nnanon nratyo

HEBREW HIEROGLYPHICS.

nnaion

HEBREW CHARACTERS
DERIVED FROM

HIEROGLYPHICS.
THE ORIGINAL PICTURES APPLIED TO THE INTERPRETATION OF VARIOUS WORDS AND PASSAGES 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,
CAMBRIDGE:

D.D.

MASTER Of CORPUS CHR1STI COLLEGE, 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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c*,

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Bequest
Ib,

of

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Scaling,
of tbe

to tbe

Hlni\>ersiti?

of Toronto

1901

SIGNA SUNT VERBA VISIBILIA; VERBA SIGNA AUDIBILIA.

THE

HEBREW ALPHABET.

HIEROGLYPHIC.

HEBREW ALPHABET.
HIEROGLYPHIC.

HEBREW ALPHABET.
HIEROGLYPHIC.
TBANSITION.

HARACTER.

ANCIENT NAME.

MEANING.

p D

SAH.

THE MOON.

A t

AUL.

THE

LEGS.

PHEH.

THE FACE.

Tzi.

A HOIINED BEAST

P
1

KAV.

A BOAT.

RAH.

A HAWK.

SHISH.

THE

SUN.

THATH

TENT.

MASCIJOTH HAMMEDABBEROTH,

IT has long been my opinion that considerable light might be thrown upon the early history of mankind, as
first chapters of Genesis, by the 3 of hieroglyphic or picture-writing In all probastudy bability this was the only mode of recording events
.

contained in the eleven

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

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

when the

doubtedly throw

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

of climate

and

situation
arts,

would
for a

make much
long period

greater
others.

progress in literature,

and sciences than

Some would probably remain

with

little

original
a

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

sense,

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

retain

that

small

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

to

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
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 admiration
to execute various works,

and astonishment of the traveller*. This people having carried the picture-writing
very high covery of Phonetic characters.
state of perfection

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 conclu avec toute raison

de ces

faits

si

nombreux

et

si

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

PHONETIQUE

EGYPTIENNE, dans ma lettre

plus reculee."

dont
a

M.

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

publie le

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;
a

and,

as

these are uniform

throughout
f

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

y.

can be reduced to about twenty- two distinct sounds,

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,
to

the

cable

would
their

(if

may be
pictures

own

into

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

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

Each one no doubt may put

as
far

in a claim for

this

honour,
to

as

it

consists

in having reduced
after

pictures discoverers

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

a Phonetic

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

They would

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,

suppose that

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

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

alphabet.

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

Now

sound.

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
;

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

arises,

is

there

any language which remains

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 charespect 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.

With

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.

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

The

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
able
to

of pictures, but frequently repeated those, which

for letters,

they have adopted

obtain words.

the correct
this

we should probably be meaning of many ancient

after once the

But more than

language

became written, every new word would be formed by

these letters, each retaining

its ideal

sense

there would

be now as
all

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

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
;

commerce greatly

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

letters,

by

so doing

we may

obtain the correct meaning of

many

words,

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

And

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

those important truths in which

interested.

mankind

are so deeply

In this undertaking there are three distinct things

to be accomplished.
I.

To OBTAIN THE IDEAL MEANING

LETTER.

OF EACH

II.

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

6
III.

To FIND THE HEBREW WORD OF

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
example
to

shew the manner in which

this

may be
re-

accomplished. Every reader of the

Hehrew Bible must have

signifying

marked the frequent occurrence of 3 with the pronominal

"
smiting."
affixes

or

prefixes,
:

the

action

of

For example

ntf

-p

"And
"

he smote the Egyptian."

Exod.
-p

ii.

12.

nil POD ojn

mm

And

Jehovah smote the people with a great smiting.

xi.

Numb.
"

33.

And

he smote her with the

letter

edge of the sword."

D contains the whole

Josh. x. 28.

idea of " smiting."

In these examples the

Again we

find

when
by

this 3 has
3 or

no

pronominal

prefix, the place is supplied

n,

as,

"

And
also

I will smite Egypt."

rr

Exod.
it,

iii.

20.

And
"

is

frequently affixed to

as

nm
And
Jehovah smote

b3

nan

mm
Exod.
xii.

all

the first-born."
five

29.

This word occurs about

Bible in exactly this sense.

hundred times in the

Grammarians give us

triliteral,

as the root of this

word

but

it

is

quite

evident,
letters

that however

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

necessary euphony, or for

these

two formative

action of smiting. find then in

We

Hebrew word commonly

sense

called
letter,

a root, that the whole

may

rest in

one

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 combination

with 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

We

in combination with

on usury."
obtains
its

Now
or

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

3,

n and

its ideal sense,

" a tooth."
teeth.

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

But although

this
is

may

be the

case, it does

not follow that the letter

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

how

obtained the following results.

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<rare

occurrence,

COVERING THAT HIEROGLYPHIC WHICH CONTAINS

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

NOW WRITTEN,
to determine
selection.

must leave
I

it

to the reader's

eye

whether

have heen successful in

my

tian

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

The

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

3,

and
is

is

easily ac*

counted

for.

In Coptic XA.&OI (Laboi)

"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). "a (Neh) is (Na). Cup," and in Hebrew

The third object, viz., FINDING A HEBREW WORD OF ONE SYLLABLE, BEGINNING WITH THE LETTER, AND BEING THE ORIGINAL NAME OF THE HIEROGLYPHIC, may
but
it is

at first sight appear a hopeless pursuit, absolutely necessary to do this, to shew that
is

the hieroglyphic form of the letter

ful conjecture.

not a mere fanci-

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
with that character.

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
often be

more

distinct than that of the

first.

Had

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

9
for the letter

that

sound,

and

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

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)

when the

transition

found in their original

solete,

state.

Many

of course are obor

being superseded by dissyllabic forms,

by

verbal and heemantive nouns.

Moreover we have only one volume written in the language, and of course many words that belonged to
it,

do not once occur.

a " was,

Numbers,
title

The wars

quotation of Jehovah

is

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

passage we

find a verb

im
;

where
a

else in the

Bible

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

The
is

writer of the

" Arnon

the border of

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

and quotes a passage from a book, whose

:

was

miT'DDrPD
is

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

:

evidently

nsioi
D^rarr
raty ?
1

PKM

"

I will

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 passage 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 passage 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
complete,
obsolete,

how many words might we

and only
to

find that are

now

he traced out in their derivatives.

Some
to

my
I

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

or verbs.

now proceed

to

give

each letter with

;

its

ideal

character,

and hieroglyphic form

and

also the original

of that hieroglyphic, at the period guage became Phonetic.

name

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

Dm

exact sound of this letter.

IN AD,

MAN.
Priority.

Hence

its ideal

meanings.

MAN.

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.
building. Within. In.

HOUSE. Any
TER.
The

SON.

DAUGH-

original

word was probably 31 (Ban).

11

This
xv.
1,

letter is

found in

its original

sense in

Exodus

and 21.

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.
nR3

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

its ideal

meanings.

Lifting up.

HEIGHT.

Power. Pride.

This
in the

letter is

found in

its original

sense several times

hook of Joh, with the verb

mn

(Chavah).

