pictures, and thus obtain the meaning of it, but I will pursue a different mode, more satis-

may

factory to the reader

The Almighty ture,

and

to myself. Creator, as we find from the scrip-

manifested himself to individuals of the

human

80 race under the Patriarchal, the Mosaic,

ian dispensations.

and

to Jacob

to St

:

to

He

and the Christ-

appeared to Abraham, to Isaac,

Moses and

Paul and St John.

to several of the prophets ; Upon two of these occasions

we have a description given us of the visible object which was seen. Ezekiel twice describes the vision which he saw: In the ing " I

first

chapter

we have the

follow-

:

came out of the infolding itself, and

looked, and, behold, a whirlwind

north,

a great cloud, and a

fire

a brightness was about it, and out of the midst thereof as the colour of amber, out of the midst of the fire. " Also out of the midst thereof came the likeness

of four living creatures. And this was their appearance ; they had the likeness of a man. " And every one had four faces, and every one had four wings. " And their feet were straight feet ; the sole of their feet was like the sole of a calf's foot: and they

SPARKLED LIKE THE COLOUR OF BURNISHED BRASS. " And they had the hands of a man under their wings on their four sides; and they four had their

and their wings. " Their wings were ed one to another ; they turned not when they went; they went every one

faces

straight forward.

"

As for the likeness of their faces, they four had the FACE OF A MAN, and the FACE OF A LION, on the right side: and they four had the FACE OF AN Ox on the left side they four also had THE FACE OF AN EAGLE." The second description given us by the Prophet is ;

in the tenth chapter: " And there appeared in

of a man's

hand under

the cherubims the form

their wings.

81 "

And when

I

looked, behold the four wheels

hy

the Cherubims, one wheel by one Cherub, and another wheel by another Cherub and the appearance of the :

wheels was as the colour of a beryl stone. " And as for their appearances, they four had one a wheel had been in the midst of a if as likeness, wheel.

"

When they went, they went upon their four sides ; not as they went, but to the place whither turned they the head looked they followed it; they turned not as they went. " And their whole body and their backs, and their and their hands, wings and the wheels, were FULL OF

EYES round "

As

hearing, "

about, even the wheels that they four had.

for the

O

wheels,

it

was cried

to

them

in

my

wheel.

And

the first face was every one had four faces FACE OF A CHERUB, and the second face was :

THE THE FACE OF A MAN, and the third THE FACE OF A LION, and the fourth THE FACE OF AN EAGLE. "

And the Cherubims LIVING CREATURE that I

were

lifted up.

saw by the

These two were undoubtedly a

LIVING CREATURE.

This

is

the

river of Chebar."

vision of the

same

In one case the second face

is

Ox, and in the other of a Cherub ; it is unnecessary to remark that the Prophet means exactly the same thing, the cherubs in the temple called that of an

having the face of an Ox.

In the former case

it

is

"

they sparkled like the colour of burnished brass," " latter they were full of eyes." The word " like the colour," is py3 (Che-eyn), which is rendered said

and in the

literally

" as eyes."

So that there

the two visions.

F

is

no difference in

82

now turn

I will

by

St John

to a similar manifestation recorded

the

in

fourth

chapter

of

the

Apoca-

lypse.

" Before the throne there was a sea of glass and in the midst of the throne, and like unto crystal round about the throne, were four beasts FULL OF EYES 6.

:

before

and behind. "

7.

And

the

first

beast was

LIKE A LION, and

LIKE A CALF, and MAN, and the fourth A FLYING EAGLE.

the second beast

had a

face

8.

"

AS A

And

the four

beasts

the third beast beast was

LIKE

had each of them

six

wings about him ; they were full of eyes within and they rest not day and night, saying, Holy, Holy, :

Holy, Lord to come."

The

God Almighty, which

visions of Ezekiel

the same.

I

will

was,

and

is,

and

is

and St John are evidently this vision would be

now shew how

represented in hieroglyphic characters; N "a Man;" " a Bird " a Lion "a b ;" 1 ;" Jl living creature ;" 0*

"eyes many." Phonetic word

And

these

DVrfetf

hieroglyphics

give

Hence

us

the

it

(ELOHIM). appears "TO Soi/," "The living creature," which appeared to Ezekiel and to St John is precisely the same as that which appeared to Adam that ppnn (Ha-chaj-jah),

during his Paradisiacal state. And the image by which our first parent communicated his knowledge of the Creator to his descendants, was a picture of that vision,

which appeared to Ezekiel and to St John, to one under the Jewish, and to the other under the Christian dispensation. To the abuse of this glorious manifestation of the Creator to Adam, we can trace all that animal worship

83

which prevailed at so early a period of man's history. in process of time the descendants of Adam increased and multiplied, they necessarily separated from

As

image of the Deity, which was preserved to them after the fall by the Cherubim on the mount of Eden. They idolatrously made for themselves representations from the picture of DVrbtf (ELOHIM), which the visible

they carried with them ; and hence the LION, the BULL, and the EAGLE became the especial objects of their adoration

3

Let me now

.

refer

the reader to

a age in the first chapter of St Paul's Epistle to the Romans ; where the Apostle in describing the origin

and progress of idolatry had undoubtedly before him this very image of DVTfe** (ELOHIM) :

"

19*

o

AioTt TO yvwGTov TOV

yap Geo? avTois *

20.

Tct '

yap aopara avTOV ~ f\

airo /cTreo>s KoV/uot/, rots

tl

^

'./. ft

YJTG aioios

KauopaTai, TO elvai avTovs

avTov

tj

/

\

Kat

lt

avTtov, Kal ea-KOTiaOrj

" 23.

ft

cvvafjus

AtoTt yvovTes TOV Qeov ov aXX' e/maTaiwOrjcrav ev Tots ev^apicTTricrav' 21.

ei>

eavepwcre.

voovpeva ci$

Geov, (pavepov ea-Tiv

'

6

r\

<&acTKOVTS elvai

Kai r}\\a

cro(pol,

TIJV

eiKovos 9apTov

ofJLOi(Dju.aTi

$ia\oyi(T/u,oi$

Odvveros avTwv Gj

co^av TOV a(p9apTov Geov ev

dvOpajTrov,

Kal TteTeivwv

re-

/cat

TpaTroocov Kal epTreTcav. 24.

"

Ato Kal

-TrapeowKsv

avTous o Geos

ei/

rats

GTTI-

TWV Kap^iwv avTwv et? dKaOapcriav, TOV a ~ crw/iaTa avTwv ev " 25. Omi/es /xeri/XXa^a^ TY\V d\r]0eiav TOV Geov is f

\

Ta

a

>

See Faber's Origin of Pagan Idolatry, Chap.

and import of the veneration paid EAGLE."

to the

vi.

" On

ej

origin

BULL, the LION, and

84 TW

\lsevSei,

/cat

ecrefictGOrjaav /cat

rov KTuraVTa, 09 19-

eo"rti>

ev\o7>;ToV

eis-

roi)? ateoi/as.

" Because that which

manifest in them

is

r>J /crtVet

eXarpevaav

;

for

may he known God hath shewed

!A/u;i/."

God

of

unto

it

them. 20.

"

For the

invisible

things

of

him from the

creation of the world are clearly seen, being understood by the things that are made, even his eternal power

and Godhead ; 21. glorified

so that they are without excuse

Because that, when they knew God, they him not as God, neither were thankful; but

became vain in their imaginations, and heart was darkened. 22.

came

:

"

"

their

foolish

Professing themselves to be wise, they be-

fools.

"

And

changed the glory of the uncorruptible God into an image made like to corruptible man, and to birds, and to four-footed beasts, and creeping things. 23.

24.

" Wherefore

God

gave them up to un-

also

cleanness through the lusts of their own hearts, to honour their own bodies between themselves:

"

dis-

Who

changed the truth of God into a lie, and worshipped and served the creature more than the 25.

Creator,

who

is

blessed for ever.

Having thus ascertained the

correct idea of the

Dmto* (ELOHIM), there can be no

meaning of another name (JEHOVAH.) Sometime after the

the

of Seth,

Amen." word

difficulty in obtaining of the Creator, JDiT fall,

during the

life

title of the Deity was (Gen. 26.) 3 introduced not to the exclusion of the former, but iv.

this

,

a

I

am aware

that the

word HIIT (Jehovah), occurs

second chapter of Genesis, but

it

in

the

does not hence follow that the

word

85

synonymous with it, as appears from the ages in which they occur. It might be the case that when men had so grossly ahused the first emblem as to learn idolatry from

it, the pious Seth employed another conthe same If ideas, hut less liable to abuse. taining " for tf a Man," we substitute % which is constantly used to signify " a man," i.e. "a distinguished man," " a Lion," especially in forming proper names ; and for b " " II a living creature," woi/," signifying Tn (Chaj-jah), we have mrP (Jehovah), for the name of the Creator,

5

omitting

expressive of his attributes is rather a deviation from

D^ (im)

Although

.

it

my

im-

mediate subject I will here call the reader's attention to another word of the same signification, which has

been most erroneously interpreted. In the forty-ninth chapter of Genesis Jacob upon his death bed with the spirit of

God upon him

utters a remarkable pro-

" The sceptre phecy respecting the promised Messiah shall not depart from Judah, nor a lawgiver from be:

tween his

feet, until

him the gathering

c

rrfw (SHILOH) come; and unto

of the people."

Various have been the interpretations given of this word, as the reader may see byconsulting Pole's Synopsis. There is one way of explaining it, to which I strongly object,

which has been adopted by Munster, Oleaster, and many modern Divines. The reading is

Grotius, altered

into n,

and the word

is explained is unthe alteration by place ed by the authority of any manuscript, and the

"

word it

"

SENT."

when

existed,

did b

by changing

THE

when

first

the events there recorded took place, although

the history of

St John

o>oi/,"

Jl

In the

them was

written.

in his vision describes each of the three animals as

"A LIVING CREATURE,"

like to

a Calf, a Lion, or an Eagle.

I insert the i according to the Masoretic punctuation, found in several MSS. in the place of H.

it

is

86

Can any is most unsatisfactory. with the than that Jacob more be improbable, thing him should give the promised spirit of prophesy upon a Messiah mysterious title, which would equally apply to every prophet or even priest, who may each be called sense thus obtained

"The

sent,"

"The

The word

is

messenger of God?" " " who who," or literally ttf ,

is,"

nfr

(Jelovah), the very same word as miT "Jehovah," with Thus Jacob points out the the original b restored.

Messiah by a title which could be applied to no other individual, and declared the Divinity of our Saviour about seventeen hundred years before his birth. The three words, (omitting D^ which implies an attribute, that of omniscience)

mm Tvfp

are one

ALOVAH, The Creator, JEHOVAH, The God of Israel, JELOVAH, The promised Messiah, and the same.

We

upon the fifty-eighth verse St John,

need no farther comment of the

eighth chapter of

''

A/mrjv,

"

was

Xeyco

vfjiiv,

Trplv

Aj3paajm yevecrOai, e'yia

Verily, Verily, I say unto you, Before

I

Abraham

AM."

To

preserve

adopted

the

for all the I

hovah). case.

A/uLtjVy

am

similitude

of the words

common

I

have

mm

(Jepronunciation of aware that this is not correct in either

It is well

known

that the Jews,

when they met

with the sacred tetragrammaton miT, read for

it

'Oi**

and as a direction placed the points of this (Adonai) latter word to the former, and hence our pronunciation rnm (Jehovah). From the word rfaw (Shiloh) we may ;

perhaps obtain the original punctuation of the corres-

ponding word miT. rfw (Shiloh) is an abbreviated form of rfr~ttf (She-Yeloh), for rfr-ittJN (Asher-Yeloh).

And

according to their proper pronunciation

have

irfrtf

ALOH

;

m'JT

JEHOH

;

we shall and HlV JELOH.

b

n

earliest hieroglyphics 1 the feather, was a bird, an and il the nostrils, an animal, a Bull. The above is the Eagle: state they had arrived at before their transition into letters.

In the

88

II.

THE GIVEN

OF THIS EARTH AND OF

THE FORMING OF ALL THAT THEREIN IS, BEGINNING AT THE SECOND VERSE OF THE FIRST CHAPTER, AND ENDING WITH THE THIRD VERSE OF THE SECOND CHAPTER.

WE

now proceed

to the second part of the

Mosaic

an of the Elohim rendering habitable, and supplying it with different

history, namely,

the earth

And first we have presented to orders of creatures. us the condition in which the Almighty Operator found this terrestrial orb.

Dinn -osrty

TOT inn

inn

nrnn Y")Nm " The earth was without form and void ; and darkness was upon the face of the deep."

The words inn and mi TOHU and BOHU the

same,

feather,"

or

are of

" the 1 the same signification. "breath," expressive of "inanity and

nearly

and n "

a house;" and n "a tent." "The earth vacuity." 1 was as a Chaotic tent, as a Chaotic house." The Pro-

phet Isaiah once uses these words together, and in a remarkable manner confirms the above interpretation of them.

Describing the utter destruction which

was about to bring upon a inn "OIKI inn "

He

city,

he says: (xxxiv.

God 11.)

ip

upon it the line inn (Tohu) of conand emptiness, and the stones vn (Bohu) of confusion and emptiness." ing inn (Tonu) with Ip will stretch

fusion

(KHAV,) the

(AVNEY),

line of a tent,

and

the stones of a house.

mi (Bonu)

with

89

The word

CHOSHEK, darkness, is literally 3 "as" ff "the Sun," n "hidden," implying that the rays of the Sun could not penetrate the chaotic mass, -[t^H

so as to reach the face of the deep.

Dinn

TEHOM, "The

deep," i. e. or the great abyss.

WATERS,"

The

description

telligible.

HIM

Upon

that

now

this Chaotic

"The TOHU

of

and inmass the Spirit 3 of ELOfollows is clear

represented as moving, reducing all to order and harmony; establishing the present order of day and night, winter and summer; and in the course of is

days creating every vegetable, fruit, animal, and lastly man, a being far superior to the rest of creation ; six

by the

possession of intellect and reason like unto the And to man is given dominion over

Creator himself.

the fish of the sea, and over the fowl of the

air,

and

over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth. They were created male and female, and ELOHIM blessed

them, saying; the earth.

Be

fruitful,

and multiply and replenish

And ELOHIM

is represented as beholding that he had made, and behold it was very every thing And the evening and the morning was the sixth good.

day.

The next work of the a

event recorded in

six days, is

connection

with

one of great importance

the

:

TTH (Ruach), is "the bird of the bosom," i. e. Spiritus, Spirit, and corresponds with the word J12n*)D (Merachepheth) of similar derivation, signifying literally, "to pant," "to flutter."

or Breath;

90 DT1

to'

DVTfrtf

1

')

Dtflsrtel

ova

o

rarc in

in

anp^i

flNm DWiT

man

nrcy

^ya^n OTTW omto* win

"

And on the seventh day ELOHIM ended his work. which he had made and he rested on the seventh day from all his work which he had made." ;

" it

And ELOHIM

blessed the seventh day, and sanctified it he had rested from all his work

because that in

:

which

ELOHIM

We

have here an of the origin and sanc-

tification

which to

is

of the seventh day. used, and which in

signify

title

created and made."

"to

rest,"

by which our

3

(Shab-bath)

through the verb, process of time came

we obtain the

first

or

And

hieroglyphic and

parents designated this day:

tttttfl

(Bash-shish),

THE DAUGH-

TER OF THE SUN. appears then that our first parents to honour and distinguish the seventh day gave it the title of It

BATH-SHISH

and

this fact is not

merely recorded by Moses, but established from the picture language, which was drawn no doubt by Adam himself, and handed ;

The authors of the punctuation preserve the original form of this word by inserting a double dagesh in 1, thus compensating for the second ttf a

.

91 his poster! ty

to

We

b .

have here a complete answer

arguments of those who have endeavoured to prove that the Sahbath was first instituted at the Exodus, and that Moses to give a higher sanction to it to the

introduced an of Paradise.

in

place

I

its

am

having taken such an

as

origin,

not surprized at

opinion having been entertained, for certainly the frequent repetition of the commandment, and the minuteness with which all the details concerning it are laid down in the Levitical code, seem to imply that it was

a

new

quainted;

and

in the

silence

from

with which the people were unac-

ordinance,

this opinion is ed by a total sacred records respecting the Sabbath

its first institution

of the matter,

I

believe,

till

is

The

the Exodus.

God

this.

truth

instituted the

man

in his state of innocence, as a great and his posterity; but, when Eve himself blessing to by a perversion of God's intention (as I am about to

Sabbath

for

b

The following may be the signs by which the days of the week were known, and from which the numerals up to seven were formed ttftf

:

" The

first

Sun," from which was formed

the numeral ]ttf ttf

y&

*l

"Sun,

ttPN

repetition

of,

W

or return."

"

Sun, the third," from the three rays or points of the character ttf

"

Fourth," two

feet of bird

tt/H

" Fifth Sun," from

W

" Sixth Sun," from

ter

five

and two of man ?

1

....

2

....

4

3

l^vltf

yilN

fingers in charac-

EOI

n? six points of the

two

ttW

Itf

....5 ....

6

The word

ttPN which I give for number one soon came to a man, ONE, as we now use the word; and as the French signify use ON ; and the word "Tn& supplied its place as a numeral. But it

is

(Gen.

frequently found in x.

its

original

15. xv. 10. xxvi. 31, &c.) 1VP; "There shall

sense of

In Numbers

be one

man

"individuality," (i.

4.)

we have

for a tribe."

92

made

shew)

men

to their

them

it

of

her

inventions,

and

a cause

own

idolatry,

God

left

judicially permitted

ordinance, which he mercifully neglect restored to his people Israel, and thus through them 3 preserved to be a blessing to the Christian Church to

this

.

a

The most eminent of

the Jewish Rabbies considered the Sab-

bath a peculiar boon bestowed upon the Israelites; that, as they are distinguished amidst the nations of the earth by their unfortunate exile and sufferings, they have received, in the observance of the sabbath, and in the feelings of beatitude that accompany it, a compensation for all these sufferings. In this sense the Talmud says (Exod. xxxi. 13.) "The Holy one (blessed be HE) said to " Moses, I have a precious gift in my treasury, its name is SABBATH ; I intend to bestow it on the Israelites: Go and acquaint them

with

my

intention."