"

I will

open

my lips."
lips.

(Chap, xxxii. 10.

See Ps.

xix. 3.)

The

hieroglyphic from which this letter was taken,

was that of the

yi DAU, LIPS,

i.

e.

the two

lips.

Hence

its ideal

meanings.

LIPS.

Speaking.

Opening.

Shutting.

RED.

Dl

This letter which signifies the breath, was expressed the act of breathing. 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.

Life.

LIVING CREATURE.

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

VAV was the

"

was

so called

from being in shape

like a feather,

the

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

We

" For

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

He

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

VAV,

A FEATHER

or

WING.
BIRD.

Hence

its ideal

meanings.
Lightness.

FEATHER.

Motion in

air.

This

letter

contains the idea

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-

fying

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

i.

e.

"

this."

is to

he found in Gen.

suspect the ii. 23.

*np naaD
"

-rcai

'D^D oxy ovan ni OTWT

rwnn
And Adam
said, this
"

(the part cut off)

"

is

a repe-

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

my

my
for

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

now," following the Septuagint, which

is

the same

as omitting the
Nt

word altogether.

ZA, KNIFE.

Hence

its ideal

meanings.
(of

KNIFE.

BLOOD.

Sprinkling.

Drops

any kind).

RED.

This

.0

U
or

n
bosom
;

letter represents the breast

it

was

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

The

nn CHACH,
meeting.

a female ornament, a girdle embracing

the body, and in shape like the letter, the two hands
It is also found in Tt (Chi), life (literally

bosom,") and in

mn

(Chav-vah), the

first

"eye of woman.

And
a

hence

its ideal

meanings.
a
.

BOSOM.
had the
"

Love.
lip,"

Concealment

Darkness.

BLACK.

As 1 "the

idea of "concealing,"

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

shutting," probably according to the

manner

in

which the

original

pictures were drawn.

14

This

letter is the representative of a spade, or

more

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

NENtDDl rWNZDNZDI

D^-^Nl

T2p

ttfTlD ?

mnDttn

rroox
" I will

mm DM

make her (Babylon) a

I will

possession for the Bittern

and pools of water;

NtD

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

TA, SPADE.

SPADE.

Hence

its ideal

meanings.
or

Plough.
(of

Expansion.

TOOL

INSTRU-

MENT

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)
supplied

we

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

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

"pso
It should

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

When men

lifting

15
up,'

and when there

'

is

a darkening of eyes, thou shalt

say,

deliverance.'

"

"

He

will

deliver

the eye

of the innocent,

there

is

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

meaning from
tf

"T

"folding."

Ai,

THE

EYE.

Hence
LIGHT.

its ideal

meanings.

BYE.
This

Brightness.

Sparkling.

DISTINC-

TION.

MAN.
common
use of the letter in forming

last is a

proper names.

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

This

and

in fTM (Nacah),

"to smite."

ND CA,

SLING.

Hence

its ideal

meanings.

SLING. Smiting. LARITY.

CURVATURE.

Circular.

SIMI-

This

letter is the representative of a

Lion in the
the Hebrew.

Egyptian hieroglyphics, and

so

it

is

in

The word XA.&OI

a

(Laboi) being Coptic

or

for a Lion, the

"6

same word as N^6,

et des lettres

ub

(Labi) originally,

(Li).

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

Paris 1828.

16
*b

Li,

LION.

Hence

LION.

QUADRUPED
or For,

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

Strength.

its ideal

To

(sign of Dative).

D
This
letter is clear in
its ideal

meaning of water,

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

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

MIM, WATER.
From.

Hence

its ideal

meanings.

WATER. MULTITUDE. Number.

Part, Of,

(Distributively),

I
The
out.

ideal

meaning of

this letter is that of pouring

is

>
r

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

NA,

CUP.

Hence

its ideal

meanings.

CUP. Pouring. Motion,

Giving.

(as of liquid).

REPETITION.

This letter occasionally imparts a diminuti\ e meaning.

D
The
Moon.
primitive

idea
is

of this

letter is

that
4.

of the

The word
"

found in Psalm Lxxxi

HD31
with

(Bac-ce-seh),

at the full

moon

;"

the word

is spelt

17

N instead of n
ND SA,

in Proverbs

vii.

20.

ND3n (Hac-ce-sea)
ideal meanings.

" the the full moon, viz.

moon

circular."
its

THE Moox.
Brightness.

Hence

MOON.

Whiteness.

MOON-SHAPED.

Motion, (revolving).

/
and
all its

V.
feet of a

This character represents the legs and

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
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."

"

semel

by

AL.

LEGS AND FEET.

Two.

Hence

its ideal

meanings.
Biped.

LEGS AND FEET. MOTION.

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

or

H3

PHA

or

PHEH. FACE
Breath.

or

MOUTH.
HOLE.

Hence

its ideal

meanings.
Aperture.

FACE.

MOUTH.

18

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

This

letter

is

We

"

And

the horned beasts shall couch there."

cattle."

It is

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

^
Hence
its ideal

TSI,

A HORNED
HORNS.

BEAST.

meanings.

HORNED ANIMAL.
stance)

HORN

(the

sub-

Moon.

Branches.

P
This
in
letter represents a boat

and

its oar.

As

boats

wooden

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

Coptic for a boat

xoi, the same as the old

is

Hebrew

word Np (Kha), which

the verb

obsolete, but

still

found in

mp

(Kavah), literally "to

float."

BOOT nnro nwr vp

"

And Elohim

said,

Let the waters under the heavens

float to

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

Isai.

PIT-TO -pai

wy rawm
me

ewnn

MTW
For
to

D2DD

the islands shall

float,

yea the ships of

19

Tarshish among the

their silver

first

to bring thy sons from afar,

and

their gold with them."

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

The Prophet

Np

KHA,
(in

A
or

Boat.

Hence

its ideal

meanings.

BOAT.

HOLLOWNESS.
good

Lightness.

EMPTINESS,

bad sense) Purity

or Desolation.

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

This character derives

its

form from a

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 passage in Leviticus, (n. 14.) is a false reading,

rn

for

run (Dah

for

Rah).

rwi RAH,

Hawk.

Hence

its ideal

meanings.

HAWK.

BIRD.

Flying.

Swiftness.

Noise (of Joy

or Sorrow.)

Sight.

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

of
IP,

any decided difference between the meanings and itf the latter seems to borrow its sense sometimes from and at other times from D.
I cannot trace out
:

B2

20
ty

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

It is

found

iwy

SHISH, The Sun.

Hence

its ideal

meanings.

SUN. RISING SUN. Rising.

Fire.

Light.

White.

TEETH.
is

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,
or from both.

Or

it

may have been taken from some

other picture.

J\
This
letter is

the representative of a tent.

The

original Nfi exists in a

borrowed sense.

It is also found
8.,

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

Nfi

Numb,
Hence

xxxiv. 7,

signifying

THA,

Tent.

its

ideal meanings,

TENT. POLE.

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

we know that more

letters

cannot
"the

The
is

original hieroglyphic

from which the word

tyQttf,

Sun"

obtained

may have been

W D &

" 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 disrespect

the

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). or three pictures.

When

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

or

(Abah

or Abi), as

we

find

by
:

its

taking
:

>

in

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

construction, which

"

"a Mother," was DDK (Emm),

dagesh with a vowel
affix.

as

we

find

by

its

taking

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

Hence

of two radical letters and

radical
letters.
l,

The

one formative, or of three formatives most commonly used

D,
3

were N, n,

3, b,

and 1; they might per-

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

fined to nouns.
is

The

reason of this
is

is,

that the noun

the word from which the verb

formed.

And

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

traced.

clearly

There

is

also

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

letter is to

any other letter, implying that such be taken in its primitive sense. It seems that after a picture came to bear several derived meanwas necessary to have some mark to shew that

ings, it
it

idea.

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."
this
tf

And

in forming the Phonetic

word frequently
one peculiar

became n. I must

also call the reader's attention to

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

"

Abraham was
years."

the son of an hundred

" Sarah was the daughter of ninety years."

likewise

We
phrases.

have

the

following

and many

like

"
JYiD"p

son of death."
death.

i.

e.

A
i.

man
e.

deserving

"
" "

A son A son
The

of a quiver or bow," of valour,"

i.

An
man.
i. e.

arrow.

e.

A brave

daughters of the song,"

Singing

women.
" Son of
chaff.

my

threshing

floor,"

i.

e.

Corn or

"

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
in the formation of words.
ter is

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

24
I will

now

and proceed
N.
1.
3.

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

Priority.

MAN.
HOUSE.

Superiority.

Any

building.

Within, In.

SON.

DAUGHTER.

ARM
LIPS.

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

Pride.
"7.

Speaking.

Opening.
Life.

Shutting.

RED.

H.
1.

NOSTRILS.

Breath.

LIVING CREATURE.
in air.

FEATHER.
KNIFE.

Lightness.

Motion

BIRD.

?.

BLOOD.
Love.

Sprinkling.

Drops.

RED.
BLACK.
(of

n.
D.

BOSOM.
SPADE.

Concealment. Expansion.

Darkness.

Plough.

TOOL

or

INSTRUMENT

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

3.
b.

CURVATURE.

Circular.

SIMILITUDE.

D.

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

LION.

From.
Pouring.

CUP.

Motion (as of
letter

liquid).

TITION.

This

occasionally

Giving. REPEgives a diminutive

meaning.
D.

MOON.

Brightness.
.

Whiteness.

MOON-SHAPED. Motion

(revolving)

V.
3.
X.

LEGS and FEET.

FACE.

MOTION.
Breath.

Biped.

Two.

MOUTH.

HORNED ANIMAL.
Moon.
Branches.

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

p.

BOAT.
or

HOLLOWNESS.
sense).

bad

Lightness. EMPTINESS (in a good Purity or Desolation.

Swiftness.

1.

HAWK.

BIRD.
.

Flying.

Noise

(of joy or

sorrow)
ttf.

Sight.

n.

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 subjoin 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.

e.

Adam, D

formative.

(Abah),

" Chief of House,"

i.

e.

Father,

DK
DDK (Emm),
"
First of many,"
i.

e.

Mother.

71K
"
(Achi),

Man

of

breast,"

(i.

e.

same

breast),

Brother.

"
(Aleph),

The

chief beast Bull.

of

mouth,"

(i.

e.

of

bellowing),

(Gamal),

" Beast of

much

burden,"

i.

e.

Camel.

Hence

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

(Daleth),

"Lips

to tent,"

i.

e.

folding door.

n
"
(Chai),

The

eye of the bosom,"

live."

i.

e.

Life.

Hence

verb

mn

"to

n
(Chub), lin,

"House

of Bosom,"

i.

e.

The Lap.

Hence
(Chaba),

(Chabab), "to
self."

love."

And Kin

"to hide one's

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

(Chaleb),

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

"

We

water or liquid of the breast."

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

i.

e.

the

or

NU

"
(Geba),

House of

Hill,"

i.

e.

den or a

cistern.

33
pj (Giben),
"

Son of Hillock,"

i.

e.

Hunchbacked.

CH
DT (Dam),
"

Red

water,"

i.

e.

Blood.

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,"

i.

e.

Day.

W?

"
(Lyl),

Light

for beasts."

i.

e.

Night.
the 104th

The
ideal

Psalmist

seems to have had in his mind the

meaning of these words,

:

when he penned
rfyb
it is

Psalm

lyn/vrHxD
"

^mmi

M^I

i^n n^n
:

Thou makest

darkness, and

night

wherein

all

the

beasts of the forest do creep forth."

(Ver. 20.)

DIN

mrn
gather themselves

"

The Sun

ariseth,

they
in

together,

and lay them down unto his work and

(Verses 22, 23.)

their dens.

Man
until

goeth forth
evening."

to his labour

the

28

fl>n

(Dath),

"Knowledge," Produce of
"

lips.

Or yT

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

The

Ipl (Boker),

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

"to empty, to make desolate."

(Areb),

" Bird

up

to its

house."

Time

of bird

going to nest,

i. e.

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

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."

bruise,"

" to break in " pieces," from 1 lips," *O " of sling ;" sling doubled, used for various purposes, of threshing, &c.

(Daca),

29

a
(Chosec),

"As Sun
i.

concealed," (as

when Sun

is

concealed)

e.

darkness.

(Shachah)vand
derivation,

nnttf

"

to hide

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

down," (see Job

xxii. 29, 30.).

(Page 14.)

(Geshem),
shower.

"

Water

lifted

up,"

i.

e.

rain,

heavy

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."

Jl

In this passage we have

its

in its first sense;

and

meaning explained by the writer.

(Habel),

" Son

of

living

animal,"
i.

i.

e.

breath.

Hence tan (Habel),

"
vanity,"

e.

mere breath,

and the verb tan (Habal), "

to be vain."

30

or

ff

(Eish),

" Produce of the sun."

Fire.

Hence
were

probably
10.

is

derived the word CMDttftfl, Isai. Lix.

"We

stumble at mid-day, as

if it

dark, and in the MERIDIAN LIGHT

blind."

as if

dead

K
(Shenah),
"

same

root

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

up." in the language

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

"

(Nesheph),

Returning of face of Sun,"

i.

e.

morn-

ing twilight.

(Shuph),

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

e.

sandals.

JM
(Naar), Giving swiftness to feet," i. e. youth. The verb 1V3 (Naar), is used in the sense of " shaking
off fetters,"
xvi. 20.)
3
3 3

"

"setting free the

feet."

(Judges

n2
(Naphah),
HSfl

n a

iy

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

(Anaph), of same derivation and meaning.

IV (Ab), "Son of the

a cloud.

feet," i.e.

cloud of dust; hence

to labour,"

Hence verb liy (A-bad), "

11V (A-bar),
"

" to dig." originally

to

go

over."

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

i.

e.

Dust.

(A-pher),

"Bird of wind of

feet,"

i.

e.

Dust.

or

miN
i.

(Eber or Eb-rah),

"Son

of the bird,"

e.

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

Hence came the verb il

fly over."