[See of Spirit of Jewish Religion in the Hebrew Review and Magazine of Rabbinical Literature, now in the course of publication.]

93

THE HISTORY

III.

OF

MAN

IN HIS PARADISIACAL

STATE, BEGINNING AT

THE EIGHTH VERSE,

AND REACHING TO THE END OF THE SECOND CHAPTER.

THIS

is

the

GOLDEN AGE

of the poets; and the

few events here recorded have afforded the materials of all those beautiful descriptions, which they have given us of man in the first period of his existence. are informed that God prepared a garden on the mount Eden, that he made every tree pleasant to the

We

and good for food to grow and flourish there, and gave man possession of it to cultivate it and to sight,

keep

it.

But we

are next informed that

man

being

a rational responsible creature God gave unto him two commandments, upon the observance of which his happi-

These two commandments were repreness depended. in the sented original picture language by two. trees, of which the man and the woman were forbidden to taste the fruit;

this

was a very plain and natural way

of symbolizing this fact, the

commandments themselves

must have been orally communicated the same manner transmitted by him

to

Adam, and

in

to his posterity

5 .

b

I may here remark, that in every part of this ancient history, wherever a speech is introduced it must be of later origin than

the picture narrative itself. The pictures might represent a man in the act of speaking, but it was at a very advanced state of this mode of writing, or perhaps not before it became Phonetic, that the

from one

speeches were introduced, they were orally transmitted to another along with the pictures, and hence it is that

they are the most

be relied upon

difficult parts

to understand,

and the

least to

as expressing the sense of the original narrative.

94

But

there

light afforded us to ascertain commandments were. One tree was

sufficient

is

what these two called,

"

The

tree of

jm lie njrn the KNOWLEDGE

vv

GOOD and

of

EVIL,"

or literally

"

"

The

tree of the

TASTE

The second tree was The tree of LIVES."

called

of

GOOD and EVIL."

D^nn

W (Etz Hachajim),

There can be little difficulty in discovering under these two symbolical trees the two commandments given by the Almighty Creator to our first parents. The first was that which at a later period, when

men

God

could read,

Let us peruse

it

perly be described

and EVIL

inscribed upon a table of stone.

and

see

by a

whether

it

tree of the

would not pro-

TASTE

GOOD

of

:

oza

IBM*

PN mir ^3

1

?

rwDn tei *?DS) irrwyn *& nnnD o^a -KLM JIJIJID

*o

n-rayn

fn

nr6

mnn^n ^ a

pv

ion "

Thou

make unto

thee any graven image, or any likeness of any thing that is in heaven above, or that is in the earth beneath, or that is in the water shalt not

under the earth "

Thou

:

bow down

thyself to them, nor serve them; for I the Lord thy God am a jealous God, VISITING THE INIQUITY of the fathers upon the shalt not

children unto the third and fourth generation of that hate me;

"

And SHEWING MERCY unto thousands of them love me, and keep my commandments." (Exod. xx. 4

them that 6.)

commandment

represented by the and EVIL. It held tree of the KNOWLEDGE of GOOD It out to Adam an alternative of GOOD and EVIL. his latest to shewed him how to secure blessings poswhich would that out likewise and evil, pointed terity;

This

the

is

first

bring a curse not merely upon himself, but upon his children for

The

many generations. commandment represented by " the tree is that which God repeated to Noah, (Gen.

second

of LIVES,"

and which he

ix. 6.)

his people Israel

also wrote as

He

that smiteth

ro

a man,

PUT TO DEATH."

surely

To

for

:

nor niD "

he did the former

that

so

(Exod.

the transgression of the

HE

DIE, shall be

xxi. 12.)

of these

first

command-

ments was annexed a particular curse:

man "

Of

JTID -fa**

v UDD

nva

the tree of the

thou shalt not eat of thereof

taan xb

KNOWLEDGE it

:

for in the

THOU SHALT SURELY

DEATH we

is

now

jrn HID

of

nyn

yy&

GOOD and EVIL,

day that thou eatest

DIE."

so familiar to the children of

Adam,

know, the meaning of this expression but how could the idea be conveyed to our first parents, when as yet they had never witnessed the dissolution of any creature? We must go to the literal meaning of the word to ascertain this. The hieroglyphic picture that

all

of death was

abyss, is

;

the

same

as

inn

omitting n, written JTO (Moth), and " IN THE

literally

BE ENGULFED."

the great filDfl

JTID

CHAOTIC GULF THOU SHALT The n signifying "breath," may be

omitted to express more correctly the state of death.

96

And

ancient mythology, as well as in the sacred writings, death is connected with Hesiod in describing the destruca gulf or deep abyss.

hence

is

it

that in

all

tion of the Titans, (a fable borrowed from the judge-

ment of God upon the Cuthites at the Tower of Babel, and mixed up with the fall of man) says:

*

^

TOVS T"T

'I

ii6ju.\}/av,

X7

'

Io"oi/

Y

VTTO

evepO /

A

'

'

virepuvjuiovs

GS

/

evpvooeirfs *'

^ eo>;crai/,

'

eoyras-,

a?ro

bcrov ovpavos ecrr

ytjs,

T "7ro yfo

Trep

$

\

f\

U7TO ^tfoj/os

N' apya\eoiaiv

*

>

Tocrcroi'

** GV

^ cecrjuLOiaiv,

JNt/c^(Tai/TS ^epcriv 9

>

yuei/

^^ /cat

TapTapov yepoevra" (Deor. Gen. 716.)

them they drove Vain glorious as they were, with hands of strength Overcoming them, beneath the expanse of earth, And bound with galling chains so far beneath ;

This earth, as earth

So deep the space

And "

distant

is

to

from the sky

:

darksome Tartarus."

again,

ILv6a.Se yrjs

ovo(j)eprj^,

E^ec^s TTCLVTWV

*Apya\,

Trrjyal,

Ov$e

Xaoyxa pey*

OVw,/, voas IKOIT

)

et

AXXa KV evBa ApyaXerj'

/,

ovpavov

/cat

Treipar

TG aTvyeovffi 9eoi

/ce

Tra^ra Te\ea-(j)6pov

<^

*

r

Trpcora irv\ea)V

ev9a

/cat

Sewov re

Tovro Texas'

/cat

TO.

evjowei^ra,

Taprapov y

/cat

HOVTOV T cLTpvyeToio,

/cat

vefaXys

/cat

VVKTOS

epoi

f

619 r

f\

eviavrov

evToaue yevotTo. irpo

6ve\\a

aOavdroKTi Oeoiai epefjLvij?

ot/cta

Seiva

KGKoXvjuL/uieva Kvaveycrt"

The dusky The sterile

97 "

successive there

earth, and darksome Tartarus, ocean and the starry heaven,

Arise and end, their source and boundary, drear and ghastly wilderness, abhorr'd

A

a VAST VACUITY; E'en by the gods Might none the space of one slow circling year,

Touch

the firm

But him the Toss

to

and

soil,

that portal entered once,

whirls of vexing hurricanes

E'en by immortals loathed

fro.

This prodigy of horror. There too stand The mansions drear of gloomy night, overspread

With blackening

vapours."

In these ages there scription of DEATH, into an abyss.

-

evidently a poetical deby the metaphor of being plunged is

We have also in

the sacred writings rncmyttf (Sharey" the Maveth), gates of death ;" and rwrmn (Chadrey" the chambers of death :" and in the ReveMaveth), " " lations /cXel? TOV a$ov Kal rov OCLVCLTOV" (i. 8.) The

keys of hell and death." These figures of speech are all borrowed from the original idea of death being a the deep abyss. In the last verse of this chapter lowing words: place,

i.

e.

warr *& Wai 1

Thus

Ditfn

irony

translated in our version

we have the

onw "

;

And

fol-

m they were

both naked, the man and his wife, and were not ashamed a " Kal ^aav o\ %vo copied from the Septuagint

;"

:

a

The

of the Septuagint translation led to misof Philothe sacred interpretations writings at an early period. Judaeus, a philosopher of the Platonic school, who flourished at incorrectness

Alexandria about the time of our Saviour, in commenting upon the second chapter of Genesis has the following age: "'Efij?

98 ore

Kat

'A$d/x

arises

the

an

fall

avrov,

yvvtj

r\

From

OVK rja"xvvovTo."

KCU

which has been universally followed which pervades the received history of

translation

this

error,

of man.

There

is

not one word in the whole

respecting man's nakedness and shame; which I shall now endeavour to shew.

The word tfDny (Ahrum-mim), which in this age naked, verse :

rendered,

^D

And

Nachash was more

the

any beast of the field gint

((fipovi/uLwraTos)

;

means NAKED, and

any rrn tyram

am

convinced,

than

subtil

;" again borrowed from the Septuaso that the same word in one line

in the next

SUBTIL.

could have been the intention of the writer. I

rendered

occurs again in the very next

rrnyn rrn "

is

whatever

its

signification

Such never The word

may

be,

is

the same in both ages. It is perfectly true that the word D*iy (Ah-rom) in the Hebrew language signifies " naked," and also " crafty;" KctfceTi/o

ceio-w

ore /uei/ irapaivel aVo Trai/ros v\ov ev T&> irapaciaTroprjTeov eva irporpeirei' ore 3e d-rrajopevei -^pfjo-dai rw irovrfpov

e

KaAou

Kat

a? vKeitxriv SiaXeyerai.

alrtft),

TravTos (payrj'' evravQa le '

a 7^*

'

ov

'not

(ftd^ea-de''

l

juei/ r\

8'

yap

<J)r]

civ rj/J-epa

'Airo

(pdyijTe,'

f

'

Ka '

exe?

ctTrodai/fj '." (Lib. I. Legis this point must be inquired into when Allegoriarum.) he authorises the eating of every tree in paradise he addresses one person: but when he interdicts the use of that tree which was

"X

l

ctToQaveiffQe,'

" Moreover

ou^t

:

the cause of good and evil, he addresses more than one. For in the former case he says, " Of all THOU shalt eat ;" in the latter,

"

YE

shall not eat

shalt eat :" and,

"

:

YE

and

" THOU day that YE shall eat" not " THOU shalt die." Philo then die" not

in the

shall

proceeds to explain by an allegory the reason of this change of number. Now there is no change of number in the original, but it

is

introduced by the Septuagint translation. In the Hebrew shalt eat" and DlDfl, "Tnou shalt die"

we have ^DNn " THOU This

is

not the only example of this kind of error in the writings

of Philo.

99 it

And

used in these senses in the Book of Job.

is

belonging to the same root are the words " to make naked, to uncover ;" rmy or

my (Ah-rah),

my

"

But

nakedness."

(Er-vah or

there was also another word

Er-jah), of the same characters D^y (Ah-rum), of quite a different

" signification,

namely,

And

1'

upright.

We

there are several derivatives.

from this word

have the verb Diy

(Ah-ram), "to stand upright."

rimi " "

At the blast of thy nostrils the

waters

stood as a heap of waves."

They

We have also ncny (Aremah), and

pD-iy

And

to

(Ahr-mon), "a

"

STOOD UPRIGHT,

(Exod. xv.

8.)

an heap," (Ruth

poplar tree."

iii.

7),

(Gen. xxx. 37.)

form of the word belong D^Dny (Ahrum-mim), and D^y (Ah-rum), in the age now this

us

before

a

latter

It is

.

curious

again to observe the pains

a

The roots of these two classes of words were probably liy (Our), "the forehead;" and "liy (Oor), "the skin." From the latter is derived D"iy (Ahrom), "naked;" and from the former D"^y (Ahrum), "upright." In Exodus xxxiv. we have an of Moses, that when he came down from the mount Y3S Tiy pp translated thus: "The skin of his face shone." The word Tiy (Our) in this age should be rendered "the forehead." "The forehead of his face was " The skin of his face horned :" i. e. was like to the Moon. was horned" is unintelligible, and we have no authority for ren(Karan) in any other sense, (see Ps. Lxix. 32). translation is " cornuta facies sua." " the skin of translated xix.

dering the verb

The Vulgate

W

teeth,"

my

(Our Shinni), Job " the front or

20,

my

probably, edge of my teeth." verb "liy (Aur), "to arise," viz., "to lift up the forehead,"

is

The

pp

of same derivation, (see Ps. vii. 7.) The verb ")iy (Avar), "to blind," "to put a film over the " the skin." eyes," is derived from ")iy (Our), (See Exod. xxiii. 8. Deut. xvi. 19.) Hence Tiy (Iv-ver), "blind."

is

02

-vy

100 taken by the authors of the Masoretic punctuation to guard us against confounding these words with D^V (Ah-rom), signifying "naked." There is a remarkahle punctuation contrary to the general analogy of syllabication:

we have D^njr (Ahrum-mim), D with double

dagesh after the long vowel 1, to distinguish it from " D^D^JT (Ahm-mim), the former signifying upright,"

And

the latter "naked." is

the

this:

man and

the meaning of the age

the

woman were

distinguished

from the rest of created beings by their upright figure. To this Ovid has an allusion in his history of man's creation, borrowed no doubt from the age now before us:

"

Pronaque cum spectent animalia

Os homini sublime

csetera terram

dedit: caelumque tueri

Jussit et erectos ad sidera tollere vultus."

" Thus while the MUTE CREATION DOWNWARD BEND Their sight, and to their earthly mother tend; LOOKS ALOFT, and with erected eyes

MAN

Beholds his own hereditary

And

our

skies."

own poet Milton has considered

this dis-

tinction of sufficient importance to introduce it in his of man's creation :

" There wanted yet the master work, the end Of all yet done a creature who NOT PRONE ;

And brute AS OTHER CREATURES, but indued With sanctity of reason, might erect His

stature,

Govern the

and upright with front serene Book vn. 505 1'

rest.

510.

TV (Air), the young of an animal from its nakedness, is derived from Tiy Oor "the skin." (See Job i. 21.) Ty (Ir), a city from being situated on a hill, from tiy (Our) "the forehead."

101

And now we

can use the word in each age in

the same sense.

rrwn rvn too ony "

And

rrrr

t^nani

the Nachash was more upright than any beast

of the field."

This

fact is properly recorded to explain the

and extent of that nounced upon him

meaning

which was afterwards pro-

curse,

:

fr)

"

Upon thy

Having thus

belly shalt thou go."

the true meaning of the come to the word of the greatest

arrived at

my

(Ah-rum), we importance in the whole history

word

The Septuagint pahel of the verb

more

force

than

Boshu) equally (Ps. xxii. 6.) a

The verb

literally

itroiTP (Ith-boshashu.)

(Bosh), which

And

" signifies

Hith-

to blush

"

with them the word has no

if written in the Kal.

signifies,

But

"And

the verb

ttTQ signifies

" to hide the

:

translators considered this the

ttni

"be ashamed 3 ."

or

ty

-pro

ittni'^Vi (Velo were not ashamed." they

is

of a totally

different

" to be " to be ashamed/' confounded,"

face."

In three ages of the Bible we have the phrase ttfli iy " And ttfQ "iy frlTI they tarried till blushing" Judg. iii. 25.

y y

11

nXSM "And when

DttPl Y055

n^

IDyi

"

they urged him

till blushing" 2 Kings ii. 17.

And he set it

till

settled his

blushing."

countenance and 2 Kings

viii. 11.

In these ages the phrase should be rendered,, "till sunItfO is a compound word of ttf and Nil, "Going down of Sun," dropping the N. And hence the verb ttTQ "to be con" to hide the face as In one etting Sun." founded," literally set."

sage (Isai. xxx. 5.) the original N of the verb seems to be retained* " In several places it derives its sense from the original idea of going

down."

102 derivation;

it

the Hithpahel of the verb

is

ttfltfl

(Ba-

shash), a word of the same derivation as ruitf (Sha-bath) ; and signifying exactly the same, both derived from ;

one written with the two Shins, and the other

with only one. I will now first shew that this is the case; and then consider the force of the verb in its

Hithpahel form.

We

(Ba-shash) used twice in the sacred writings in the form Kal, and in each case it has as rattf (Sha-bath). precisely the same meaning find the verb

ttftca

o oyn arm

mrb

translated thus in the Septuagint "/ecu 'Mv o Xaos on "And when the people KCKpovwe Mwvafjs KaTa/3rjvat."

saw that Moses

DELAYED

"ceased," "failed" to

Again, Judges

v.

come down." That come down. Exod. xxxii. 1. to

is;

28.

n:n

orca jnro " Sion

translated in the Septuagint, fa-xyvO is his chariot ashamed ?" which is scarcely sense

"

Why

and altogether omits the word is

correctly rendered

chariot so long in

in

coming

Nil*?

our ?"

i.

(La-bo). " version ;

e.

"

Why

;

The age

Why

is

his

does his chariot

delay or fail to come?" In each age the verb is used in the same sense as we find ruttf (Sha-bath).

imar vh nWi om "

And

viii.

day and night shall not cease or (See also Job xxxii. 1.) 22.)

The words

Wl (Ba-shash),

fail."

(Gen.

and nitf (Sha-bath), are

same meaning, and each borrows its sense of " ceasing," from the noun tWTO (Bathresting," or

of the

"

shish),

which was the name given by our

first

parents

103 to the seventh day,

and

" signifies

the Daughter of the

Sun."

now proceed

I

the

verh

consider the Hithpahel form of

to

(Ba-shash), as used in this age. in his Hebrew Grammar gives the pro" First, perties of conjugations grounded on this form, To be, or become that, which the primitive word ttfttQ

Lee

Professor

that,

Secondly, to feign pretend, exhibit, which the primitive word signifies." The

sense

here

signifies.

&c.

,

last

the

primitive meaning of this may have a ive, reflective, or active signification, and either is given to it as 3 the sense of the context may require I would is

given

form of the

verh;

it

.

then the verb

(Ith-boshashu) in the active sense of exhibiting or setting up, that which the primitive word signifies, and 1TO1JT vh\ (Velo Ith" And they had not set up Bathboshashu) will be,

render

"TOITV

1

shish a

b

That

."

they had not yet committed idolatry

is,

Vid. Professor Lee's Gram. 2d Edit. p. 118.

an exactly similar usage of 3$y ( Ah-zab), " an image/' in the Hithpahel form of the verb in the sixth chapter of Genesis h

There

is

:

DTNH njn nm yn pi u crwn n** rwy

mm mm

oroi

And God saw

that the wickedness of man was great in the earth. For every imagination of the thoughts of his (i. e. man's) heart was only evil continually. And it repented the Lord that he had made man on the earth. For he (i. e. man) set up idols in his heart." <(

The

last

clause ought I

conceive to be thus rendered.