Whence

is

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

(See Josh. xxiv.

3.)

God
DTT,

afterwards changed 0,

signifying,

"water," into
xvii. 5.)

signifying,

"multitude,"

"

many." (Gen.

(Amm),
nation.

"

Legs or

feet

many,"

i.

e.

people or

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

In early ages
first

pillars

public events: upon

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

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

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

meaning of
for the

to account

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

down
some
frauds

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

33
true account of the famous statue of b "

Memnon

a
.

Giral-

dus in his

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 passengers, 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

out upon

there

is

an account of

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

swore falsely by it. stones were originally

inhabitants

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

pillars,

of the

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.

In
"
in

Cornwall
ancient

there
or

is

"

KARN-IDZHEK,"
There was

i.

e.

The sounding
the

"

TOLL^KARN,"
I

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

it."

believe that

"

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

Toll "

"

is

"

" the old form of tell," " and that Tolltold,"

KEREN, "a

Adam's
R
b

prediction, that the world

was

to

be destroyed
Chap.
3.

Vid. Kircher. GEdip. Egypt. Class, Lib.

I
ii.

vm.

Cap.

1.

quote this from Borlase's History of Cornwall.

34
at one time

by the

force of

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
TO.

T6paV

K \l9wV,
pillars,

Tepois

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

coveries on

making two

the

inscribed

their dis-

them both, that

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
brick

also inform

them that there was another

pillar of

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

erected

"Now

this

Although

we may not be

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,

it is

a very curious
Ire-

that

we
"

should find in Cornwall,

Wales and
"

land,

traces of the

same memorial,

JVDttfD ptf

ABEN

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
sea.

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

From

this

word
i.

is

" to stand firm,"

e.

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

3H
1X3

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

"House

of a horn,

or

A pillar,

pyramid.

This

word

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."
is

35
1

zy
"

(Oph),

Flying, two legged, beaked,"

i.

e.

A Fowl.

T3X

(Zip-par),

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

"

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

Hence pax (Zipporen),

"
little birds."

nails

or

fingers,

i.

e.

(Bitz),

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

of an

(\>1)

on

its

rally

to

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

We

original sense in one passage

IN

xjm
IN

ITU

-ps

Tisx-p

TP

rpn xb Dnrarrty
"

DTna^n

by nxiT

Dm

uw
way

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

in

any

tree, or

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.)

is

In Anglo-Saxon, eas

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, as in each case the produce of the deep is the ing;
subject alluded to.

Hence

also

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

" 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),

And

verb yip

(Yin),

"Liquid Wine.

full

of eyes;" "very sparkling,"

i.

e.

"

(Yekeb),

Hollow house

for wine,"

i.

e.

wine-vat.

nip (Kebah),

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
the same derivation
is

"

"
Ip3 (Na-kab),

to hollow
(obsolete),

out;" and Ip3 (Nekeb), "the

womb"

whence

nip!)

(Nekebah), "a female."

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
2.

staff."

"A

walking

stick,"

vide

Exod.

iv.

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

i.

e.

sceptre.

" (Tang), would be an instrument with two prongs," "a " i. e. fork ;" and hence qjKD (Tarn), to taste." " " To to pack upon," (Gen. XLV. load," BKD (Tan), " xiv. a ls and
17.)>

to

pierce,"

(Isai.

9-),

"

(Natang),

to plant,"

"

to pitch a tent."

TW

(Shadd),
lence,

"Teeth

red,

red,"

destruction.

"very red." VioThe metaphor is borrowed

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

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

"

KU
is

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

1

Some
its

consider

(Lebi); but

only a

mark of

being used in

primitive

sense; ^,

?,

and Wlb are words of precisely the

same

signification.

A
"
(Melee),

Like a Lion,"

i.

e.

king, (D being

formative).

Here we might expect

is

to find

K with

b, as this letter

certainly used in
;

its

primitive sense.

And

so it

was

originally written

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

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

"

The

Sam.

may have been

It is
still
is

omitted in other passages, as superfluous.

which

preserved in ftfte (Malac), the same word.

"a

messenger,"

"
(Celeb),

Like the Lion of house,"

i.

e.

dog.

wild animal domesticated.

PHD (Rah),

"A

Hawk, and

(Ari), or

rm

(Ar-jeh),

An
and

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

\U"i

(Rabatz),
in

shewn and it most frequently

is

these poetical passages find words thus used.

that

we

It should also be rendered the same,

Numb,

xxiii. 24.

DJTp
"

Behold

this

people
soar."

shall

rise

up

as a

Lion, as an

Eagle

shall

he

From
"to
see:"

this

word

is

derived the verbs

fear."

nl

(Raah),

and

NT

(Yarea), "to
(i. e.

The word
"
(V),

O'y (Ait),

"
(D)

weapon

or talons,"

on

feet"),

was

also used to signify either a bird

or beast of prey.

"
(Cesea),
full

The Moon

circular,"

i.

e.

The time

of

Moon.
D3 (Nes), DD (Ces),

and fED (Samec), all The signify a signal or banner from D, "The Moon." letter Samec in some ancient alphabets is represented by a pole with a half Moon at the two of these words in Exodus xvii. 15, TO
TTD
top.

The words

We

have

16.

mm

IDP

mpi

ra?D

mwD pi

^DVI nurrb norto PP DD-^

40
"

And Moses
For he
;

built an altar

and

called the

name

of it

JEHOVAH,
"

MY

said.

BANNER." As his hand was on

the

BANNER OF
for

JAH

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

Hence
sharp
tool,

also

comes

"fitf

(Sec),

and

roitf

(Secah),

" 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.
inoonshaped."
"

(Masciah),

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

" The Hindoos," not weighing more than a few pounds. " Dr Kennedy, with such simple instruments formsays 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,

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

uniform.

This

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

e.

"shaped

like

moon."

And

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

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

shape of

moon,"
bute,"

"a

throne,"

and

also

2DD
also

(Me-sab),

"The
"tri-

Divan," "Circular seat."

at first
tent, in shape of moon."

Hence

DD (Mas),

monthly payment. And ODD

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

JTDD

"A

D2 (Pas),
In

"

The

face of the

Moon."
xiii.

Genesis xxxvii.,

and 2 Sam.

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
"
ttf),

signifies in colour

"like

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

signifies flax,
i.

and ^ymr^S)

(Pishtiii.

Haetz),

The

flax of the tree,"

e.

"cotton," (Josh.

6.)

The

old word

for

cotton was

rrflro (Cothnoth),

literally

(D), as

or "like" ()n),

"the

little tree," (n),

"of the
i.

tree."

Hence ruro (Cethoneth),

cotton."

"

a garment,"

e.

"

one of

In Daniel

v. 5.

NT

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 pass over," literally

"

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

"

upper part of foot concealed," as

passes

is

the case
also

when

the foot

over

any

one.

Hence

the verb

42
"
signified

to

be lame,"

"

to

halt,"

literally

to

have

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

" foot bent under."

DD
(Ceseph),
this

" Face like Moon,"

is

i.

e.

"

Silver."

From

word probably

melt," applied to all

derived ODD (Casas), "to metals.