The

reader will remark the parallelism of the age.

l^JMT (Ith-ahz-zeb) ItfttQJT (Ith-bo-shesh)

the other to set

;

is

a

word of

precisely the

one signifying generally to

up the particular

same form set

up an

as

idol,

idol Bathshish.

We

104 setting up an image of the Daughter of the Sun. this statement at the same time implies that they Here then concludes the history did this afterwards.

by

But of

man

during his innocency with an awful presage

of that transgression, of which the sacred historian proceeds to give an .

We

have also

(Gen.

iii.

D1H

8)

NlTWl

now

(Vayithchab-bea

" Haadam), where K1H is literally a secret house/' and the age implies "the man made for himself, or set up a secret house," i. e. " hid himself." I have no doubt that in the earliest state of the lan" guage the Hithpahel form of the verb always signified the setting from the noun which the verb and was we should derived; up" see this in every case, if we could now obtain the noun from which each verb is derived. A1 (Hith) signifies "the setting up," from ft T\ the pole of the tent." ).TO (Nathan), which is merely fi rendered into a triliteral word by two formative nuns, signifies in its first sense " to set up," and is so used (Gen. ix. 13) :

pyi "

I

do

set

up

wo my bow

In the seventeenth verse of the

nTiyrin n-nynn up thy countenance,

''Dip

nance,

lift

in the cloud."

fifty-first

(Set arise,

O

(see note p. 99.) is ")iy (Our),

of Isaiah

we have

up thy counteJerusalem." The root of

up

or) Lift

"the forehead."

105

THE HISTORY

OF MAN'S FALL RECORDED IN THE NINETEEN FIRST VERSES OF THE THIRD

IV.

CHAPTER.

WE

are

first

informed that of

all

the beasts of the

field which the Lord God had made the NACHASH was the most upright this, as I have already observed, is recorded to shew the propriety of the curse after;

wards

upon him. By some means this creature, of serpent, was an instrument in promoting

inflicted

a species

the sin of the woman.

impossible that he being the most upright and beautiful of God's creatures was the model from which she made her idol ; and It is not

the Almighty, more fully to express his abhorrence of

her conduct, inflicted a curse upon the animal that even However partook in so small a degree of her guilt. this may be, the woman symbolically ate of the tree of the

KNOWLEDGE

of

GOOD and EVIL

;

that

trans-

is,

She set up gressed the first commandment of God. the worship of BATHSHISH, and induced her husband This is to partake with her in her idolatrous rites. contained in the six first verses of this chapter under a picture of the Nachash giving an apple of the tree to Eve, her eating thereof, and presenting one to her husband, who also partakes with her of the forbidden fruit.

The whole

of the conversation between

Eve and

the Nachash

may be allegorical of the thoughts of the 3 heart of the woman an hieroglyphical description of ;

a

There is nothing new in this mode of interpretation it has been adopted by several learned commentators. " Acutissime omnium sensisse mihi videtur Abarbanel, qui negat Serpentem allocutum esse mtilierem (neque enim dicitur, ut de Balaami :

asina,

106 "

in the chambers of her imagery." Such an interpretation of the age is in unison with " I fear the Apostle's allusion to Eve's transgression : lest any means as the serpent" (is represented to

that which took place

by

"beguiled Eve through his subtilty, so your MINDS should be corrupted from the simplicity that

have) is

(2 Cor. xi. 3.)

in Christ."

The

seventh verse

r6y

as follows:

is

rism on OB^y o iyn

arm

*yy ronpsro

rran or6 In our translation, which is again a literal copy from " And the eyes of them both the Septuagint, we have were opened, and they knew that they were naked; :

and they sewed selves aprons."

(Ey-rum-mim),

fig-leaves

together,

and made them-

In this age we have the word DDT^y I shewed before rendered "naked."

that there were two classes of words derived from two

same

roots of the

characters, but of different meaning,

D^y (Ah-rom), implying

From

"uprightness."

"

nakedness," and Diy (Ah-rum), each of these words is formed

D"Yy (Ey-rum), differing in meaning according to the root to which it belongs we have D"py (Ey-rom), signify" nakedness," in three ages (Deut. xxviii. 48 ; ing Ezek. xvi. 22. 39.) But in the three ages in which it :

asina, aperuit Deus os serpentis) ; sed prosopopoeia est, qualia multa sunt : et Ps. cxLviii. 7, Laudate Dominum, dracones, &c. Job xxviii. 14,

Abyssus

dicit,

Serpentem:

Quod

Non

est in

quasi vero

dicatur, v. 6,

Deus dicitur allocutus iii. 14. brutum animal allocutus esset. mulier quod bona esset ad vescendum, &c.

me;

et

mutum

Vidit

Gen. et

non autem, Audivit vocem Serpentis, inde probari evidenter ait Abarbanel eum non alloeutum esse mulierem, sed hoc dici, quod cum Serpens in illam arborem saepius ascendisset, et inspectante Eva comedisset, nee tamen mortuus esset ccepit ea cogitare illos fructus

non

esse lethales, idque perinde fuisse ac

Non moricmint"

(Pol. Synop. Critic.)

si

Serpens dixisset,

107 occurs in this chapter of Genesis it is derived from 3 " the other root D^y (Ah-rum), signifying uprightness ." This word is Diy (Ah-rum), " upright," with a (>), im-

plying "sight," inserted, and its meaning is "upright and seeing," i. e. " seeing a God," " having made the visible image of a God." The word is not found exactly in

perfect form in any other part of the Bible, therefore I cannot this interpretation by similar usage of the word. But there is a age

its

and any

where the word "Vy (Eyr), which is the same word without the formative D, is used in a very similar if not the same sense. The prophet tells us that "he saw a WATCHER and a Holy One come down from The word Heaven, (chap. iv. ver. 10. Heb. 13 Eng.)

in Daniel

Ty

(Eyr) translated "watcher," order of angelic beings which standing before the throne of

his face.

word

And

being are

God

one

of

that

represented

as

and beholding

such I believe to be the force of the

b

DTPy (Ey-rum), in Genesis applied figuratively And the verse should to the worshippers of an idol. " The of both of them were be rendered thus eyes :

opened" (that

knew

they

is,

that

they looked upon their image), and they were seers (seeing), that is,

(worshippers of a visible object) ; and they platted a branch of the fig-tree and ma'de for themselves wreaths or garlands ;" for the purpose of their idolatrous worship follows the sentence of God upon all the parties .

Now a

The word only occurs in these six ages. The word is the same as that used in the Zendavesta to represent the evil spirit, ARIHMAN. Of this I shall have occasion to speak more fully when I consider the Persian Cosmogony. b

c

Ezekiel, in describing the idolatries of the mystical Aholibah

word ^TOn (Chagori), as part she commits adultery; the verb also used by the same prophet in connexion

in the twenty-third chapter, uses the

of the dress of those with

(Ta-pher) is with idolatry, (chap.

"")2.n

xiii.

whom

18.)

108

The voice of transgression. as heard in the garden, represented being as endeavouring to hide himself from his preand afraid because he was DTy In

concerned

Blohim

Adam sence,

in

this

first

is

(Ey-rum). answer to the question, " Hast thou eaten of the tree which I commanded thee that thou shouldest not eat

man endeavours to throw the blame on a the woman, the woman on the serpent The sentence is now ed upon all the perpetrators thereof?" the

.

of this

First, the

sin.

Nachash

his belly all the days of his Eve is, that, as she had set

is

life.

sentenced to go upon The sentence upon

up an image of a female

idol, she and her whole sex should be punished by the sorrows of childbirth, and by being in subjection

an

for

to

Adam

man.

is

condemned

to toil

and labour, and But at the same

the ground cursed on of him. time a promise is given that in process of time the seed

woman

of the a

The

put an end to

shall

following

is

his translation of the

all

the evils occa-

given by Professor Dathe in the notes upon Pentateuch as the ingenious hypothesis of

an anonymous author: " Fox Dei per hortum ambulantis est tonitru, quod constat saepe hoc nomine venire. Sub vesperam nempe oritur tempestas, prima fortasse in orbe recens creato.

peccati

conscii

sibi

minatus fuerat,

cum Adamo

et

si

terrentur,

Cujus tonitru

mortem

de fructu arboris

Eva

(v.

vetitae ederent.

homines

quam Deus

eis

Colloquium Dei

13), morsus conscientice sunt alter in alter devolvit.

9

um

culpam

cusationibus, quibus

et fulgure

timentes,

cum

ex-

Sed tem-

tonitru continue resonante, ita ut nullibi se pestate ingravescente, tutos existimarent, fugiunt e paradiso, hinc (v. 23) Jova dicitur eos ex horto expulisse. At enim vero, dicis, hujus expulsionis in fine capitis

demum

mentio

Evse ab

Adamo mutatum,

fit,

et

multa narrantur quae earn pre-

et serpentem, nomen vestium usus monstratus. Recte quidem.

cesserint: sententia dicta in

Adamum, Evam,

ut quo quis ab auctore, tantae imprimis antiquitatis, requirat, Fuisse vero hominum fugam ordine singula se exceperint, narret? a Paradiso, sive expulsionem eorum, conjunctam cum ilia tempestate, sive terrore propter vocem Dei concepto, apparet ex eis, quae v. 20

At

et 21, narrantur, qua?

nemo

dixerit in paradiso esse facta."

109 sioned by this plishing this

first

transgression,

although in accom-

work the seed of the woman himself should

some degree partake of the curse now introduced. And this promise would be depicted by a more powerful Nachash, as the promised seed biting the head of in

the

first

while this latter

Nachash,

could

only bite

And

hence no doubt originated that worship of the serpent which so universally prevailed among mankind. It had not respect to the serpent the

tail

of the former.

b

that tempted Eve ; but to the promised seed of the woman, that powerful Nachash, which should in due time come into the world and restore all things, termed

by the Jews o

NIPT

" e^xoyuevos,

and rendered in Greek COMETH." And this was

(Hab-ba),

HE THAT

strikingly represented in Phenician mythology by a beautiful serpent entwined around an egg, implying that the seed was not yet come was as yet in the

womb

of time.

WAIT FOR HIM, FOR HE WILL SURELY OME. b

"It may seem extraordinary that the worship of the serpent and it must should have been ever introduced into the world appear still more remarkable that it should almost universally have :

prevailed.

As mankind

are said to have been ruined through the influence

110

am

convinced, from various ages in the sacred an emblem of the that AC HASH as the prowritings, mised seed was familiar to the prophets and pious men I

N

and moreover that it was accompanied by some words the same or similar to those which I have annexed of old

;

to the hieroglyphic figure.

In the forty-ninth chapter of Genesis we have an

of Jacob's prophetical declaration respecting each of his children. In the midst of these sentences

he suddenly exclaims

:

mm "

FOR THY SALVATION

wnp I

-\r\ywb

HAVE WAITED, JEHOVAH."

(ver. 18.)

There appears no connexion between this sentence and the foregoing or following verse. Why then did the Patriarch exactly at this period of his prophetical declarations introduce these words? The preceding verse fully explains it

:

n

vr

ten

"

Dan shall be a NACHASH by the A SERPENT by the path That BITETH the horse's HEELS,

And

way,

his rider falls backward."

influence of this being, we could little expect that it would, of all other objects, have been adopted as the most sacred and salutary

symbol, and rendered the chief object of adoration. Yet so we find it to have been." (Bryant, Vol. i. p. 473.) See also Stillingfleet's

"

Origines Sacrae,"

Book

in. Chap.

iii.

Sect. 18.

Ill

The

description to

recalled

the

here

dying

Dan immediately

given of

mind the emblem

Patriarch's

of the promised seed, and he makes a declaration of his faith, of that faith which distinguished the real believer, the true servant of God, and he probably

adopted the words of a motto attached to it. With this declaration of Jacob, and with the meaning which

have before given of the word SHILOH, let the reader compare a age in Isaiah, where the prophet is eviI

dently foretelling the advent of the Messiah

:

DYQ "fr

wip nt

rfr:o

"

And

Lo

it shall

this is

our

iTr6tf

i^p

be said in that day, ELOHIM, we have

run

mm

nr

WAITED

for

him,

and he will SAVE us: This is JEHOVAH, we have WAITED for him, we will exult and we will rejoice in HIS SALVATION." (xxv. 9.) In this age SHILOH the promised seed is evidently alluded to, and is termed both ELOHIM and

JEHOVAH.

(See page 86.) In the twenty-first chapter of Numbers

it is recorded that upon the Israelites murmuring against God, " The Lord sent THE NAC HASHES flying serpents among

the people, and they bit the people; and much people of Israel died." By the command of God, "Moses

made and

it

a

NACHASH

came

of brass

to that if

and put

it

upon a

pole,

THE NACHASH had bitten the NACHASH of brass he

any man, when he beheld Here was kept up the

lived."

idea,

with which the

people were quite familiar from their picture history of man's fall and of the promised seed. One NACHASH bites the people,

and to another

NACHASH

they look

112 for deliverance.

Our Lord connected himself with the

N AC HASH

up by Moses

lifted

consequently with the original

in the wilderness,

N AC HASH,

and

of which this

was an emblem, in his discourse with Nicodemus As Moses lifted up the serpent in the wilderness, even so must the Son of Man (the promised seed) be

latter

:

"

The learned ruler of the Jews no doubt up." 3 force of our Saviour's allusion saw the fully lifted

.

In the above of man's that there

any

fall it will

be observed

no mention made of the interference of

is

And

evil spirit.

in the whole course of the sacred

history there is not one text from which we can rightly infer that there is an order of beings, such as are genefallen angels, or that sin existed Divines find a difficulty transgression.

rally represented

before

Eve's

by the

in reconciling the sin and rebellion of man with that It is instate of innocence in which he was created.

deed hardly credible that any creature endowed with reason should transgress the commandment of his Creator,

with so heavy a curse annexed to the thereof; and they seem to think that this

especially

transgression

can be got over by transferring the original guilt to another class of beings. Now surely this is explaining one moral phenomenon by the arbitrary assumption of another far more one. a

If It will

it

difficult to

explain than the former

be a thing incredible, that

man

left

to

be observed that on the cap of the figure in page 68 This, as we know from

there are the remains of an ornament. similar figures, promised seed.

was a It

is

coiled serpent, an emblem not impossible that there

no doubt of the was a tradition

derived from some prophecy, that the promised seed should descend from Ham; which appears to have been the case through Rahab of Jericho, a Canaanitish woman, who married Salmon and

became the mother of Boaz the grandfather of Jesse the father of David.

113

how much more incredible who enjoyed much nearer with communion God, and far excelled man in every intellectual faculty, should he the authors of sin? But his

own powers should

is it,

sin,

that an order of angels,

I will proceed to examine the evidence of God affords us upon this subject. I will consider those texts

which the word

which may have conduced

to the generally received opinions: the total silence of

scripture respecting such beings, and the positive statements of our Lord and his inspired apostles respecting I may here be allowed to the devil and his angels. guard the reader against any mistake respecting the object I am pursuing: I am not attempting to prove

that Satanic influence has not existed, or does not exist,

but that the authors of

it are not fallen angels, and before no existence Eve's had transgression. There are two ages which may be thought by some to establish the received opinions :

"

For

if

God

spared not the angels that sinned, hell, and delivered them into

but cast them down to

chains of darkness, to be reserved unto judgement ; " And spared not the old world, but saved Noah the eighth person, a preacher of righteousness, bringing

upon the world of the ungodly And turning the cities of Sodom and Gomorrah into ashes condemned them with an overthrow, making them an ensample unto those that after should live

in the flood

;

"

ungodly

And

;"

(2 Pet.

ii.

46.)

again,

" I will therefore put you in remembrance, though ye once knew this, how that the Lord, having saved the people out of the land of Egypt, afterward destroyed

them that believed

not.

H

114 "

but

And

the angels which kept not their first estate, own habitation, he hath reserved in ever-

left their

lasting chains under darkness unto the

judgement of

the great day.

" Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over

and going

after

strange flesh, are set forth for an example, suffering the vengeance of eternal to fornication,

fire."

(Jude

57.)

The two

ages evidently allude to the same event, and the explanation of one will serve for both a .

The word

ayye\os constantly used with no reference to spiritual beings by the later Jewish and early need no other proof of the Christian writers. is

We

meaning

it

obtained than the use

made

of

it

by St John

The head or chief of each church in the Apocalypse. the called is Angel (ayyeXos) of that church. These writers adopted this meaning from the word "JN^D (Malac), Hebrew signifying " a king," and likewise When they wished to or "a messenger." word l^D (Malac) in Greek they made use in

" an angel," express the of the word

ayyeXos.

St Peter

is

warning the Christians to

epistle is addressed against the false teachers

whom

his

who were

heresies, and would thus bring hearers the judgements of God, (ver. 1)

introducing damnable

upon their and he calls judgement

their attention to three examples of God's upon apostate sinners. The first is that of

the vengeance of God upon the angels (ayye\oi, DON^D), " who sinned ;" in the corresponding age in St Jude, "who kept not their first estate, but left their own habitation."

Some commentators

consider the apostles

in these ages as alluding to the judgements of a

upon

Jude in place of the deluge cites the judgement of the Israelites in the wilderness.

St

God God

115 brought upon the Cuthites at the building of the tower of Babel. The given of that event is so concise in the Bible, that very little can thence be

the circumstances attending it; but

known

of

we have the most

undoubted evidence in the traditions of every nation, that some powerful leaders, D^^D (Mela-cim), were at that period dispersed by a manifestation of God's power, and they are universally represented as being driven b I am inclined however to think into Tartarus or Hell .

that the apostles allude to the great antediluvian apostasy of the family of Cain, briefly recorded in the fourth

of Genesis:

chapter

"And

Cain went out from the

presence of the Lord, and dwelt in the land of Nod, on the east of Eden and he builded a city and called

it

after

the

name

of his son Enoch."