(Za-hab), or derives its

of

am

(Da-hab),

"Gold."
t

name from

its colour,

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

them

have some common meaning.

DD
(Sepher),

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

"

e.

"

an

(Receb),

"

house like a bird,"

"

"A

waggon, a chariot."

Hence

a flying house." the verb 131

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

And D^m

(Re-ca-bim),

(Co-cab),

" Son of the concave,"

i.

e.

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 attitude of kneeling.
mative).

Also "OD
also

(Cic-car),

"a circle,"

(")

for-

Hence

to

(Col),

"all,"

and ^3

(Celi),

" circular vessels," afterward any vessels or instruments.

"

(Canaph),

The knee

of face,"

"

upper knee,"

i.

e.

wing.
to

10
(Satan),

"An

instrument with teeth."

Satan.

Hence an

adversary.

DM

"

(Basam),
matics.

Child of

much Sun,"

i.

e.

Spice,

Aro-

(Shish),

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

"

Name

(A-lam),

"

Two,

four,

many,"

i.

e.

A long

unlimited

time, frequently rendered,

"

for ever."

or ^V (Etz),

wood.

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

"

tree or

idol," lite-

44
rally

3W

And hence the verb "to form or 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

supports

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

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

as the supporter of the

Brasen Laver ?

" 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."
is

See Exod.

i.

7-

and

20.

where the verb

evidently used in sense, borrowed from a tree.

its

primitive

(Nachash),

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

Hence " a serpent with concealed

)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 bird,

i.

e.

flying with sting in mouth."

^ttn

"A

flying

serpent."

(Reseph),
its

which
the
calls

is

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

pictures

comit

mentators
difficult

much

trouble.

Gesenius

word,
various

which
tained,
it;

concerning the signification of opinions and views are entersignifications of

and he merely gives the

;"

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

according

to

but
"

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."

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

Psalm xLvi. 10.

/van

2p)

iittr

rwp

"

He

breaketh the

bow and

the handle of the spear."

The word
verb
:

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." of the word ; it was afterwards used for meaning
the bow.
of arrows.
It
signifies

an archer,

i.

e.

a bearer

Gen.

xxi. 20.

"

(Dehash),

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

i. e.

honey.
to

is an epithet constantly applied ancient writers. honey by

TiOeicri

White

re

Kripia

\evKa.

(Hes. 596.)

"

(Napheth),
or honey.
first

Flowing from mouth."

Honeycomb,
its

Hence the verb

Ps. Lxviii. 10.

213

(Noph), in
or

sense,

" to pour out," signifying

" to

sprinkle."

DD
DID
(Sus), "Swift for horse.

and moonshaped,"

i.

e.

Hoof, used

47

HD13 (Parsah),

"

Hoof with
it

(a

mouth) opening,"
its first

i.

e.

A
D"1S

cloven foot.

This was

meaning

hut

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

"to divide or separate."

This word

is

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

original derivation.

its

rrcns

"

She openeth her hand

to the poor."

Compare

this passage with Isai. Lviii. 7.

A
"

(A-kheb),

Hollow son of the

feet,"

i.

e.

the heel.

" (Arab),

Son of

swift feet,"

An

Arab.

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

roofs,
it

and hence

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

We
i.

have
Dfi

this letter in its primitive

word
e.

(Tarn),

"

one who staid

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

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

48
ap&n rrw
"

EW TO yr

wy vn onyn
on Esau was a man knowing
;

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

(a

And

but Jacoh was

Dfi (Tarn),

man

of the tent) staying within the tent."

(Tarn), from D

The word on
is

much, and P a

tent,

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

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, " the son of violence." for

"
(Nabi),

The

distinguished son of the cup."

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
he

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"
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

WU

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

We

find the

word

in

Exodus

xii.

9.,

where

ac-

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

ICW^-ON

"O

D^l ^1D ^11

it

N3

13DD

fatffi

*M
nor in

"Ye

shall

not eat of

SODDEN IN WATER,

any manner boiled

in water, but roasted at the fire."

W
We
"

(Na)
"

signifying

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

is

an adjective, from
(Nod),

have

TM

cup
a

for lips."

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

"a

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

section to prove that (Na) in this passage 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 passover had not an immediate reference to the
(Spencer.
sacrifice,

De

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

it

to

have been

typical.

Sect. 2.)

50
watered pastures," Ps.
in the
xxiii. 2.

Is not the

word used
ver. 13.

same sense in Ps.

cxvi. 14. 18. ?

Compare

is

In that beautiful passage in Isaiah borrowed from this word

:

Lii. 7-,

the metaphor

JPDMD "MID
"

^n

onnn

by

How

REFRESHING on

the mountains are the feet

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

him

There

is

another passage in which the word

its original sense,

M (Na)

may

be used in
oar)

Judges

xiii. 4.

Tit^n

bw

nDttn rmyi
thee,

"

Now
If

therefore beware,

/ pray

and drink not

wine, nor strong drink."

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

we

"

Now

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
is

its first

sense in Genesis

In each case N3

ceding verb by Mappik, as

BjiD-D
1

is

not joined with the preusually the case.

(Pi-Hachiroth).

(Yam-suph), and

mTfma
Israelites,

In the Exodus of the

we

are told that

they encamped by the sea,

beside Pihachiroth.
is

The

word mTima (Pi-hachiroth),

rangement of the
letters

evidently put for

nmms

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

The

present ar-

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

may have been

adopted for

51
so called.

The word
"

*|1D

(Suph)
1

is

(3),

"the mouth,"

and
sea

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

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

that

rrmrP3

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-

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,

"A

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

mjEKm
In Isaiah
passage
:

D'NXNxn Haz-zezaim Vehaz-zephioth.

(xxii.

23,

24.)

we have the following

^3
" "

bi

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

tiro

mm

trtirr ^3-^3
I

un ninn

"630
;

ppn

will fasten

him

as a nail in a sure place

and he

shall

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

they shall hang upon him
all

And

the glory of his

ISSUE,
all

Father's house,

THE OFFSPRING AND THE

vessels of small quantity,

from the vessels of cups even

to all the vessels of flagons."

I

should be " a pole

tent,

may first remark that "TTV

;" it

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

which supported the whole, and was supplied with

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

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
firmly fixed,
ture.

Now

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

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
terms
" a very
difficult

word,"
3

is

literally

"horns

for the

mouth with two

feet

."

And

thus the

passage 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*
(Zephioth),
"
signify

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

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

(Zar)

and

p*

(Aretz).

"12

(Zar)

is

literally

for

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

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

In Chapter v.

we have

in the

28th

verse,

YDID

mo-

translated thus
like

" Their horses' hoofs shall be counted

FLINT."

And
have,
a

immediately following in the 30th verse

we

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.
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

f&n

rram
land, hehold

translated thus:

"If one look unto the

the light
is

darkness

and SORROW, and

darkened in

the heavens thereof."

dered in
the
first

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

should be, "their horses' hoofs shall be as

(i. e.

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

the Moon,"

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
meaning, not
horn."

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

The

second passage should be thus rendered

"One
to the

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.

means
literally

a "

total

to put
19-),

xxiii. 8.