There

reason for concluding, from the third verse of the " God had striven" with sixth chapter of Genesis, that

is

human

by some awful judgements before he " brought a deluge upon the earth to destroy man from the

race

the face thereof." St Peter in his first epistle speaks " of spirits in prison," (iii. 19) ? the same as those he alludes to in this epistle as "delivered into chains of darkness," and "reserved unto judgement;" and in that age he leaves no doubt as to whom he refers by " which sometime were disobedient, when once adding :

the long-suffering of God waited in the days of Noah, while the ark was a preparing." The apostles call the attention of Christians to these

examples recorded in the Bible, of God openly punishing mankind by judgements from heaven, as warnings

And no arguagainst the influence of false teachers. these ages uned

ment can be drawn from by

collateral evidence in favour of the generally received

opinions. b

See Bryant's Mythology, Vol.

H2

m.

116

There any

is a perfect silence in scripture respecting fallen angels, or the existence of sin prior to Adam's

Our Lord

transgression.

in his discourses never uses

an expression which implies such a notion. We might have expected, especially in those which attended his ejection of evil spirits, to have found some expression which might lead us to know that they had been angels

The devils when allowed to speak themselves of light. never insinuate such a thing. When our Lord cast out that evil spirit, which was called Legion, he said ; " Art thou come hither to torment us before the time ?" and in the parallel age (Luke 29) " he What have I to do with thee, 28) says Jesus, thou Son of God Most High? I beseech thee (Matt.

viii.

;

viii.

;

torment

me

demons

knew Jesus and acknowledged him

not."

From

we

this

that

learn

Messiah, and that they were looking forward when He would be their judge i. e. their ;

these

as

the

to a

day was

state

that of guilty individuals, awaiting the day of judgeOur Lord gives frequent descriptions of the ment.

day of judgement, the angels of God are constantly introduced in that scene, and all mankind are represented as standing before the judgement-seat of Christ, but no mention is made of any separate class of beings like to fallen angels

"

When

:

the Son of

man

shall

come

in his glory,

holy angels with him, then shall he sit upon the throne of his glory : " And before him shall be gathered all nations :

and

all

the

separate them one from another, as a his sheep from the goats divideth shepherd " And he shall set the sheep on his right hand,

and he

shall

:

but the goats on the "

Then

shall the

left.

king say unto them on his right

hand, Come, ye blessed of

my

Father, inherit the king-

117

dom

you from

the

he say also unto them on his hand, Depart from me, ye cursed, into everlasting prepared for the devil and his angels."

left

for

the

foundation

of

prepared

world "

Then

shall

Can any thing he "

fire,

clearer than that in this age

by angels" is meant the whole body of wicked souls from the creation to the day of judgement: this place is prepared for them, as the kingdom of heaven for the saints. It is the same as if our Saviour said, "prepared for you, the devil and his angels." Our Lord also in another most remarkthe devil and

his

able age points out Satan or Beelzebub, constantly spoken of as the head, chief, or first of the evil spirits. The Jews were boasting that they were the children of Abraham. Jesus said unto them, " If ye were Abra-

ham's children, ye would do the works of Abraham. But now ye seek to kill me, a man that hath told you the truth, which I have heard of God: this did not

Abraham."

"

Ye

are of your father the devil, and the lusts of your father ye will do. He was a murderer from the beginning, and abode not in the truth, because is no truth in him," (John viii. 44). The age the original is: "'E/cetVo? avOpwTrotcTovos v\v OTT " He was a MANSLAYER (from or) at THE />X^ 9 -"

there in

BEGINNING;" StPaul

in his

clearly pointing out

and defining Cain.

" The Epistle to the Corinthians says, the Gentiles sacrifice, they sacrifice to

first

things which devils and not to God."

Now

St Paul was well aware

that the heathen offered no sacrifice to any fallen angels, but to the manes of departed heroes; and the apostle

very properly their spirits, devils; as we know they were most of them mighty conquerors, and during their lives prodigies of cruelty

and debauchery.

118

And

it is

surely probable that the Satanic influence,

which has been exercised over the human race, should be the consequence rather than the cause of sin part of that punishment which was brought upon mankind by the ;

fall.

And

is it

not improbable that

man

should

when

created be exposed to the very greatest of all curses, the influence of a powerful evil spirit? The very

first

notion interrupts the whole plan of redemption. Our his that the main of Lord frequently states object

coming was to destroy the power of Satan. Now if Satan's power over man existed before the fall, our Lord came to redeem us from a certain evil that existed independent of man's sin, and had Adam never transgressed we should have stood in need of a Saviour.

God might us to

leave spirits,

righteous judgement upon our race the influence of those wicked departed

in

whose condition was the result of man's rebel-

And it is not at all difficult to imagine that wicked souls in a state of hopeless misery, if permitted by God, would endeavour to seduce others into the lion.

same

state.

This view of the

subject, while it brings

upon man the whole guilt of sin and rebellion against God, magnifies His mercy and enhances the worth of the Saviour.

This question may be asked: If such be the case, how came the opinion so general respecting fallen

There can be no doubt respecting the source whence it was obtained. angels,

The

and whence was

it

derived?

notion of the existence of a fallen angel is found in the Zendavesta. The ARIHMAN of Zoroaster first

The later Jews became the original model of Satan. Persian conversant with the mythology, and introduced

is

this

and

with various

other

notions

into

their

writings;

it seems to have been adopted by the early Christians without any enquiry into the scriptural authority

119

upon which

it

by clothing

Our immortal countryman Milton,

rested.

this

fiction

of the Persian mythology in

the beauty and attraction of poetry, has so recommended it to our imagination, that we almost receive all

as of divine authority ; and we feel a reluctance to be convinced that all his splendid fabric is based on falsehood. it

AN

V.

OF ADAM'S GIVING A TO HIS WIFE.

IN the twentieth

verse

of

NEW NAME

chapter

we

of his wife

mn

the third

have a new name given to the woman. "

And

the

man

called

the

name

(Chav-vah), because she was the mother of

We

are not informed

all living."

upon what occasion

this took

we are place, but from the name and its derivation led to suppose it was upon the birth of their first child, 51

a daughter.

Cain and Abel must both have married

and these were probably born before their This supposition explains the meaning of "I have exclamation on the birth of Cain

their sisters,

brothers.

Eve's

;

A MAN from

She rejoiced that gotten last the Lord had given her a male child, a son. the Lord."

a

See page 57-

at

120

VL A STATEMENT

OF THE MANNER IN WHICH FIRST CLOTHED.

MAN WAS

THE next event recorded is in the twenty-first verse of this chapter " Unto Adam also and unto his wife did the Lord God make coats of skins, and clothed :

them."

Here again we have a false translation borrowed " from the Septuagint, and universally adopted, ^troJi/as Is it not very improSepnarivows" "coats of skins." that men in a climate such as we have reason

bable

to believe that of

Eden

to

have been, should use for In some northern climates

clothing the skins of beasts ? they are worn, but not without linen or flannel under

We

them.

have reason to believe that animal food

was not eaten until after the deluge, when God gave the permission to Noah. And that all mankind should be clothed in skins of animals offered in sacrifice is quite incredible, and has only been maintained by those to build up a theory re-

who have been endeavouring

But it is needless dwelling specting primitive sacrifice*. the upon improbability of the statement, for the sacred writings

tell

Dfca^i

*

And

the

us no such thing:

iy maro vwvb) mxh arta mm wjn LORD GOD made for the man and for

his

wife cotton-cloth, and clothed them."

That is, God taught man the use of the cotton-tree, and to make cloth of that substance. The word which is here used is JTDfO (Cotnot) ; a

See Davison's

Sacrifice."

sf

Inquiry into the Origin and Intent of Primitive

121

same as our word Cotton, which The word came in process of time

very nearly the derived from it.

be used

to

made

of cotton, as well as for the

The word

occurs eighteen times in the case, when used as a

for clothes

article itself.

is

books of Moses, and in every garment, signifies one of cloth.

The word which would

have been employed, had the writer intended to convey us the notion of a garment

We have

(Numb.

xxxi. 20)

ny

"

And

^D

made

of skin,

is

Til (Beged).

:

toi

TQ

tai

every garment and every utensil of skin."

But the most remarkable thing is that the mistake should have occurred, as the authors of the Masoretic punctuation, with their usual precision, have carefully distinguished the word, when used simply as cotton, and when applied to a garment.

When

the word signifies cotton,

rrbro Cothnoth

When

its

punctuation

is

b .

JWO

the word signifies a garment, sing.

or

c

rorp Cut-to-neth, or Cetho-neth When the word signifies garments, .

tonoth If

plur.

JWO

Cut-

d .

we

"

cotton," reject the points JTDro (Cot-not) is "a " (Cotnet) garment," or garments."

and roro But what is the meaning of the word my (Our), which certainly signifies skin ? The phrase is this ; God made them cotton-skin, i. e. cotton-cloth. The nearest substance to which our first parents could liken it was skin, and hence they called it from its b

Gen.

iii.

fine cloth, the c

work

Gen. xxx vii.

Lev.

viii. 7-

d

Exod.

Exod. xxxix.

21.

27-

"And

they made the .cotton

of the weaver."

3, 23, 23,

31, 32, 33.

Exod.

xxviii. 4, 3Q. xxix. 5,

xvi. 4. xxviii. 40. xxix. 8. XL. 14.

Lev.

viii. 13.

x. 5.

122 " cotton-skin."

Of this mode of giving names, could be cited even in our own language, many examples but one shall suffice. now, after the cotton has material

We

been separated from the pods in which "cotton-wool;" not

it

that

it

is

it

grows, call

properly

speaking

"

wool," but being more like that substance than any The other familiar to us, we define it by that name. version of this age in the

by

"

And

the

npn

pttna^

nnnrfn

Lord God made

for

m*b xrkx

Adam

garments of splendour (white garments) their flesh, and clothed them."

would seem that the author of

It

of Onkelos

Targum

is

:

-nyi

and his wife for the skin of

this paraphrase

read in the original liyty if so our translation should " And the Lord God made for Adam and his wife

be

:

cotton for the skin, and clothed them."

That God taught men

to

make

cotton-cloth, is

observation which the historian would make, and

it

an

was

important to transmit the

knowledge of it to posterity. When mankind dispersed after the Deluge, they all carried with them this art, and we find cotton to have

been the clothing of oriental nations from the

earliest

a

periods

.

From an article upon " COTTON," in a number of the Saturday Magazine now before me, I extract the following age, not only a

shewing the antiquity of this art, but also that it was derived to " all nations from one source. Spinning or converting cotton- wool the next into thread, is process in the manufacture of this useful The rudest, and at the same time the most ancient immaterial. plements employed for this purpose, were the distaff and spindle. It is worthy of notice, that the same plan has been resorted to by the early inhabitants of every country yet discovered, and that the natives of India, and of some other parts of the world, still

employ

this simple invention."

12,3

THE OF MAN'S EXPULSION FROM PARADISE, AND THE NEW CONDITION IN

VII.

WHICH HE WAS PLACED, CONTAINED IN THE TWENTY-SECOND AND TWO FOLLOWING VERSES OF THE THIRD CHAPTER.

TOD in^D rrn own )n DTK rnm nfofc Tn tei twin YVD w nph IT n^-p "

And

the Lord

God

Behold the man

said,

know (or in the knowledge "the man is created in our

e.

jrn

as one

good and evil :" likeness, and is a

of us to i.

is

of)

"

Let him not put forth rational responsible being :" his hand and gather also of the tree of lives, and he shall live for

many

ages."

the second commandment,

Let him not now transgress e. shed man's blood, and

i.

his life shall be prolonged to

There are many

b

many

days of the article examples .

used in the sense of a simple negative

on "

Swear unto

selves."

me

n

that ye will

being

ijnan

+>

nyjsrrja

|3

.

not

fall

upon me your-

(Judg. xv. 12.)

b " It must be plain from scripture that D/IJ? (Olam) is so far from implying a necessary perpetuity, that it is applied to such things as can have no long duration, as Exod. xxi. 6, and he shall

serve

him

aTljf) (Lolam), that

is,

as the

Jews themselves expound

to the next jubilee, though it were near or far off. So 1 Sam. i. 22, where Samuel is said to abide before the Lord for ever D^TJTTV

it,

(Ad-6lam)." c

Stillingfleet,

See Noldius.

Orig. Sacrae,

"]3 NE.

Prohibitivum."

" turn merely the imperative of H3S that

which the following verb

Book

;"

implies.

i.

e.

n. Chap.

The

?.

particle |2

is

turn away from doing

124

rni rron p "

Thou

shall not

of the land."

"

And

make

a covenant with the inhabitant

(Exod. xxxiv. 15.)

the Lord

God

him

(inrf^l) from the garden of Eden, to till the ground from whence he was taken." " And he drove out the man and he ; placed at the east of the garden of

sword turning every of lives."

We

sent

Eden way

the cherubim, and a flaming keep the way of the tree

to

here observe that the word pitw (Vay-yash" he placed," is a word used cen), which is translated the Deity it is the root of constantly respecting

may

HDW

:

"

presence of God." rosnnZDPT mnrr " the (Ha-chereb Ham-mith-hap-pe-ceth), flaming sword " the wheels" deturning every way," is analogous to scribed in Ezekiel (i. and x). This emblem of the

SHEKINAH," "the

Creator was placed here to keep

men

in awe,

and to

guard them against transgressing the commandment of God; for such is implied by "keeping the way of the tree of lives." I have, according to the order in

which we find them,

connected the twenty-third and following verse with the preceding one ; but I believe this is not the order

which they should stand.

The

twenty-third and twenty-fourth verses should immediately follow the nine-

in

teenth.

(See note, p. 108.)

HEATHEN COSMOGONIES. I

BEG now

to call the reader's attention to three

ancient cosmogonies, which have heen preserved to us heathen writers. When we consider the source

by whence these were

derived,

we

shall

he convinced that

they are of considerable value, as connected with the Mosaic of the Creation and Fall of man. These

cosmogonies were not the inventions of their reputed authors, although they may have mixed with them various apocryphal notions of their

own; nor

are they,

many have imagined, borrowed from the records of the Jewish legislator. When mankind were dispersed

as

some centuries after the deluge, each tribe would take with them the same hieroglyphic pictures of the history of the creation, fall, and deluge, and from these they derived their respective histories of these events. These narratives are as similar to each other as we could

expect to find them under these circumstances. They all exhibit the same grand features, but differ in their minor points. The outline is the same, but the details

vary both in their proportions and colouring and such must necessarily be the case, as these hieroglyphics ;

were transferred to phonetic characters by nations more and probably or less advanced in literature and science ;

long before this event took place,

many

idolatrous rites

had been established, the knowledge of the true God was in a great degree lost, and " men had become vain in their imaginations, and their foolish hearts were darkened."

The

above considerations render the

fol-

lowing cosmogonies highly important, as connected with the Mosaic history of the Creation and Fall.

THE COSMOGONY OF THE

PHCENICIANS.

EUSEBIUS has

preserved to us an of the of the Phoenicians written by Sanchoniatho,

Theogony

and translated from the original into Greek by Philo-

As

Byblius. it

is

very

we now have "

Trepas.

goes respecting the

it

will give the

I

Creation,

whole age as

it:

TWV oXwv

Triv

irvev/uLaTcoorj,

ficooes*

as

far

curious.

TTVOY^V

rj

VTToriOerai

dp-^rjv

depa



KO!

depos fy
nravTa ce elvai aTreipa, Kal Sid iroXvv aiwva /u) ''Ore ce, (pqGtv, ypdcrOrj TO irvev^a TWV iSicov

KOL eyevero ffvyKpcuris, y TrXoKrj eKeivrj eK\rjOrj TTO^OS* OLVTYJ

^6 CLp^T]

KTUFW'

Kat

CK

TWV

b\cov,

TJJS CLVTOV (TV/U.7T\OKrjS TOV TTI/eJyUaTOS

K

Mwr. TOVTO

TtVes

oi 5e <j)d(Tiv iXvv,

'Hi; oe

ToiavTr)

fj.eya\a.

"

K\ij0rj

^\OS T

MttJT,

OVK.

^wa

Kal

Kttl

t/

KOL yeveais

aicrOrjGiv,

TOUT'

ZtD0acr^yUti/, ojmoia)^

yVTO

jmi^ecos orrj^J/iv.

/crtcrea)?,

e^ovTa


avTwv

fjiev

vSaTcaSovs

GTropa

Kal av7r\a(r9ri

ovpavov KctTOTTTat, ^6\afJL\l/

T'IVOL

vopd,

^iwa

Tracra

eyevero

TCLvrris

eyeveTo

OVK eyivCOffKC TTJV ttVTOV

CtVTO C

/CT/(Tft)S aTTClVTCOV' KCtl

(vov

d(7T|06S

J~

eo-Tii/

a-^rjfjiaTi 9

T

wv

/cat

Kal CLCTTpa

Koa-/u.oyovia."

He

supposeth that the principle of the universe was a dark and windy air, or a wind of dark air and

and that these things were and having no finite bound. And when, he

turbid

chaos, infinite,

darkness;

with his own principles, and a mixture was made, this union was called Ilo^os. This was the beginning of the creation of all things. says,

But

the spirit

it

did not

fell

in

know

love

its

own

creation.

And

of this

was produced Mot, which some

call

mud, others the putrefaction of a watery mixture. from this came all the seed of production, and

And

union of the

generation

spirit

of

the universe.

the

But there were certain

127 animals not having sense, of whom were begotten animals having sense, and they were called Zophasemin, that is, lookers at the heavens, and they were made And Mot, and the Sun, and in the shape of an egg. the Moon, and the stars, and the greater stars, shone Such is the Phoenician Cosmogony." forth.

In the beginning of this age we see the description

of the

the waters. so

for

Spirit of

God moving upon

The word Mot, which

the face of

has afforded room

conjectures respecting its derivation, is 3 the same as the word DliTfi (Tehom) written backwards ;

many

rendered into Greek characters

it

would be TO^, and

reversed /u^r, rightly explained in the text. Mot is afterwards used to signify the earth, as appears from the concluding sentence, where the author shews his

knowledge of astronomy,

viz.,

that

the

earth

was a

But the age to which I particularly wish to the reader's attention is "^H^ e -nva tya OVK e^ovra wv eyevero ^coa voepd, K.CU K\ijBrj T^w^dcrrj/unv, aio-Orjcriv, e

planet. call

TOUT ecmv ovpavov KaroTTTcu." "But there were certain animals not having knowledge, of whom were begotten

animals having knowledge, and they were called Zophasemin, that is, LOOKERS AT THE HEAVENS." Here we evidently have the word DDTy (Ey-rum-mim), transa

" The Grecians wrote from

left to right, but the more Eastern This was a circumstance which they or to which they did not always attend; and were therefore guilty of great mistakes; and these consisted not only in a faulty arrangement of the elements of which the

nations from right to either did not know,

left.

names are composed, but

also in a

wrong

distribution of events."

(Bryant, Vol. HI. 316.) is 133 (BCC) (Cocab), "a star," written with a Greek termination. Ovid seems to have been

The word BACCHUS from

left to right

aware of this meaning of the word, when he thus addresses Bacchus: " Tu formosissimus Conspiceris coelo."

alto

128 lated exactly according to the it.

given

meaning which

have

I

(See page 106.)

Philo-Byhlius goes on to give us Sanchoniatho's of the first inhabitants of this earth as follows :

(

ETra

Baai/, TOVTO

OvtjTovs

Tlpwroyovov TOV AlWVa TYfV

CtTTO

K\rjOijvai

wv TOV

Se

rjXiov,

Kvpiov,

vvpavov,

"

$e

avopaS)

TWV

TOV

VVKTO.

oi/Ta*

$6VO)V

epimyvveiv

/caXoi/i/res,

o

ets

evo/ULi^ov

Trapd

/ecu

evpelv

OLKJJa-ai T)I/

opeyew ecrrt

Alwva

TOVTWV

K

KCU

dve/wv

KaXov/uLevous.

TpO(pqv,

TOUTOV yap 9 ^p^^ 1 ) Oeov

Zei)? ^e

KoXiria

Tevov KCU Tevedv, Kal

yevojmevwv, TO.S X^ljoas

Be6\(raV>7^

He

e/c

yeyevrjaQai

(prjai

yvvaiKos CLVTOV

ce

TOl)?

(f>

ovpavovs faovov

ovpavov

<&oivil~i

avpios

Trapd 'EXXiycn."

then proceeds

to

say,

that

from the wind

Colpias and his wife Baau (which means night), Aion and Protogonus, mortals so called, were produced that Aion first found food from the trees; from these were born children, who were called Genos and Genea, and ;

that they dwelt in Phoenicia;

these

in a

season of

great drought began to worship the Sun, for they considered him, he says, the only lord of heaven, calling

him BEELSAMIN, which Lord of Heaven, but

in the Phoenician tongue is

in the

Greek ZEUS."

We

have here in Genos and Genea the names of Cain and his wife. The Coptic X (Genga) corresponds with the Greek F, and with the Hebrew p; hence the

Hebrew

would become X, which in Greek Fei/os is pp (Khin), with a Greek As Eve was called nttfN (Isshah), from termination. her husband ttPN (Ish), so Cain's wife was called rop (Khinnah), from pp (Khin) her husband. p in Coptic

would be rendered

F.

Sanchoniatho in the above age alludes to the of idolatry, namely, the paying adoration to the Sun; and s for it by stating that it commenced in a season of great drought.

first

sin

129

THE COSMOGONY OF HESIOD. HESIOD, who before

century

lived

between the eighth and tenth sera, and is supposed to

the Christian

a

have been a priest of the temple of the Muses derived from the sacred records to which he would have access, his notions of a cosmogony which we find interspersed ,

We

have few details respecting throughout his works. the creation, but in both his poems "The Theogony," and " The Works and Days," he introduces the history of Eve's transgression and fall with so little fabulous disguise or addition, that no one can doubt that the poet, or those from whom he obtained his knowledge,

were conversant with the original hieroglyphic pictures from which the Mosaic was derived. The W

H

his of the creation:

is

following

TOL fJLV TTpWTlGTO. XttO?

Fat' eupvcTTepvos,

yVT

aVTOLp

7TlTa

TTCLVTCW e^o? dcrtyaXes aiei

AOavcLTcov, 01 eyovai Kapr) vi(poevTo<$

TapTapd T

H

o

-rjepoevTa /u-v%w ^Oovos evp

E^oo?, 09 /ca\\t(7To? e v aOavctToiori rjs,

TTCLVTCOV

re Oewv, TTCLVTWV

kv GTyOecra-i voov, E/c

Xaeos

NI//CTOS Oi/S"

KVGcraiuLevr},

O(f)p

There

-re,

KCLI

fjieXaivd

KOI

EjOe/3et

e7ri(f)pova ($ov\ijv.

re Ni)f eyevovTo.

H^eprj e^eyevovro, <j)i\OT

TOL TTOWTOV /mev eyeivaTo Icrov

oe

Ovpavov

a

E^>e/3o

S avT AiOyp re

TK

Fata

o

T a

ctffTepoevO',

eit]

'iva

/ULIV

e

irepl iravra

/mciKapea-fft 6eols eoo? d
much doubt

respecting the occupation of Hesiod, and which he lived. (See " Elton's Hesiod,, with a Dissertation on the Life and ^Era, the Poems and Myis

also the exact period in

thology of Hesiod.") I

130 '

Teivaro Nvju.(j)6(*)v,

H

ovpea paKpa, Qewv ^apievra^ evavXovs vaiovffiv av ovpea firjGaricvTa.

at

$e KCU oLTpvyeTov TIeXayos TCKCV oiS/maTt 9vov,

Hovrov, arep 0tXorvros (pifiepov' avrap eTretra QvpavM evvrjOeiaa, TGK QKCCIVOV fiaOvSivrjv. Koiovre, KpeTovO* YTreptoi/ar', lairer ovre,

Seiavre, Pe/ai/re, Qe/mivre,

Mi/^yuocrui/j/i/Te."

(Deor. Gen. 116

135.)

" First Chaos was; next ample-bosom'd Earth, for evermore The seat immoveable

Of

those immortals, who the snow-topt heights Inhabit of Olympus, or the glooms Tartarean, in the broad-track'd ground's abyss.

Love, then, arose most beautiful amongst

The deathless deities; resistless he Of every god and every mortal man Unnerves the limbs; dissolves the wiser breast By reason steel'd, and quells the very soul.

From Chaos, Erebus and ebon Night From Night the Day sprung forth and :

Whom Earth Like

On

A

shining air,

Erebus she gave. the Heaven; whose starry cope, produced

to the love of first

immense, might com her and be to blessed gods every side, mansion unremoved for age. She brought to herself

The lofty mountains forth, the pleasant haunts Of nymphs, who dwell midst thickets of the hills."

The poet then es on at once to the history of the deluge and of the post-diluvian s, but connects it with his cosmogony: ((

And

next the sea, the swoln and chafing sea, Apart from love's enchantment. Then, with Heaven Consorting, Ocean from her bosom burst

With

it's

deep eddying waters.

Caeus then,

131 Creus, Hyperion, and Japetus,

Themis and Thea rose; Mnemosyne,

And Rhea" There can be no doubt of these persons being Noah and his three sons with their wives, the eight individuals preserved in the ark.

In the above age the Poet states that first of was "Chaos," inn inn (Tohu vabohu); then was " Earth," Y~)tf of Moses, and Ma>r of Sanchoniatho.

all

Then was cosmogony.

"Love," "HoU*" of the Phoenician "Is amor Trpoo-wTroTroirjOeis describit vim

Epos

omnium genetricemV duction of

all

Under

living creatures

metaphor the proFrom Chaos figured.

this is

came E^e/Sos "Evening," ny (Ereb) Ni/f "Night," and rbh (Laylah): AiO^p "Morning," npi (Boker) " Thus the describes the DV poet (Yom). H/Aep/ Day," of and establishment of the order night. Ovpavos day ;

;

"

a

the

starry heaven" is

firmament;" and wfji(p(t)v

are

ovpea

HWP

na^pa,

y\n (Rakiang) 9ewv

xapievre?

the

evavXoi

(Gan-beden), "the garden on mount

Eden," the habitation of our first parents. In the following of Pandora (the name

may

"

be a Greek word for nTf

" ,

wrrip

TTCLVTWV

itself

TWV %WVTWV")

description of the idolatry of Eve and the fatal consequences thereof with very little mixture of

we have a fable.

The

represented as the stealing of fire from Jupiter, i. e. from the Sun. The agent of b this theft is Prometheus , whom Jupiter thus addresses origin of all evil

is

:

a

Not. Varior.

b

PROMETHEUS

is

the operation of the

a personification, a poetic fiction representing the word is derived from Trpo/jLtjOevonai ;

mind

" I deliberate " beforehand," and is in its literal sense, He, who meditates before he undertakes any affair." It corresponds witli (Nachash) in the Mosaic history, (See p. 105, Note.) i

2

"

Iairenovi$t] 9 irdvrwv Trepi jmrjSea irvp avT6tj

r'

To?s

5'

KAe^as, /meya

/cat

e/mas

(fipevas

KOI dvSpdcriv

irrff^a

eft) CLVTI Trvpos Trvos

et$oJs.

Scoc Scocrco

/ca/coV,

(Opera

" Son of Japetus

!"

KCV airavTes

<J

Gov KdKov d(jL<j)aya7ra)VTS*"

KCLTOL Ov/Jiov,

Dies 54

et

58.)

with wrathful heart,

Spake the cloud-gatherer

:

" Oh unmatch'd

in art

!

Exultest thou in this the flame retrieved,

And But

dost thou triumph in the God deceived thou, with the posterity of man,

Shalt rue the fraud whence mightier I will send evil for thy stealthy

While

all

embrace

ills

began

;

fire,

and their bane

it,

?

desire."

the stealing of this fire immediately follows, as connected with it, the forming of a beautiful female

Upon

image (Bathshish). <s

TIapOeviKris

" The

fictile

KaXov eleW eTrqpctTov" ......... likeness of a bashful maid."

-

In both ages the poet alludes to the garlands (nun Chagoroth) made for her:

Qpai

fC

i

And

\

'

oe TYfvye

KoXXiKOfJioi (TT6(f)ov avOecfiv eiapivoi(Ti."

Of

\

a/uLi

(Opera

et

Dies 75.)

" the Hours

loose locks twin'd her temples with spring flowers."

again,

" A/UL(J)I

ce oi (TTefpdvovs

veo0ri\os avOeffi

Troirjs

lueprovs TrapeOrjKe KapqctTi ITaXXa? AOijvrj" (Deor. Gen. 575.) a

See Gen.

iii.

16.

133 " Entwin'd amidst her hair Of verdant herbage, and

delicious wreaths

blooming flowers."

fresh

As is

it,

soon as this image, KaXov KO.KOV, as the poet completed, it becomes a living female; and now transition under this character

by an easy

and cause of

pictured, as being the origin

is

human

Eve

herself all

evil

And

the poet goes on with his description evidently having before him not only the curse inflicted upon men, but also the promise as conthe

to

race.

woman and made by God:

nected with the f

yap

TlplV fJLV

7Tl

fyeCTKOV

arep re KCIKWV,

T

dpya.\(tiv 9 CLIT

ev KaKOTrjn fipoToi

yap

AXXa

yvvrj ^eipecrai TriOov dvOpcoTroicri

M.ovvrj o

$

ju.e'ya

ejujycraro

TTCOJUL

a

Krjcea

Xvypd.

avToOi E\7T5 ev appyKToiffi

SO/JLOLGI

TriOov VTTO ov$e ^etXeffti/,

9vpa(e

e/uufJive ;"

ctTep ^aXeTroTo TTOVOIO,

avpd
Ai\l/a

Ecr/ee'oac/*

^0OVl (pv\* dvOptOTTWV

KCLI

TrpoaOev

ydp

fiovXycri

Aio? vefaX

'AXXa oe pvpia \vypd

67re/u/3aXe

/car'

dvOpjrov?

(Opera

aXa et

Dies 90

100.)

Whilom on earth the sons of men abode From ills apart, and labour's irksome load, And sore diseases, bringing age to man ;

Now

the sad

life

of mortals

The woman's hands She

lifts

the lid

;

is

a span.

a mighty casket bear

she scatters griefs in air

;

:

Alone, beneath the vessel's rims detain'd,

Hope Nor

still

fled

within th' unbroken cell remain'd,

abroad

;

so will'd cloud-gathering

The woman's hand had dropp'd

Jove

:

the lid above.

Issued the rest in quick dispersion hurl'd, And woes innumerous roam'd the breathing world."

134

Here we

have,

slightly disguised

by poetic

fiction,

an of Eve's deriving her first notion of idolatry from the Sun, represented hy stealing fire from that luminary; her making and setting up the Bathshish or image of a female deity; the heavy evils which she entailed upon the whole human race; and lastly, " under the emblem of Hope," the promised seed of the woman.

THE PERSIAN COSMOGONY. THE

Cosmogony of the Persians,

as

far as it

can

be collected from M. Anquetil Perron's translation of a the Zend-Avesta of Zoroaster , is as follows: "

The Deity ORMISDA

different intervals.

He

first

created all

things

at

formed the heavens.

six

At

the second period the waters. At the third the earth. in order were produced the trees and vegetables. In the fifth place were formed the birds and fishes

Next

a

Respecting ZERDUSHT, or ZOROASTER as he is called by the Greeks, little is known. Mohammedan writers seem to agree in the story, that he was the servant of one of the prophets of Israel, that he was cursed by his master for some offence and fled from him a leper. The SAD-DER, " The book of the precepts and canons of Zoroaster," contains many excellent moral precepts, all enforced

by the doctrine of future rewards and punishments, together with various ordinances respecting festivals and bodily defilements. The author of them was evidently conversant with the writings of Moses, from whom he derived his code, superinducing the doctrine of future rewards and punishments. The BOUN-DEHESCH or "Cosmogony of the Persians," is of a date much earlier than the aera of Zoroaster.

He

adopted the traditions of the people derived from their

ancient pictures, might be the first to reduce them to writing and order, and hence is considered the author of them. (See Hyde's

" Historia religionis veterum Persarum.")

135

and wild inhabitants of the woods. And in the sixth and last place he created man b " This person was called THE MAN AND MAN-BULL, and was not produced by the union of male and female. The man part was called KAIOMORTS, and the ManBull part ABOUDAD. KAIOMORTS was pure and .

thinking;

ABOUDAD

was the author of "

mortal and material.

all

ABOUDAD

generations.

After the creation for some time there was a season

of great felicity. The man resided in a peculiar place of high elevation, where the Creator placed him. At

AHRIMAN,

an

demon, corrupted the world. He rose from the regions of utter darkness and ascended to the realms of pure light, the Sun, whence he leapt upon earth in the form of a serpent, and introduced last

evil

a set of wicked beings called

He

KARFESTERS.

bit

ABOUDAD, who was immediately

affected by his poison, and died at the age of thirty years. "Before ABOUDAD appeared, ORMISDA had prepared a salutary fountain called BINAK, which comfell

sick,

municated

its

virtues to all

who drank

of

it.

Upon

KAIOMORTS appearing, ORMISDA created a water called KHAI, and brought it to him, from the effect of this water KAIOMORTS had the body of a young man of fifteen years old shining

with light."

b In the SAD-DBR (Porta xciv) it is recorded that the creation took place in the space of one year, according to the following The heavens occupied 45 days the waters 60 the earth division. :

:

and men 75. Each of these portions of time was called a Ghahanbar great blessings are promised to those who properly celebrate the commencement of them. I do not find any notice of the sabbath or seventh day in the works of Zoroaster. c " BINAK" signifies " good for the eyes/' and KHAI is evidently the word Vf (Chai) "life." Here then we have, the two 75

:

herbs and trees 30

:

animals 80

;

:

trees in the

two

Hebrew

fountains.

hieroglyphics, represented in the Persian

by

136 "

AHRIMAN

which he contrived

in addition to that

man (KAIOMORTS) formed the design The heavenly stroying the whole universe.

against

of de-

angels

(IZEDS) fought with AHRIMAN and his angels (DEWS) for ninety days and ninety nights. They overcame

them and

cast

the midst

of hell

them

into

hell

AHRIMAN

put every thing in the world this

enemy

of

(DOUZAKH).

went upon into

From and

earth,

And

confusion.

good insinuates himself every where,

all

found every where, seeking what mischief he can do ahove or below."

is

The word AHRIMAN I " as, DTy AHIRAM,"

word

suspect to be the same the third chapter of

in

Genesis. This is the source whence all (See p. 107). our notions respecting fallen angels have been derived; and from which Milton obtained his materials for the

The

Paradise Lost.

word

"Vy, signifying

together with

and

many

Hebrew

writers adopted the

evil spirit,

from the Persians,

later

an

of their notions respecting Satan

his angels.

In these Cosmogonies 3 there

one striking point of similarity; they each allude to the worship of the Sun as the first sin. Sanchoniatho's is, that in a season of great drought the inhabitants of the earth

began

to

worship

Lord of Heaven.

the

the

is

him

Sun,

considering Hesiod describes the first

sin

as consisting in the stealing of fire from that luminary, with which to animate a female image. Zoroaster

says that

These

Sun.

who

Ahriman the author allegories

of an idol, calling a

are

states that the sin of the it

of

all sin

explained by Moses, the setting up

all

woman was

Bathshish, the daughter of the Sun.

Besides these three and the Mosaic I

existence of

and other creation.

any other ancient cosmogonies. theogonies

leapt from the

contain

little

or

am

not aware of the

The

nothing

Chinese,

Hindoo

respecting

the

CONCLUSION. THERE

a question which will naturally suggest itself to every reader of the preceding pages. How can an imperfect translation of the first chapters of is

I will enGenesis have been so generally adopted? how this took place.

deavour to shew when and

The

historians

and prophets who wrote before the

Babylonish captivity, at a time when the ancient Hebrew was spoken, never make any reference to the early history of

that

mankind, from which we can conclude

understood

they

received translations.

it

to

according

the generally once brings

The prophet Hosea

Adam as an example, where he has evidently a reference to his having committed idolatry: the proforward

phet is inveighing against Ephraim and Judah on of their idolatries, and he says (vi. 7),

"

They like But there

in which

nni Adam is

my

01*0

nom

have transgressed the covenant."

another age in the same prophet an allusion to the sin com-

I believe there is

mitted by our

first

parents:

it is

in the ninth chapter

and tenth verse:

non "

As

wild grapes in the wilderness the first fruits on the fig-tree:"

I

found

Israel,

as

138 " In the beginning fathers

I

manifested myself to your fore-

3 ;

"

These went

"

And

after Baal-peor,

they dedicated themselves to Besheth."