Deut. xvi.

and ITS "her

face."
is

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

SIN (Aretz), " the Earth,"

"

planet

one looketh to the Moon, and her light It may be objected the darkness of a total eclipse."
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.
that curious fragment of Phoenician cosmogony, to which I shall soon have occasion more fully to refer,
it is

From

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."
:

(Marr), the Earth,

and the Sun, and the Moon, and

the

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

rrv,

literally

"
flying,"
its

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

changes.
or Tuc-ciim),

D^in (Tuciim

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

silver, ivory,

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

and Khophim,

and Tucciim

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 America, a vegetable was soon after the discovery brought to the old world, which has been generally
;

cultivated.
its

The English

called it a

"

Potatoe," adopting
it

foreign

name; but the French considering

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 0), a bird," (>D), as of 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.

(See

p. 5.)

Note omitted

at

Page

41,

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 passage
in

translated into

the

first
:

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

Oeos Qvpavos BairuXia, Xt6ots

as follows

" CTI

dt-

<f>rj(TL,

eTrei/orjtre

efjityvyoi? fj.tixavi]<rd[Ji.evo<i."

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."

"

" the son/'

ID

" of the

tool

PROPER NAMES.
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

WE

mentioned before the

will

appear from

naturally expect, birth of the child.

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

suspect, has taken place respect-

trifling error,

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."
to*ttnnD

MECH

"

METHUSHAEL,"
and SHAEL."

should be

to*ttn

no

"

METH
"MA-

to*W?PTD

"

MAHALULAEL," should HAL and LAEL."

METHUSHALA,"
and SHALA."

be

to*to

^HD
"

N^nriD "

should be

K^n nD

METH

In each of these passages 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
b

In this word I have restored the v

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."
.

The
to.

seems

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

TO (Meth),

occurs twice,

once each.
root of the

Now

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

HD

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
" the
to

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

W
btf

" lifted up or dedicated " the creature of God ;" and xbv
(Shael),

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

as,"

bxv

(Shael),

"dedicated

to

(El), being an abbreviation of

(Elohim).
following are the names which occur before the flood with their derivations and significations
:

The

DIN

ADAM.

From N
(Eve).

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

formative.

mn CHAV-VAH
pp

From n

" the breast," supply-

ing food and

life to

the infant.

KHIN

(Cain).

From
of

"A
my

womb."
bin

"

Man

man," and womb."

]p

"the

HABEL
CHANOC

(Abel).

From 1

"son," bn "of living

creature."

pan

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

13

"the
"
")

little

TYy IRAD. bw and TO

"
btiV

From

"

man/' jn
"

"

of lips,"

of bird."
;"

MECH

and JAEL.

Twin, of bosom
"

and

man of God." and nD METH and SHAEL.

cated to God."
If the reader
is

Twin

;"

and " dedi-

consider each of the four

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

vidual

their derivations

and

significations

remain the same.

58

LAMEC.

This was the name of some animal, pro"

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

Animal of much
lips."

ADAH.
ZILLAH. JABAL.
JUBAL.

"

Woman
"

of lips,"

i.

e.

" of beautiful

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

Lamec.

So

called from his father

Same

derivation as former, sounded dif-

ferently.

TUBAL. n "a

Same
twin."

derivation, with

"

changed into"
is

NAAMAH.

Sister to Tubal.

Why

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

name
this

of

"

meaning of

is,

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

Tubal,"

is

The
i.

e.

" a fratricide."

How

the deed took place

it

we

are not

informed, whether he committed

deliberately, in the

This interpretation heat of passion, 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 upon him

and Tubal
;

to their

husband: the former calling

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

a young

And

man

to

my own

injury,

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

That

"
is,

if

having
;

so noble a youth

punished, yet
sufferer."

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

In our version the same word D^, the future Hophal

of the verb Dp3,

rendered in verse 15th, "vengeance " he shall be punished ;" shall be taken on him," i. e.
is

and in the 24th, " he

meaning. both passages.
I

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

TW SETH.
24.
fair
Ji

See Gen.

iv.

25.

Compare

Isai. xxii. 23,

ttf

"set up," from pole of tent, and

"of

complexion."
(Enos),
tf

ENOSH
"
fair."

"a man," V
"

"little

bird,"

Or

**

may imply

first," viz.

"

first child."

KHINAN
with
3,

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

and LAEL.

CAIN
of the

and SlD
of 1. "
to

MAHAL
"

MAHAL

is

same derivation as ABEL, with D in the place

The
Same

twin of the living creature."

derivation as IRAD.

LAEL

God."

TV JARED.
and no

Ton CHANOC (Enoch).

Before.

METH

and

SHALA.

METH,

"

twin."

SHALA, "dedicated to God."

LAMEC

(Lamech).

Before.

60

TO NOCH (Noah).
implying
"
rest

"

The

little

bird of

and

security.

my bosom ;" Hence the verb TO

"
to console."

to rest ;"

and orn "

to comfort,"

orn

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

(Chap.

ix.

18, 19.)

will

take

the

names of these

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.),

and
>

Ham
"

the youngest.

(Chap.

ix. 24.)
'

JAPHET.
tent."

"of the
the
of

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

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

name Noah;

there can be no doubt

from the prophecy

Dttf-^nNi

POT ns^
is

DTI^N nsp
is

The verb, which a and it proper name

,

here used,
as if
i.

is,

we

will

Japhet to JAPHET,"

e.

said in English, God " will open wide the God

shall dwell in the tents
is

the same as the "

tent door to

JAPHET, and he

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

SHEM."

The verb which

We
;

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

the birth

of

Abraham

for

the passage

literally implies this:

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

The verb

nHS) " to open wide

for

61
"

God

shall

open wide the door of the tabernacle to

the descendants of

tabernacle of the children of

JAPHET, and they SHEM."

shall possess the

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

God

We

also

told

in a great measure in the opening

that the ceremonies in his temple consisted and shutting of doors

:

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.
:

believe

it

is

sea

and

isles,

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

title

worshipped under the

derivation
(Jain),

of

Neptune.
it

As

to

the

of the

name

Janus,

may come from p

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

SHEM,

"
signifies

the white, or fair twin."

Dn CHAM,
In the

"
signifies
first

the dark or black twin."

place, the fact of these brothers being

twins explains

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

the promised seed,

eminence

is

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

PHET

hut, as the brothers

SHEM

and

HAM

were the

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

HAM

Of Shem, Noah
" Blessed

prophesied:

mm
is

TTO
Canaan
shall

Jehovah the God of Shem.

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. as we have reasons for concluding, with this was done, a promise, that, if they went according to his appoint-

ment to their respective and multiply them, and

neglected to do
other,
this, or

habitations,

he would bless at the same time, if they

invaded the inheritance of each

he would

visit

To

the descendants of

them with national judgements. SHEM was given Armenia

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
self
all

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

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 passed

many

beautiful situations, as yet unoccupied by inhabitants; they probably skirted the fruitful valley of the

Jordan, or passed through

and

it

may

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

it
;

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

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
.

Ham

in sacred writ.

the Greeks.

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
(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 passions 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

West
it is

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

grant; and

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 accounts 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.

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

When Rahab

the Jordan, she says given you the land,

"
:

know

that the

LORD
is

hath
fallen

and that your

the

terror

upon
faint

us,

and that

all

inhabitants

of the

land

LORD
the

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

when ye came out

two kings
of

Egypt; and what ye did unto

Amonites,
that

the

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 any man because of you, for the LORD your courage 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

true

my
my

father's house,

and give

me

token

And

that

ye will save alive

brethren, and

my

father,

and
all

my

mother, and

my

sisters,

and

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

woman and
states

child.

"
:

By

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

them that believed

when she had

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

received the spies which she was saved, was

given to her ancestor Canaan.

The wrath
for

been suspended over these nations

We

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

be come from a
a league with us.
Hivites.

far country

make ye

And

the

now theremen of Israel

:

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

We
are

said unto them,

Who

ye?

and from whence come

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

And

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 year of Jubilee, he says specting 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,

deprived them of it down of the Gentiles

.

It has for centuries

;

been trodden

blish themselves securely for

a

no people have been able to estaany length of time within

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
its precincts,

grant

it

to

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

may choose. The other

son

HAM, GUSH,

or his descendants

seem to have neglected the command of God.

His

NIMROD

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

earth.

His family were the builders of

the tower of Babel.

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

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

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

left

HAM,

frequently marking the b these Cuthite kings

.

of an

ancient

temple of

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.
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,
:

The

and did not

die in Troy, for he never

went

there,

but he ended
for five

his days in Ethiopia, having been king of the Ethiopians

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

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,
if at all correctly

nance of
as
it

HAM

copied from the original, shews that the counteresembled those of his African descendants in features,

probably did in colour.

THE GENEALOGY OF ABRAHAM.

SHEM.

AREPH
"

and CHESED a
two

AREPH,
;" it is

signifies the

man

of a bird's

mouth

of similar mean-

ing to

JARED.

CHESED

" the Moon."

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

So each was named from some

given;" or "the

peculiarity in the shape of the mouth.

SALACH.
EBER.

creature of

"The sent or my bosom."

fair

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

my

(legs) lap."

PALEG.
b

This was the name of some animal.

mouth
"

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

to divide."

What
bird of

animal

it

was,

is

difficult

to say.

REU.
SERUG.
bird
a

"

The

my

(legs or) lap."

yn was probably the name of some

b
.

"High

soaring bird."

"fair."

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

who

study the (lips or)

jn may

be the same as TO, "a whelp," the characters re9.)

versed.

(See Gen. XLIX.

70
*nra

mn

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

NACHOR. TARACH.

"The " The

little

bird of

my

bosom."

nil
I

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

(See page 58.)
I

children were called after him.

ima-

to

gine that when the waters on his " his

God
way

first

called

Abram

to pass over

to the land of promise,

name

D,

waters," which afterwards

He added He changed

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
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
a

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
perfectly
is

attentive

reader of the
of Genesis
is

Bible must have

divided into two

observed that the

Book

separate and

distinct histories.

The

first

part

an account 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
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. of the twelfth chapter, 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

know nothing

of nearly four hundred years, during which time we of the history of the human race from
sacred scripture. Thus the Israelites before the
at least two sacred books; one,
called,
a

Exodus would

possess

and the
know

other,

"THE

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

had another book "the wars of
xxi. 23.)

We

that in addition to these they

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

entitled

They
had

72

The

former of these,

imagine, was a collection of

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.

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

There

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 account he gives of this king and of Cronus, without being convinced that the history of the latter
is

confounded with that of Abraham.

are

He

states that

the Phenicians called

facts

recorded of

him him

Israel,
;

and the following

vovoyevrj
v\ov

" rov eaurov

KCtl

KpOVOS
TCLVTO

'OvpCtVCt)
7roirj(Tai

TTUTpl oXoKCtpTTOl,
TO!?
ct/u.'

aiGOld

7T6pLTfJ.VTai 9

/ecu

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

There can be no doubt of

intended
sacrifice

this passage alluding to the

of Isaac,
is

and

to

the

ordinance of

circumcision.

Cronus

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
3
.

the land
had also,
I

Although

this

might be the

am

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

entitled

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

book

"and he
"and

begins "11WY1,
a

she sang." (Judg.

v. 1.)

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
figures being perfectly well

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
;
:

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

of numerous

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

lowing are the dates of the several epochs as connected with

account, according to a chronological table given Appendix to The Origin of Pagan Idolatry.

by Faber in the
After the Deluge.

General emigration

of

mankind,

(Misraim went to

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

560 630

936
1003

Abraham's
Expulsion
Israelites

call

of Shepherd- Kings ancient Misraim

from Egypt by the

to

with Jacob go

down

Egypt

96 1232
1 1

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

Misraim
According
to
this calculation,
is

536
to

the period from the

Deluge

the birth of Christ

2938 years.

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 Israelites

considered
it is

their

ELOHIM had
sn

overcome.

And

moreover

expressly stated in the fifth verse,

nnD
" To-morrow
is

rnrrt

a feast to

JEHOVAH."

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

The

"a

calf."

made

it

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

vinced by Moses of the sin which he had committed in making a likeness of the Deity, terms 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
.

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

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.
:

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

There was a

little

oil

lamp burned, being provided at his lordship's expense. Some such thought probably passed 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
;

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 supporters. It was a nobleman's his pride and sity palace grandeur facing the mam street, his religion at the dingy lane at -ne back, where a dirty the oil
; ;

statuette at the angle of a

lamp

flaring before a

.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.

3row which I shall

call,

if

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

you

will allow the

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
:

body

The
ais

infuriated beast

was kept

minute whilst
knees.

the\ sailors

at bay for dragged the boy

" I can't stand, let it kill me here," he so the dii bad, and tried to fling himself in " with you, young cub !" exclaii 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 crowd and disappeared. loose at the same instant,

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

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

mob

the torch bearers

till

drew

closer.

Fatl
1

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

i-

d
ie
t-

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

was hardly

safe,

Thomas

of

Andrada accordingly reached

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 fcpanish 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 passages,

which now appear obscure to

intelligible to those,

us,

were probably perfectly

the

who with

Hebrew

text
it

before

them the ancient

pictures,

from which

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 account

of

it:

and

it

is

utterly

incredible,
legislator,

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

Adam

to the

Hebrew

its

inhabitants, neither did

he now for the

first

time declare that

the whole race of

mankind except a

single family

away by
logical

the waters of a flood:

he simply

rectified the

had been swept mytho-

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

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
is

chapters of Genesis
secutive history.
is

given us in the three first evidently not a connected conis

The

first

verse of the

first

an account of the universal Creator.

At
;

chapter the second

it

verse

commences an account of

this earth

how

was

reduced from a chaotic state to perfect order, and

how

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

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

At

not really differing from the former, but omitting some

things therein recorded, and giving others which had been passed over. Here we have an account of Paradise

and of

man

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 account of his being driven from Paradise and placed
twenty-first clothed.

verse

And

in a

new

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

account 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.
III.