The word TO1 (Besheth) which is here used is the as twi (Bashish), (see page 102), and the prophet probably alludes to the first sin of mankind. The same

reader will observe the parallelism of the four lines It was, I believe, during and after the Babylonish :

captivity that the true

meanings of many ages in the Hebrew Bible were lost; and these were not recovered upon the revival of

Hebrew

literature.

"

The

Hartwell Home's Infollowing age from a of is the decline and fall of troduction," summary the language

:

"

The period from the age of Moses to David has been considered the golden age of the language, which declined in purity from that the reign of Hezekiah or Manasseh, having several foreign words,

particularly

that

of

Hebrew time to received

Aramean, from the

commercial and political intercourse of the Jews and This Israelites with the Assyrians and Babylonians. period has been termed the silver age of the Hebrew In the interval between the reign of Hezelanguage. kiah and the Babylonish captivity, the purity of the

language was neglected, and so introduced into

it,

been designated

its

that

this

many

foreign

words

period has not inaptly During the seventy years

iron age. does not appear the Hebrews encaptivity, though tirely lost their native tongue, yet it underwent so it

a

In the second

line I

have prefixed

H

to

MTX"1

;

it is

found in

common Hebrew text affixed to the preceding word JVtWm. In MSS. there is no separation between the words, hence one the

reading has the same authority as the other.

139 considerable a change from their adoption of the vernacular languages of the countries where they had that

resided,

on their return from

afterwards,

exile,

they spoke a dialect of Chaldee mixed with Hebrew words. On this , it was, that, when the scrip-

were read,

tures

it

was found necessary to interpret

them to the people in the Chaldean language as when Ezra the scribe brought the book of the law of Moses ;

before the congregation, the Levites are said to have caused the people to understand the law, because 'they

read in the book, in the law of God, distinctly, and gave the sense and caused them to understand the reading." (Neh. viii. 8). of the great captivity,

Some time after the return Hebrew ceased to be spoken

altogether: though it continued to be cultivated and studied by the Priests and Levites as a learned lan-

that they might be enabled to expound the law and the prophets to the people, who, it appears

guage,

from the

New

Testament, were well acquainted with their general contents and tenor; this last mentioned period has been called the leaden age of the language." (Part

i.

Chap.

During

i.

Sect. 1.)

this last period a very important event took

place respecting these ancient sacred writings ; namely, a translation of them into the Greek language. About Christian aera there was three hundred years before the

a great multitude of Jews settled in Egypt, particularly at Alexandria: and, as the Greek was the language

used in their ordinary intercourse, and they were totally unacquainted with the Hebrew, it became necessary translate the Pentateuch into Greek for their use. For about four hundred years they relied entirely upon this translation as genuine, and gave it the authority to

of an inspired work

;

but afterwards, when

it

was quoted

140

by Christians in defence of their denied its authenticity, and went solemn annual

been made."

fast,

The

creed, the later

Jews

so far as to institute a

" to execrate the

memory

of

its

having

by the earlier Jews reare deserving of no of this translation the specting origin credit ; and the similar stories from the works of Justin

who

Martyr,

fables invented

flourished in the middle of the second cen-

and of Epiphanius, a writer of the fourth century, two and two were shut up in thirty-six cells, where they might consider or deliberate, and that the result was the production of tury,

who

states that the translators

inspired versions agreeing most uniformly can together, only be considered as pious frauds of men, anxious to the authority of the received text. The probability is, that the translation was made thirty-six

and by various hands, and that about the time of Ptolemy Philadelphus the different parts were collected together, forming the present Alexandrian at various times

or Septuagint version*.

But

important to observe the authority which this translation obtained for a long period both with it is

Jews and Christians. nally

made

acquired

"This

version

b

though

origi-

for the use of the

the highest

Egyptian Jews, gradually authority among the Jews of

who were acquainted with the Greek language, and subsequently also among Christians: it apPalestine,

pears that the legend of the translators having been divinely inspired, was invented in order that the Septua-

Philo gint might be held in the greater estimation. a native of has followed it the Jew, Egypt, evidently a

It might obtain its title of Septuagint upon being adopted by the Jewish Sanhedrim, consisting of seventy or seventy-two . b

I

quote again from Hartwell

Home.

141 in his allegorical expositions of the

Mosaic

Law

c ,

and

Dr Hody was of opinion that Josephus, who was a native of Palestine, corroborated his work on Jewish Antiquities from the Hehrew text, yet Salmasius, Bochart, Bauer and others, have shewn that he adhered although

How

to the Septuagint throughout that work. extensively this version was in use among the Jews, appears from the solemn sanction given to it by the inspired

New

Testament, who have in very many the Greek version of the Old Testaages quoted ment. Their example was followed by the early fathers and doctors of the church, who, with the exception of writers of the

Origen and Jerome, were unacquainted with Hebrew: notwithstanding their zeal for the word of God, they did not exert themselves to learn the original language

but acquiesced in the Greek representation of them; judging it, no doubt, to be of the sacred

writings,

fully sufficient for all the purposes of their pious labours.

The d Greek

scriptures

to or valued

by the Greeks.

were the only scriptures known This was the text, com-

mented upon by Chrysostom and Theodoret

; it was this which furnished topics to Athanasius, Nazianzen, and From this fountain the stream was derived to Basil.

the Latin church, first, by the Italic or Vulgate translation of the scriptures, which was made from the Septuagint,

and not from the Hebrew; and secondly, by

the study of the Greek fathers. It was by this borrowed light that the Latin fathers illuminated the western

hemisphere: and when the age of Cyprian, Ambrose, Augustine, and Gregory successively ed away, this was the light put into the hands of the next dynasty c

See note, page 97, from which we

may

conclude that Philo

Hebrew and Greek

texts of the Psalms,

did not understand Hebrew. d

Reeves's Collation of

pp. 22, 23.

142 of theologists, the schoolmen, who carried on the work of theological disquisition by the aid of this luminary

and no other. So that, either in Greek or in Latin, it was still the Septuagint scriptures that were read, explained, and quoted as authority, for a period of fifteen hundred years." Hence the errors which found their way into this have been carefully preserved and to us with all the sanction of antiquity.

translation

down

Let us now consider the the Jews

state of literature

handed

among

after they discarded the Septuagint version.

The

study of the considerable extent

Hebrew language was revived to a among them as early as the second

century, and between the sixth and tenth the two celebrated schools, one at Babylon in the east, and the other at Tiberias flourished, where the original scriptures were this revival of

now been

carefully

Hebrew

a dead one for

revised

and

literature, the

many

studied.

Upon

language having

centuries, there were only

two methods of interpretation, one was by consulting 3 the other by a careful collation ; of all the ages in which any word occurred. And former translations

here the influence of the Septuagint was manifest; for although the Jews rejected it, and maintained that some ages were incorrectly rendered, yet it had been their authorized version for so long a time, that, generally speakinterpretations were received: especially when words from their rare occurrence could not be fully underits

ing,

stood

by the second method, a

sages. a

At

collation of similar pasthis revival of Hebrew literature the real key

I say nothing respecting the

Targums ;

as the earliest of these,

of Onkelos, was certainly not written prior to the Christian and according to the opinion of Bauer and Jahn, not before

viz. that aera,

the second century; under either supposition the Septuagint had long been the received version.

143 and perfect analysis of the language was lost. Their grammatical rules are all established upon the assumed principle, that the third person preterite Kal

to a full

of a verb

is

are formed.

the root, whence

This

is

all

other cognate words

indeed true as far as

it

goes: hut

they were not aware that this root was invariably derived from a noun, and that the noun itself generally of three distinct roots. For instance, they " to requite good or evil," was a root : said, tej (Gamal) but they were not aware that it was derived from the noun tej (Gamal) " a Camel," and that this latter word contained three distinct roots ; b " a beast," D " much," and 3 " a burden." And if we have now. by the light consisted

derived from modern discoveries respecting Egyptian hieroglyphics obtained a key for the interpretation of

Hebrew, which learned men before us did not possess, we are not in any way disparaging their labours by shewing that there are ages which they did not understand while at the same time we gratethe

;

fully acknowledge that the rules which they have given for the acquirement of the language are most valuable ;

and that

their critical investigation of the original text of the sacred writings has been of inconceivable service to Biblical literature.

And

explaining the original Hebrew we give an interpretation of a word or age at variance with if in

the received opinion, although this opinion may have for the last two thousand years by

been sanctioned

Jews and Christians, we are in

reality only disputing the authority of the Septuagint, a work of uninspired men, who did not live until some centuries after the

language, as fouud in the

Hebrew

Bible,

had ceased

I do myself fully believe, that much thrown upon obscure ages in the be light may early books of Moses, and also upon the prophetical

to

be spoken.

still

144

by the investigation of words according to the meaning of their letters; and I am convinced,

writings, ideal

that the further this investigation is carried, the clearer evidence we shall obtain of the divine authority of the

Jewish scriptures, and stronger confirmation of great and important truths of

Christianity.

all

the

AN

INQUIRY INT6

THE ORIGIN AND PURPORT OF THE

RITES OF BACCHUS.

K

AN

INQUIRY,

EVERY

thing connected with the person of Bacchus rites of his mysteries is involved in the

and with the

Writers both ancient and modern greatest obscurity. have in vain attempted to reconcile the history of this Some maintain personage with any known individual. that he was Moses

;

others

Nimrod

;

others

a son of Gush, as if ttro'll, Bar-chush.

Noah

;

others

That no one

should have succeeded in identifying this Deity with any preceding mortal, is not surprising, as no such person had ever existed

nor were the ancient sacred rites

;

of Bacchus ever intended to convey such a notion, which originated probably with the Greeks, who borrowed these mysteries from

a

without

understanding their secret meaning, and perverted them into the abominable orgies of Greece and Rome.

The

Egypt

,

representing Bacchus as the

God

of wine was

an invention of the Greeks, and totally opposed to the character of the ancient mysteries. Being aware that their Bacchus and the Egyptian Osiris were the also

same deity, they transferred to the latter the fables which they had invented respecting the former. They attributed to Osiris, a

These

rites

as

well as to Bacchus,

the dis-

did not originate in Egypt, but were derived from

the East.

K2

148 covery and culture of the vine ; but in doing this they committed a great offence against the religion of the

Egyptians, for

it

carefully inculcated the notion that

there was a poisonous quality in wine, and that it was not the gift of a God, but was derived from an evil affirmed by Plutarch, who says, before the reign of Psammetichus the Egyptians neither drank wine nor offered it in libations to the gods, " # ov

This

demon.

a\\

06oT<s 9

(f)i\iov

is

CDS

Ttav

al/u.a

TTGGOVTWV

TroXeju.rja'dvTtov

TTOTC

Toly

T; yrj crviJL/ULiyevTwv dyUTreyeveaOai" "as not acceptable to the gods, but the blood of those who made war against the gods, from Oeois, e

OIOVTCLL

(t)V

K.CU

Xoi/s

whose carcases mixed with earth they consider the vine In this, therefore, the religion of the to have sprung." Egyptians differed totally from that of the Greeks. this notion respecting the vine was not peculiar to the Egyptians, but was common to all the eastern

And

priests

The

and philosophers.

Greeks, in concordance

with the sacred writings, considered wine the gift of a good deity, produced from the earth for the refresh-

ment and considered spirit for

benefit of in

but the eastern philosophers

itself,

gift of a

malignant

be able to convince the most scepthat the whole of these rites had respect to

think

shall

the promised

seed,

tical,

;

.

I

I

man

and the a the injury of mankind it evil

and were neither more nor

less

than scenical exhibitions of those prophecies respecting this important personage, which were given to man-

kind in the

earliest ages.

I will first call

the reader's

the

prophecies preceding the institution of these mysteries, which I consider to have originated

attention

to

soon after the exodus of the Israelites. a

See Plutarch De Is. et Osir. and Jablonski, Lib. n. Cap. i. vi. This notion of the eastern philosophers might originate from the tradition respecting

Noah and Ham. (Gen.

ix.)

149

The

first

intimation

chapter of Genesis "

And

the

is

in

the third

:

LORD GOD

thou hast done

of a Saviour

this,

said unto the serpent,

thou art cursed above

Because

all

cattle,

and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life:

And

te

I will put enmity between thee and the and between thy seed and HER SEED IT woman, SHALL BRUISE THY HEAD, and thou shalt bruise his ;

heel."

The next promise

that given to Abraham, and intimately connected with the rite of circumcision is

:

"

man

is my covenant, which me and you and thy seed

This

tween

ye shall keep, beafter thee;

Every

among you shall be circumcised." (xvii. 10.) " In THY SEED shall all the nations of the earth child

be blessed."

(xxii. 18.)

The next prophecy

respecting the Messiah, is that remarkable one pronounced by the patriarch Jacob im-

mediately before his death

:

(Gen. xLix. 10

rrnrpD pproi

D2D

12.)

150 "

The

sceptre shall not depart from Judah,

"

Nor a lawgiver from between his " Until he come, SHILOH. " "

" "

"

And

to

him the expectation

feet,

of nations

3 .

to the vine his colt,

Binding

And to the ivy- vine b the foal of his ass, He washes in wine his garment, And in the blood of grapes his raiment.

" Darker his eyes than wine, " And whiter his teeth than milk

The next prophecy (Numb.

xxiv.

17

."

that delivered

is

by Balaam

19.) vh\ ia*nN

nny

mp

vto\

irrow*

Dpi

is

"

an hemantive

KOI UUTOS Trpoo-SoKia b

pltt^

lation I

is

noun,,

from

mp, "to expect,

rendered by the Septuagint

have given

is,

or wait for."

eQvwv" Sept. e'Aif,

I believe, the correct one.

"ivy."

The

It signified

of vine, a creeping one, that bore a small grape, as

trans-

a species

we might

say ;

" THE IVY-VINE." c

D

is

frequently used

Vulgate translates

D

after an adjective, signifying than: the this age.

by "than" in

151 " I shall see " I shall

him but not now, behold him but not soon

;

"

He cometh, a star out of Jacob, " And riseth, a sceptre out of Israel, d " And trampleth the regions of Moab, " And overthroweth all the children of Seth. " And Edom is a possession, " And Seir is a possession of his enemies " And Israel doeth valiantly, " And he ruleth, [a star] out of Jacob " And he destroyeth the remnant of the city." ;

;

"

In the tenth line the star." Some word line

I

have inserted the word 1313,

is evidently wanting in the text : In line eight V1W ten with line three.

compare seems superfluous both as to metre and I will

the rites

now proceed

sense.

shew that the personages and of these ancient mysteries had all reference to

to one or other of these prophecies.

In the

(BCC) "a

first place,

the word Ba/c^o?, or Ba/ocos, Greek termination o? e

Star," with the

THE

mysteries were probably termed 13317" Jn,

is .

133

The

FESTI-

VAL OF THE STAR. Bacchus himself was a personification

f

of Balaam's

d

yriD signifies "to crush/' "to trample on", Oil, "that thou mightest dash thy foot in blood." Ps. Lxviii. 24. e "The Grecians wrote from left to right, but the more eastern

This was a circumstance which they which they did not always attend; and were therefore guilty of great mistakes; and these consisted not only in a faulty arrangement of the elements of which the names nations from right to either did not

left.

know, or

to

are composed, but also of a Vol. in. p. 316.] f

wrong

distribution of events."

[Bryant,

This personification of the prophecies was the origin of scenic exhibitions ; hence the Grecians represented Bacchus as the inventor of Tragedy.

152

He is said to have been born from his prophecy. " There Father's thigh, in reference to the age shall come a star out of Jacob." it But why, may be This asked, is Jacob's thigh particularly specified? :

from an idiom of the Hebrew language. In the first chapter of Exodus we have the following age ap}P"T^ ^^ ttfSir^, "All the souls that came out of THE THIGH of Jacob." In one of the Orphic hymns arises

:

addressed to Bacchus,

n'

,

The word

hymn

**

*

'

pcoroyov

rjpiKCTraie,

^t/ceTralo?,

there occurs the following line: /I

**

uewv

'^

'

which

all

<

/

occurs in

also

addressed to Bacchus under the

has puzzled

\

/ecu vie. TrctTep rjoe

the commentators

3

/U

K~t

\

\r. 01.) the

fifth

title TI/oo;T07oi;os,

who, despairing of

,

meaning, have exerted their ingenuity in Now the word is nothing various conjectural readings. more than a compound formed from the Hebrew word " the written in Greek chaits

obtaining

TV

(

thigh," which,

Yerek), is

racters,

?/oe/c;

and

ypiKe-n-cuos

is

an epithet signifying

b " Child of the thigh ." Having thus explained the meaning of the given of his birth, I proceed to shew how Bacchus was v

He was always a personification of Balaam's prophecy. and with a his on forehead represented with a star Macrobius

"jEgyptii in hoc signo Osirin sceptro speciem oculi exprimunt " The monstrant." Egyptians draw on a sceptre a sort He is this of eye, and by picture represent OsirisV in

sceptre

his

hand.

says,

et

pictured as the most beautiful and lovely of gods or men, as enjoying everlasting youth, and yet a venerable a

Gesner's edition of Orpheus, p. 190, Note.

b

The

tjpiKeTraTs.

may be c

regular way of forming the Greek compound would be learned friend of mine conjectures that the reading

A

ijptKeira'i

re.

Kircher de Orig. Idol. ./Egypt. Cap. in.

153 Father.

Ovid,

Orphic hymn,

borrowing

from

some

says, tibi

Tu

his description

enim incorrupta juventa

est

puer aeternus, tu formosissimus alto

Conspiceris ccelo."

He

described

is

coming from the East

a mighty

as

conqueror, riding in a triumphant car drawn by lynxes or tigers, the most savage of beasts, subdued and tamed

by him "

to his

yoke

:

Qualis odoratis descendens Liber ab Indis

Egit pampineos frsenata tigride currus."

He

(SiL.

PUN.)

then represented as extending his conquests to

is

and subduing every part of the habitable

the West,

globe; and these conquests are not the fruit of his martial prowess, but of his divine influence and per" suasive eloquence Ycrrepov $e yrjv iracrav rjfJLepovju.evov I

lv

eXa^tcrra

Kcti

\oyw

v.ev orrXcov

wcrjs

fJLCT

SerjOevra, ireiOot $e TOI)S

Trdcrrjs

/cat

jULovaiKtj

"He

then went on civilizing the whole indeed not earth, by employing arms, but by bringing into subjection the greater part of mankind, captivated :"

by his persuasive reasoning, accompanied with poetry d and music ." "Non enim bellicosus aut proeliis periculisque deditus fuit, sed otio et hominum saluti, quo " beneficio pro Deo omnes eum gentes habebant." He

was not warlike nor addicted to battles and dangers, but to peace and to the general good of mankind, for these benefits he is esteemed as a God among all na6

With

the above and similar descriptions, compare some of the following prophecies of Isaiah respecting the promised Messiah (xi. 4 6.) tions

."

:

De

d

Plutarch

e

Kircher dc Orig. Idol. TEgypt. Cap. in.

Is. et

Osir. *

154 "

He judges with righteousness the poor, He reproves with equity the meek of the earth, And smites the earth with the sceptre of his mouth And with the breath of his lips he slayeth the wicked. And righteousness is the girdle of his loins, And truth the girdle of his reins. And the wolf lieth down with the lamb, And the leopard coucheth with the kid And the calf and the lion and the fatling together, And a little child leadeth them."

" "

;

" " " " "

;

" "

The Greek hymns transmitted to us under the name Orpheus are many of them translations from some

of

older language, and were sung at the sacred feasts to 3 the gods They contain little more than a list of the .

titles

by which the

deities

were addressed, but they

afford matter of great curiosity. Among these The there are nine or ten addressed to Bacchus.

hymns names

by which he is invoked are very remarkable, being for the most part the same with those given by the prophet

One of these Isaiah to the promised Messiah. its contents and title. from curious equally

is

addressed to

him under

his title of BASSAPOS,

hymns It

is

and

is

as follows: a

The

of the Orphic hymns to parts of the proIsaiah has long ago been observed, and has of phetical writings Some have considered led to various opinions respecting them. them as pious frauds of Jews or of early Christians, but upon no other authority than this similarity. They have been attributed similarity

to Onomacritus, a priest

and soothsayer of Athens, who flourished

about 520 years before the Christian aera, and consequently might be conversant with the writings of Isaiah. Even were this the case, it implies that

Onomacritus considered the prophet as fore-

as the mysteries of Bactelling the advent of the same personage out. chus [See Encyc. Metrop. Hist, and Biog. Vol. i.

pointed

p. 122.]

155 'E\9e

BASSAPE,

Kal Ba/c^ev, 7ro\va>vviu., TrayracWacrra,

1

''Os

Aiowcre, Trvpiffirope,

/uaicap

^aipet^, yd

^icfteaiv

'

a'tfjiaai,

fjiaivdcriff

dyvctis,

'

Evdfyov

/car*

OXv/mtrov, epiflpofjie, /maviKe BaK^e, rertjuei/e

QvpcraxOiis, fiapv /mrjvi'

Kai

OvriToiGi fipoToicriv,

E*\0e

juLCtKap

ffKipTrjTdj

ocroi

iracri

Oeolcri,

^Oova

(pepwv TTO\V yrjOos

b Come, blessed Dionysus dispenser of ,

forehead of a Bull

light,

with the

;

BASSARUS, and Bacchus, of many names, almighty Who exultest with swords, and with blood, and with ;

inspired priestesses,

Shouting down Olympus, loud thundering, furious Bacchus, Smiting with thy sceptre, terrible in thine anger, reverenced by all the gods And mortal men, whosgever inhabit the earth

Come,

blessed,

gladness to

The

title

leaping

all

triumph,

;

bringing great

people."

BASSARUS d

b " AiovuatK vox JEHOVAH-NISSI, id

in

is

derived from the

est hybrida, facta

Hebrew

ad instar Hebraearum ^D3 HIIT

Dominus vexillum meum. Amalekitis ab Israele victis, dum Moses in monte coram Deo prostratus manus in coelum attolleret, pro victoriae monumento erectum est altare

cum hac

est,

Posteri Deum Nissaeum vel inscriptione JEHOVA-NISSI. ibi esse Nysam, et Bacchum pro interpretati, putarunt

Nisaeum Jehova Nysaeo Aiowo-ov appellarunt, Jovem Jehovae substituentes." (Bochart, Chan. Lib.

i.

Cap. 18.)

Bochart gives the cause of this title Quia verus in scriptura Dens saepe vocatur I'Qtf (Abbir), voce homonyma quae et potentem c

:

significat et

taurum."

recte explicetur per ^liani irpoTpv-yrjv, cum 12il sit idem quod Graecis Tpwyav, vindemiare scilicet. Hebraeis (Bassar) Tsade per SS hie offerimus, ut LXX. im." There are several d

"BASSAREUS

other derivations given of this

title

of Bacchus; I prefer this of Bochart.

156

word

msi BOSSERAH,

and the hymn

itself

corresponds

with the sixty- third chapter of Isaiah.

cn:a YIDH orwo HI

nr

&

iro 1*11 njtt ittra^i "inn nr

yw6 run IN

TTO

ttw-p

rwi

in npisa IIID ^N

-prim -jani^ DTK D^DVDI

w

m^

i opa

roan

pw TDrn ^jnr ^

DDini^^i

NTT

"

Who

ynD TOTT mia

-ity

yanrn

that cometh from Edom, with dyed from the vintage ? garments " This glorious in his* apparel, marching in the

Q.

is this

Q.

mightiness of his strength ?" " I speaking in righteousness, mighty to save." " Wherefore art thou red in thine apparel, and

A.

thy garments as the treader of grapes ?" " The wine-press I have trodden alone, and of the

A.

a

people no one was with me I will tread in mine anger, and :

"

And

"

And

ple in my fury, their blood (juice)

shall

I will

sprinkle

tram-

my

gar-

ments, and all mine apparel will I stain. " For the day of vengeance is in my heart, and the year of my redeemed is come. Bochart, and have adopted his interpretation, rendering the word iT12HD (Mibbosserah) "from the vintage/' in preference to the

common

translation,,

"from Bozrah."

a

7n\tjvto^ and "a wine-press."

Af/i/auK

are

common

titles

of Bacchus, from

157 "

looked and there was no helper,

I

and there was no er. " Wherefore mine arm hath brought

and "

me

salvation,

fury it hath ed me. I will tread down the people in

And

and

my I

will

I

waited long

I

will

make them drunk

throw their blood

mine anger, my fury, and

in

(juice)

on the earth."

In the ninth chapter of Isaiah we have a prophecy clearly relating to the Messiah :

" Unto us a child

and the principality "

And

sellor,

his

name

is

born, unto us a

shall

Mighty God,

Son

is

given,

be on his shoulder:

shall

be

called,

Everlasting

Wonderful, CounFather,

Prince

of

Peace."

And "

again in the eleventh

There

shall

:

come a cion from the stem of

Jesse,

a branch from his roots shall grow up." " There shall rest upon him the spirit of Jehovah, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Jehovah. " And it shall inspire him with the fear of Jehovah ;

and not according to the sight of his eyes shall he judge, and not according to the hearing of his ears shall he reprove."

Let us compare with these ages the following common titles of Bacchus from the Orphic hymns :

" The " Of

many names."

'E,v/3ov\evv 9

*v/3oi/X'

xxix.

2.

..................

LI.

1.

...................

LI.

4.

xxix.

6,

first-born." ...................

" Good counsellor."

ei)7roXJ/3o?Ae,

"O

good counsellor, very counsellor."

O ...

158 HYMN

"

'Qyua&o?,

Carrying on the shoulder."

"Apprjros, Kpv(f>ios 9 "Indescribable, mysterious."... 0eo>i/

$

Trdrep

KCII

xxix.

5.

xxix.

3.

LI.

6.

" Father of gods, and

i/ie,

also Son."

" Immortal Deity."

xxix.

7-

King Bacchus." ava%, " Sacred cion 'lepov 9dXos, "Sacred branch." 'lepov avOos,

xxix.

2.

XLIX.

3.

XLIX.

6.

" The holy one." 'Ayvos, " The Medicine*."

xxix.

4.

XLIX.

6.

" Soother of the sorrows of XLIX. man."

6.

Sai/uiov,

"

''A/cos-,

IIat/<7i7roi;o9

9vrjroi(ri,

"A

Xa/o/uot flpoTois (piXaXvTrov, tals,

"The ra

mor-

delight to

dispelling grief."...

soother,"

XLIX.

7-

XLIX.

7-

" Love frequenting the moun-

eptos,

b

tains ."

LI.

10.

"

LI. 5. Mysterious plant of Jove." " " and the the Son," child," Hats', f tos, Kopos, Koupos, were common title of Bacchus. The Latin word LIBER

Kpv(f>iov Ato? epvos,

THE CHILD,

is,

number

not used in the singular

in its

original meaning, probably on of its being a title

of the god;

" Children

but

still

found in the plural, "Liberi,"

."

" With his stripes we are healed." " shall not hurt nor destroy in Isai. LXV. 25. They mountain, saith the LORD." a

Isai. Liii. 5.

b

c

Bpo'jujoi/

7ra?e>a

all

my

holy

9eoV Qeov, (Eur. Bacch. 84.)

" Bromius the child God of God."

Among

the Orphic fragments

fc

Kjoa?i/e /xeV

"Zeus

the

is

the following line:

ovv Zeu? irnvra traTtjp BaKi^o?

FATHER

originated

all

things,

3'

eireKpaivc."

and BACCHUS

origi-

nated them."

This first

is a very curious age, verses of St John's Gospel.

when compared with

the three

E./

159 always connected with the history of Bacchus an of his descending into Hades, and returning thence triumphant over the powers of dark-

There

is

Horace alludes:

ness, to this

" Te

Cerberus aureo

vidit insons

Cornu decorum,

leniter atterens

et recedentis trilingui

Caudam, Ore pedes

tetigitque crura."

" With golden horn supremely bright

You

darted round the bending light,

Far beaming through the gloom of Hell

When

:

Cerberus, with fear amazed,

Forgot his rage, and fawning gazed, 1

And Bacchus

at thy feet adoring

is

"

"

fell.

(FRANCIS.)

termed in the Orphic hymns

" thrice-born." The " born of Semele, latter word is explained as signifying, his father's thigh, and Proserpine;" the descent into

and

Tpiyovos,

of three natures,"

is represented by making him the son of Prosera form of expression so agreeable to the Hebrew pine, language, in which JTiD'p, "The son of death," signifies

Hades

a person sentenced to death. This notion also corresponds Isaiah, concerning the Messiah. Ei/

ijv

T

OuTO? fa

Tlai/ra

o A.0705, Kai 6 \oyos

tjv

<*pxfl

St'

rfv

with

a prophecy

of

(Liii. 12.)

Trpo?

TOV Qeov, KO\ 0eor

o Ao7os. V

<*p\rj TTpO?

aurou eyevero*

TOV 0OI/. KO\

^<wp5 avrov tyeveTo ov$e

ev,

o

yeyovev.

" In the beginning was THE WORD, and THE WORD was with GOD, and THE WORD was GOD. " HE was in the beginning with GOD. " All things were made by HIM and without HIM was not any :

thing

made

that

was made."

160 "

Therefore will

"

And

I

divide

him

the

many

for his portion,

"

with the mighty shall he divide the spoil, Because that he poured out his soul unto death,

"

And

was numbered with the transgressors."

The

Egypt, as I have before remarked, and those of Bacchus in the East, were the same. The two were considered to have been the same deity by Herodotus, Plutarch, Eusebius, Servius, rites

and other

of Osiris

in

The name

writers.

of Osiris has been vari-

Jablonski has fully disously derived and explained. cussed the different derivations of it in his Pantheon 3

^Egyptiorum

.

may be allowed to add one more conjecture to the many respecting this name, I would derive it from the Coptic article cnr (6), "THE," CIOT (Sio), "a STAR," and pn (Re), "a KING;" and consider the word an If I

abbreviated form of orcicnr-pH (Osioreh), "the star" the royal or chief star." The word is found king," or without the article in Sextos, Sirius, the name of

the star nearest

to

the earth,

and the most splendid

Lib. u. Cap. 1. " De Osiride magno ^Egyptiorum numine," &c. Among the derivations the following is deserving of attention: a

"Videntur

quidam vel

certe

OTXe-pe,

terius

ex

ipsis

JEgyptiorum sacerdotibus, nomen hoc tanquam sonaret OTXG-pK ( Vdsie-re)

ita interpretati fuisse,

prius vero

aiTiov T/
o-wT^/W?,

/?a

salutis

Swr^a, regem auctorem.

servatorem, pos-

Nam OTX6

(udsiie

pH vero designare regem, aut etiam significat facere, adeoque causalitatem subindicat. Originationem hanc firmat PLUTARCHUS qui docet, Osirin esse dyadoTrotov, vel use) .ZEgyptiis est o-cofW, servare

benejicum vel

bonorum causam,

pretationes, etiam

et

hanc ittere.

nomen Et

hoc, inter plures inter-

certe

OTpG-pG

est

salutis

causa vel auctor." Salmasius gives as the derivation o w, the Coptic article THE, and *tipi, or Hi pi, SON. See also Kircher, " De Nomine Osiris." Cap. in.

161 b

The hieroglyphic by which heavenly host Osiris was represented was that of a sceptre, an emblem of

the

.

of royalty, and on

a sort of eye,

it

i.

e.

a star

;

and

hence this picture in words would be " THE STARKING." And as the rites of Bacchus were called those

PROMISED STAR, those of Osiris were those of PROMISED STAR AND SCEPTRE, both derived from

of the

the

the same source;

"

He cometh, "And riseth,

a

STAR out

a

SCEPTRE out

of Jacob,

Bacchus was always represented

of Israel."

as attended

by a and of followers, singing triumphant songs; these the most conspicuous character was SILENUS, an aged individual riding upon an ass, surrounded by nymphs and fawns, bearing bowls, in which they crushed bunches of grapes, and with the juice of which his face and garments were sprinkled. He and his atcrowd of

,

tendants were crowned with garlands composed of ivy and vine leaves. As the chief personage, BACCHUS, in these

in

mysteries was

prophecy, so

a personification of Balaam's was the personification of Jacob's

SILENUS

prophecy, and the name "

b

Non Solem

itself is

derived from

autem, sed omnia sidera dici

SmLOH d

*etpiov<:

.

ex Ibyco

modo

docuit Hesych. Inde et Latinorum sidus a tre/pos esse ingeniose nuper ostendit -^apiea-raTo^, Tanaquillus Faber." (Hoffman Lex. v. Sirius.) c

I

must beg the reader

of the Greeks and Romans, personage of the old rites.

to expel

from

his imagination Silenus

who totally differed from the mysterious The latter is described as the wisest

of sages,

t(

The author and

teacher of the noblest sciences."

d

That the fable of Silenus is derived from the prophecy of Jacob, was the opinion of the learned Bochart:

L

" Sileni

162 "

The Nor

"

sceptre shall not depart from Judah,

a lawgiver from between his feet, " Until he come, SHILOH. " And to him the of nations. expectation

"

to the vine his colt,

Binding

" "

And to the ivy-vine the foal of his He washes in wine his garment,

ass,

" Sileni quidem fabula unde sumpserit originem, non nisi gravate refero nempe ex prophetia de SILO, qui Christus est, horrendum in

modo

quasi per nebulam

et in ejus mysteriis

retulisse,

duobus

Quod

detorta.

hanc ipsam prophetiara

Martyr,

cum

viderit Justinus

Daemones ad Bacchum asinum recensuisse: Haec ille

scripsit

ovov

; semel in posteriore Apologia pro Christianis, et rursus in Dialogo cum Tryphone Judaeo, ubi mira metamorphosi ovov in on/oi/ librarii mutarunt. Jam vero ut res expendatur accuratius.

1.

locis

Ut ex

"W

Sir, id est,

fecere Sirenes; ita ex

ab his Silenus

dictus.

cantio,

JlT'ltf

2.

Silo,

Phrenices

]~W

vel 7*$) Sil, ab

Et quia de

Siran, et Graeci illis

)7^

Silan,

Silo dicitur: illius erit

nnp*

doctrina populorum vel, congregatio docendi causa, Silenum aiunt fuiSSe valde doctum et Bacchi elatjyrjTtjv Kat %i%d

In ^Eliano, Silenus de altero orbe mira narrat; in

eiriTrjoev/jidriav.

Plutarcho de morte, in Virgilio disserit de principiis rerum. 3. Additur sive de Christo, sive de Juda, ut quidam volunt: Ligans ad vitem asellum

lenus est

TT\

Baccho Deo

suum

et

ad generosam vitem pullum

asince

:

Inde Si-

ovov TO. TToAAo o^ouVei/o?, asino plerumque vectus; et vitium comes indivulsus adhaerens. 4. Tale est, quod

calcandis uvis ideo Silenum addicunt, quia sequitur; Lavat in vino et in sanguine uvarum operimentum suum instar calcentium in torculari, ut explicatur in Esaia. 5. Sed nihil tarn f impium, quam quod Silenum semper ebrium esse fingunt, et ln-

vestimentum suum,

flatum hesterno venas ut semper laccho/ Quia statim additur; rubent illi oculi ex vino, ac si eodem id sensu dicatur, quo a Solomone, Cui ruber oculorum ? iis, qui vino immoranProverb, xxiii. 29, 30. Sileno denique pro cibo

in Cyclope v. 136. Coagulatus caseus est, et lac bovis; quia prophetia finitur hac clausula: Denies ejus ex lacte alNihil poterat Diabolus fcedius comminisci, ut sanctissima bescent. tur.

6.

Kaj Tvpos

o-TTta?

eo-Ti

apud Euripidem

Kd\ (Zoos yd\a,

religionis nostra mysteria profanaret et

exponeret."

(Boch. Chan. Lib.

i.

impiorum hominum

Cap. 18.)

cavillis

163 "

And

in the blood of grapes his raiment,

" Darker his eyes than wine, " And whiter his teeth than milk."

There are frequent

allusions in the poets, not only to the wine, but also to the milk, the pouring out of

which formed part of the ceremonies. *O

o

a

e^aj0^o?

~ $ *O ret 06

*

'Pel

5*

y a \UKTI oivtp,

evoi.

/3p6/mio$ 9

/*

f

ft

Treoov,

pel $e /uteXiomii/ " a)s

<s

Bromius

The

is

Xifiavou

Yehoh

the Chief,

!

earth flows with MILK,

and honey, there arises the smoke of Syrian incense."

It flows also with wine,

And

EUR. BACC.

141

144.

" Fas pervicaces

est mihi Thyiades, LACTIS et uberes fontem, Vinique Cantare rivos, atque truncis

Lapsa " Give me

Thy

Hon. n.

cavis iterare mella."

to sing,

by

19.

thee inspired,

priestesses to madness fired,

Fountains of wine shall pour along, And, melting from the hollow tree,

The golden

And

treasures of the bee,

streams of MILK shall

fill

the song."

FRANCIS.

Another part of these ceremonies consisted in a b Was not this a memorial of the Phallic procession. of circumcision covenant given unto Abraham, and a b

et

"

Inventor,"

PHALLUS.

Bacchi

"

"

Dux." Steph. Princeps/' " TO v\ivov a
sacris solemni

pompa

gestari solitum."

L2

(Hoff.)

164 originally a scenic representation of that rite ?

"

This

covenant which ye shall keep between me and and you thy seed after thee; Every man child among In THY SEED shall all the you shall be circumcised

is

my

nations of the earth be blessed."

This was followed by a troop of females bearing baskets of flowers and fruits, in which were live serpents, and part of the mysteries consisted in putting

them

and letting them through 8 the and between In an orphic fragbody garments ment, among other symbols of the mysteries of Bacchus, are given, into the bosom,

.

MrjXare xpvcrca Ka\d Trap "

And

T&Girep&wv \iyv(pwi rel="nofollow">a)v 9

beautiful golden apples from the harmonious

Hesperides."

Here

consider

I

we have a

representation of the

promise given unto Eve in Paradise, that the seed of the woman should bruise the serpent's head.

first

There was another symbol belonging monies an instrument for threshing was ;

procession

;

to these cere-

carried in the

to this Virgil alludes,

"

"

Servius says

Mystica vannus lacchiV" The mysterious Fan of Bacchus."

upon the age

" :

Liberi Patris

sacra

a " In mysteriis quibus Sabadiis nomen est aureus coluber in sinum demittitur consecratis, et eximitur ab inferioribus partibus. (Arnob. Lib. v. P. 171 ) "Sabarium colentes Jovem anguem, cum initiantur per sinum ducunt." (Julius Formicius p. 23.) b Georg. i. 166. "laK^o?, this name of Bacchus is from the Hebrew word tt (Yacak), * "the eye or light," and D3 "the firmament or sky ;" the same as 13D " the son of the firmament ;" and both equally signify, " The Star" [See p. 42.] Bochart derives it from Np^ (Janko), or Kp s (Jacco), "Puer lactens." ,

165

ad purgationem animae pertinebant mysteriis purgabantur,

sicut

;

et sic

homines ejus

vannis frumenta purgan-

tur."

The

promised Messiah's reign are not only represented by metaphors taken from instruments of threshing, but HE is expressly described under the effects of the

very image itself:

"

Behold, I will make thee a new sharp threshing 6 instrument having teeth thou shalt thresh the mountains, and beat them small, and shalt make the hills :

as chaff.

"

Thou shalt fan them, and the wind shall carry them away, and the whirlwind shall scatter them." (Isai. xLi. 15,

16.)

This prophecy has particular reference to the promised seed of Jacob. To it St John the Baptist alludes, when he says of the Messiah, "Whose fan is in

and he will thoroughly purge his floor;" and St Paul seems to have the same prophecy in his mind, his hand,

"

The in his epistle to the Corinthians he says weapons of our warfare^ are not carnal, but mighty, when

:

through God, to the pulling down of strong holds, cast-

down imaginations, and every high thing exalteth itself against the knowledge of God."

ing

that

Thus it appears that every ceremony and symbol used at these mysteries can be traced to some prophecy respecting the promised seed, and there cannot surely remain a doubt of their having been instituted to keep alive a memorial of this great event; although the

Greeks and Romans so perverted them as to obliterate It may be oball traces of their original meaning. c

3"Y)D,

Latin.

\iK/jio<;,

or TTTVOV,

VANNUS,

in

Hebrew, Greek, and

166 these ceremonies were probably all of an date than the writings of Isaiah ; so I believe earlier them to have been ; but it is far from improbable that

jected, that

not

the prophecies respecting the Messiah, were orally delivered, and thus transmitted to mankind long prior to the aera of Isaiah ; and that he, under the

many,

if

all

them to writing before the when the sacred language fell into

divine direction, committed

Babylonish captivity,

disuse, as a spoken dialect:

and the similarity of the

Orphic hymns with the inspired writings not from the former being copied from the

may

arise,

latter,

but

from both being derived from the same original source.

Those who were rightly

initiated

into these

myswere considered as secure of prosperity in this world, and of happiness in another state of existence ; but perfect faith was required to entitle an individual teries

to these

high privileges, and hence the ancient proverb

IloXXot rot vapOrjKCXfiopoi, iraupoi $e re B/c^ot

Which

is

a ;

in other words:

IloXXot

"

:

etcrt

yap

/cX^rot oXiyoi

$

e/cXe/crot

;

are called but few are chosen."

Many

These sacred mysteries were probably retained and observed in their true character in the East until the Christian

aera.

Saviour had

The Magi who came to worship our a remarkable STAR in their own

seen

country, which they considered a proof of the advent of the promised King. They immediately, knowing " the Star must come out of Jacob," journeyed to

Jerusalem, *

"

the royal city of the Jews,

" Multi thyrsigeri, pauci

looking there

viri."

Proverbium, quo significatur complurimis mortalium adesse etiam famam, qui tamen vera virtute vacent."

virtutis insignia, aut

(HOFFMAN.)

167 him, who was born King of Israel. And the thence directed to Bethlehem.

for

They were

STAR

again appearing pointed out to them the spot where the infant Saviour lay, thus confirming their opinion that

now the

ancient prophecy was accomplished, and an to those mysteries which were instituted

end was put and observed

to

keep alive among mankind the ex-

pectation of the promised seed.

INDEX OF HEBREW WORDS. PAGE

PAGE

N

A Father A Hieroglyphic

55

To

stone

A Wing Abram

A

title

57

10, 25,

Earth

10

A

25

Brother

28

To To

create

78

bless

45

45

Spice

Daughter of the

Sun 90, 105

To

One

91

Besheth

A

25

Bull

28

Morning

14

ra A

82, 87

rest

Daughter

102 158

22

Sunday

90

25

To blow

51

An Arm

11

Enosh

59

A Cistern

26

Dust

15

Hunch-backed

27

Four

91

The

26

An

85

A Camel

25

69

To

25

Eagle TO3STIN Areph Chesed

The Earth

.

.

.... 52,

78

Fire

80

Meridian Light.

50

IHl Bohu

88

101

VI An Egg

A

House

331 Bacchus.... 127,

A

Son

ttfll

101

Sun-set

EDI To be ashamed

)1

DPI

56 156

vintage

An Eye

ELOHIM...79,

7V1

ppi To empty

155

DN A Mother

ttTIl

The

25

of Bac-

DIN Man

crush or finish

45

25, 70

chus

55

Baitulia

requite

Rain

29

A Word

26

Honey

46

Gold

42

A

26

Door

35

01 Blood

27

10

A

Tear

27

The Lips

11

Knowledge

28

151

10,

bl

roof of a house

22

INDEX.

169

PAGE

MTT HE THAT COMETH

run

Vanity

29

Abel

57

Breath

11,

To be

A

12,

Fac- simile.

Haran

A1

The

29

VT

mm

70

setting up.

.

.

11

>

A

105

Feather

]*

9

n7 This

lilt

W

12

To hover

37

Jabal

58

Jubal

58

Hand To know JEHOVAH

secret

27

lacchus

164

Wine

A

hide

26

To

love

26

lin The Lap mn Eve

nn An

1

Tt Life

Milk

Milk

Dn Ham non The Sun

To sprout The Pole

52

ND A

Sling

15

97

ID

A

Stone

15,28

,

26

113 Weight

28

26

|nD

A

43

63

DID

Five

91

11D

Enoch

57

A

51

26

]1D

ND A

of a

tent

13

P, D'TID

Darkness

NZDNI3

59

N2P

07

63

hot

54

Jared

6l

To be

39 152

TV 1JT>

niD""mn Chambers of death

36

expectation 150

fear

The Thigh 1TV The Moon

57, 119

13,

50

60 ....

TV

26

ornament ....

...

104

Kin To

Wreaths

36, 6l

Wine- vat

To .

84

Japhet

42

House

28

A Day

The

A

15

The Red-sea

13

Gold..

37

To pack

Jehovah- Nissi 40, 155 DV>

im

taste

T A

26

18, 17

.

.

PAGE

To

109

29, 89

Spade

14

Plough

14

Priest .......

To

A

stand up. ...

Knee

A Cup

A Star.. 42, A Circle

42,

43

44 41

127, 151

43

All

43

Vessels

43

A Dog A Wing

38 46

INDEX.

170

PAGE

PAGE

D3

A

39

N3

Full Moon.. 17, 39

"WO

A

Banner

....

cover .....

41

count ....

41

Silver ........

42

Like eyes....

81

A Garment 41,

121

ni3ro Cotton

Fine Linen.

The Heart

A

120

____ 41, .

.

...

49

pastures. .....

A

49

Prophet ......

48

Noah .......... rTO To rest .........

60

ITO

60

ttTO Nachash ..... 44, 109

DH3 To

console .....

60

41

TITO Nachor ........

70

plant ........

37

37

V^3 To PO3 To

smite .......

6

Lion ..... 15, 38

D3

A

Banner ...... '39

Night ........

27

Sandals ........

31

Lamec .......

58

Youth ..........

31

Naamah ........

58

To blow

31

56

Mahalulael ... JTID Death. .......

To i-OD

48

Well-watered

41

Throne....

HDD To DD3 To

ACup ......... 16, A Bottle ........

trample.

.

95 151

.

Mechujael

56

A

37

Staff

Rain

29

Water

16

A King A Messenger

38

38, 114

DD Tribute a DDD To melt 1DD The Divan...

41

Egypt

63

Mosaic

40

A

40

42

Honey ......... 46 3S3 To stand ........ 34 1^3 A Pyramid ..... 64 J1S3

Hlp3

A

Female ......

36

"[^3

To

bite .........

7

TO3 To lend on usury To lift up ...... Twilight ......

41

Methushala. Methushael.

.

.

Read

104

KD The Moon .....

J7

To

set

.

56

DID

A

.

56

eyiD

Vid.

DDrs for

30

up ......

fri3

Picture ....

7

30

DD3, page 42.

Hoof ....... 46, 58

INDEX.

171

PAGE

nS^D Mountainous trict

of the

Amor-

ites

WD

9

Sinai

"|DD -)2D

A Book

Tent

40, 41

Banner

.

47

Diy Naked

72

99

The Forehead

98

Upright

99

An Eclipse An Heap

99

A

99

53

Poplar

Esau

.99, 104

70

The young of an 100

animal

Cloud

31

liy To labour To over

31

JS

Eber

69 58

A

Fowl

35

Py An Eye

14

Ty A JD^y A

100

City

Bird or Beast of

57

ing

107 see-

106, 127

Dy A

17

50 69

Paleg

128

KT~D2 Back

of the 41

of the hand

41

Q*D2 Vid. O^DSTOJID J1D2

The over

42

To

47

A HDia A ttnS

divide

Horseman

....

cloven foot

47 47

Flax

41

Cotton

41

An Asp

44

17

^y Upon "6y To go up For ever

....

....

Ne, non

DS The Face Moon

D~)2 , ttTlS

39

prey Irad

Ty A Watcher DTy Upright and

AS

31

Adah

ITy

28

...

An Arab

42

The Skin

iy A

*)iy

47

69

Sepher-Hajasher.

Ty Ty Ty

31

Ipy The Heel The Evening

51

A A

ID, HDD

PAGE

Dust

dis-

17 43, 123

Drinking

vessels.

51

People

32

Horned

Pillar

32

Zillah

58

To stand

34

A

35

A

43

The Fingers

Q4t

A

A

Tree

The Tree

An

Idol

D^y Bone

of Lives

43, 103

44

Beasts.

..

Bird

35

44

Serpent

Drinking

vessels

The Moon

18

.

.

.

51

52

INDEX.

172

PAGE

A

To

PAGE

A Flame

18

Boat

To

36

collect

45 37

spoil

The Avenger....

37

37

Evening Twilight

30

37

To bow down ...

29

18

Satan

43

Dip Parrots

54

SHILOH

86

PP Cain

57

40

69

nip The Belly -iip The Tomb

36

To cover rnp To float

An Handle

45

A sharp tool A Picture A Flame A Flame

The End

46

Salach

To chop

46

Three

91

TheSun

20

46

Shem

61

33

The Heavens

78

99

A

46

Two

Cainan

nap

Cain's

To

Wife

s

128

reap

A

1tf

59

HP A Horn PP To be horned nr

Httt

Quiver

A Hawk

19,

Tosee

sjrn

The

To

A

35,

89

Spirit

flutter

89

Chariot

30 91

42

1JH Reu

A

.

.

flying Serpent

IW VV FW

69

flying Serpent

45

150 91

White

43

Seth

59

20, 47

out ....

Tohu

rattf Sabbath,

45 to

rest

90, 102

A

Sceptre

37

20 88

Dinn The Deep Hell

45

Six

ND A Tent n^n To stake infi

97

69

The Ivy- vine

42

Rechabites

*)ttn

39

45

Serug

39

To couch

mi

38

45

Year

Gates of Death

A

40

89

Tubal

58

Peacocks

54

Dfi Domestic

Terach

48 ,

70

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SUMMARY

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ALLEGRI a Miserere for Five Voices CROFT, Dr., a Solo, a Trio, and MARCELLO, A Solo, Three Duets, and an Anthem three Anthems ANONYMOUS, a Sacred Round; a Sacred Song, Thou to whom all DUPUIS, Dr., Three Solos, a Trio, MASON, Rev. WILLIAM, Anthem, Lord of all power and might' an Anthem, and a Double Chant power is given' FARRANT, RICHARD, Two Anthems, MKHUL, Sacred Song ARNE, Dr., The ITynin of Eve and a Gloria Patri MENDELSSOHN, Sacred Song ATTWOOD, THOMAS, Two Anthems, and a Vesper Hymn GALLIARD, JOHN ERNEST, Duet, MOZART, Three Airs, and three voices, all ye living souls' Quartetts BACH, SKBASTIAN, a Choral, and a Sacred Song GANSBACHER, JOHANN, Sacred Song NARES, Dr., A Solo, two Duets, and three Anthems a Duet BACH, EMANUEL, a Song for Christ- GASPARINI, GIBBONS, Dr. ORLANDO, a Nunc NEUKOMM, A Sacred Song, and a mas, and an Air Sanctus Ascribe unto the Dimittis, a Sanctus, and an AnBASSANI, Solo, PERGOLESI, A Motet and a Duet them Lord' all !' of Maker PORTER, W. I., Solo, 'Like as the BATTEN, Anthem, Deliver us, O GLUCK, Air, hart' Lord' GREENE, Dr. MAURICE, Three AnPURCELL, HENRY, a Trio and two O thems, four Solos, and a Duet BATTISHILL, Trio, Anthems not' HANDEL, Eighteen Solos, four Recitatives and Airs, a Quartett, PURCELL, THOMAS, A Funeral Chant BEETHOVEN, Three Sacred Songs, a Chorusses JOHN, Anthem, and four REYNOLDS, My and a Trio, Quartett God, my God, look upon me HARWOOD, Ode, The Dying ChrisBERNABET, Solo, Who can tell' How blessed RIOHINI, Quartett, tian to his soul' Thou shalt BLAKE, Dr., Duct, the man show me' HAYDN, JOSEPH, a Hymn, Two Teach me, a and ROGERS, Anthem, a Dr., The Lord Quartett Trio, Duets, BLOW, Dr., Anthem, O OLord' hear thee' HAYDN, MICHAKL, Quartett, ROMBERG, Trio, Pater Noster' Thou who kindly dost provide' BOYCK, Dr., A Sacred Song, an AnSARTI, Terzetto them, two Duets, and a Sacred HAYES, Dr., Three Sacred Songs Sacred Song, Glory be to thine Bow down SCHULZ, Round HELWIG, L., Air, God on high' ear, O Lord' CARNABY, Dr., A Sanctus CALDARA, ANTONIO, A Terzetto, HIMMEL, Choral, 'Come, O come, SOAPER, Double Chant SPOHR, Hymn, Quartett, & Chorus with sacred lays' and a Duet Duet and a Trio CARTSSIMI, Trio. I am well pleased' HUMPHRYS, PELHAM, Grand Chant STEFFANI, a Nunc Dimittis' TALLIS, JOMELLI, NICOLO, Ducttino CHERUBINI, a Chorus, and a Trio CHILD, Dr., Anthem, *'O Lord, grant KENT, JAMES, a Solo, a Trio, and TRAVERS, Single Chant TYE, Dr. CHRISTOPHER, Motet three Anthems the king a long life' CLARK, JEREMIAH, Solo, How long LKMON, COLONEL, a Double Chant AVERNER, Sacred Song, Resignation' wilt thou forget me?' LOCK, MATTHEW, Anthem, Lord WISE, MICHAEL, Three Anthems let me know my end' COOKE, Dr., A Double Chant of Heaven CREYGHTON, Dr., Anthem, I will LUTHER, MARTIN, Hymn, Great WINTER, Air, Father ZINGARELIT, Sacred Song. God what do I sec and hear ,

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Prefixed to each

Volume are Biographical Sketches

contains, together with Historical and Critical respective reputations are principally founded.

Acce

of the Authors whose compositions it ints of the Works upon which their

J**

SKKS