The

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

end of the second chapter.

IV.

The

nineteen

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

V.

An

account of Adam's giving a

new name

to his wife.

Verse twentieth.

VI.

A
An

statement of the manner in which

man

was
VII.

first

clothed.

Verse twenty-first.

account of his expulsion from Paradise,

in

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

and the new condition

78

I.

THE STATEMENT RESPECTING THE UNIVERSAL

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

mi own n
" In the beginning the Earth."

ovnfo*

*ni
3

ELOHIM

created

the Heavens and

The

three

words in this sentence which

Y")N (A-retz),

shall

endeavour to explain are

D'W

(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

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 punctuation have endeavoured to preof the
and thus
nest
:

(Bera) is hence the verb

literally

"the house of the bird,"

i.

e.

a bird's

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

('

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

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.

In endeavouring to obtain the correct meaning of any passage, 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. as it may be considered from signifying many, noun,
serve the

meaning of

this

dual number

but

it

is

properly a dual noun, namely the Sun and

to

stars.

now come

a word,

which

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

translation

into
first

Phonetic characters of the image by which our

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

xifh ^ron ?N

Then men began to name of JEHOVAH."

Let

call

upon

(or to

invoke by) the

me

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.

Now
(im),

it

is

no such thing;
is

it

ends indeed
plural

with

D"

which

the

masculine nouns in the

letter in this

common ending of Hebrew language, but

every

word

is

radical

and expressive of some

meaning, as we

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,

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

and

manifested himself to individuals of the

human

80
race under the Patriarchal, the Mosaic,

and the Christ-

ian dispensations.

He

appeared to Abraham, to Isaac,

to several of the prophets ; Upon two of these occasions

and

to Jacob

to

Moses and

to St

Paul and St John.

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

first

chapter

we have the

follow-

looked, and, behold, a whirlwind

a great cloud, and a

fire

came out of the infolding itself, and

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
faces

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

the cherubims the form

of a man's

hand under

their wings.

81
"

And when

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 as if a wheel had been in the midst of a likeness,
wheel.

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

"

EYES round
"

about, even the wheels that they four had.

As

for the

wheels,

it

was cried

to

them

in

my

hearing, "

wheel.
:

And

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

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

And the Cherubims LIVING CREATURE that I

"

were

lifted up.

This

is

the

saw by the

river of Chebar."

These two were undoubtedly a

vision of the

same
is

LIVING CREATURE.
called that of an

In one case the second face

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
having the face of an Ox.
said

In the former case

it

is

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

"

and in the

literally

" as eyes."

So that there

is

no difference in

the two visions.

82
I will

now turn
in

to a similar manifestation recorded

by

St John

the

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
7.

and behind.
"

And

the

first

beast was

LIKE A LION, and

the third beast
beast was

the second beast

had a

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

face

AS A

LIKE

8.

"

And

the four

beasts

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."

God Almighty, which

was,

and

is,

and

is

The

visions of Ezekiel
I

the same.

will

now shew how

and St John are evidently this vision would be

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

(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),

"eyes many." Phonetic word

And
DVrfetf

these

hieroglyphics

give
it

us

the

Hence

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 passage 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

Geov, (pavepov ea-Tiv

ei>

yap Geo? avTois

*

ecpavepwcre.
airo /cTreo>s KoV/uot/, rots
'./. ft

20.

Tct
'

yap aopara avTOV ~

f\
tl

voovpeva
ci$

KauopaTai, TO elvai avTovs

YJTG aioios

avTov

ft

cvvafjus

Kat

tj

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

21.
r\

lt

$ia\oyi(T/u,oi$

avTtov, Kal ea-KOTiaOrj

Odvveros avTwv
cro(pol,
Gj

"
23.
ofJLOi(Dju.aTi
'

<&acTKOVTS elvai

Kai r}\\a<av

TIJV

co^av TOV a(p9apTov Geov ev

Kal TteTeivwv
/cat

eiKovos <f>9apTov

dvOpajTrov,

re-

TpaTroocov Kal epTreTcav.

24.
is
f

"

Ato Kal
>

-TrapeowKsv

avTous o Geos

ei/

rats

GTTI-

Ta

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
a

ej

See Faber's Origin of Pagan Idolatry, Chap.

to the

vi.

" On

origin

and import of the veneration paid EAGLE."

BULL, the LION, and

84
TW
\lsevSei,
/cat

ecrefictGOrjaav /cat
eo"rti>

eXarpevaav
eis-

r>J /crtVet
!A/u;i/."

rov KTuraVTa, 09
19is

ev\o7>;ToV

roi)? ateoi/as.

" Because that which

;

manifest in them
"

for

may he known God hath shewed

things
of

of
it

God
unto

them.
20.

For the

invisible

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
their
foolish

"

became vain in their imaginations, and heart was darkened.

22.

"

Professing themselves to be wise, they be-

came

fools.

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.

"

And

" Wherefore

God

also

gave them up to undis-

cleanness through the lusts of their own hearts, to honour their own bodies between themselves:
25.

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

"

Who
is

who

blessed for ever.

Amen."
word

Having thus ascertained the

the

correct idea of the

Dmto* (ELOHIM), there can be no

meaning of another name (JEHOVAH.) Sometime after the

of Seth,
iv.

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

this

am aware

that the

word HIIT (Jehovah), occurs

it

in

the

second chapter of Genesis, but

does not hence follow that the

word

85

synonymous with it, as appears from the passages in which they occur. It might be the case that when men had so grossly ahused the first emblem as to learn
it, the pious Seth employed another conthe same ideas, hut less liable to abuse. If taining " a for tf 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 " "a II woi/," signifying Tn (Chaj-jah), living creature," we have mrP (Jehovah), for the name of the Creator,

idolatry from

omitting

D^ (im)
it

Although

expressive of his attributes is rather a deviation from

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

rrfw (SHILOH) come; and unto

him the gathering

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,

Grotius,
altered

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

is explained the alteration is unby place supported by the authority of any manuscript, and the

by changing
SENT."

Jl

into n,

and the word

"

THE

In the

first

word
it

existed,

when

the events there recorded took place, although

did
b

when

the history of

them was

written.

St John

in his vision describes each of the three animals as

like to

"

o>oi/,"

"A LIVING CREATURE,"

a Calf, a Lion, or an Eagle.

it

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

is

86

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

"The

sent,"

"The
is

The word

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

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

are one

We

need no farther comment

of the

upon the fifty-eighth verse St John,

''

eighth chapter of

A/mrjv,

A/uLtjVy

Xeyco

vfjiiv,

Trplv

Aj3paajm yevecrOai, e'yia

"

Verily, Verily, I say unto you, Before

Abraham
have

was

AM."
preserve
I

To
adopted
hovah).
case.

the

similitude

of the words

for all the

am

(Jepronunciation of aware that this is not correct in either

common

mm

It is well

known

that the Jews,

when they met

it
'Oi**

with the sacred tetragrammaton miT, read for

;

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
have

according to their proper pronunciation

irfrtf

ALOH

m'JT

JEHOH

we shall and HlV JELOH.

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 ACCOUNT 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

history, namely,

the earth

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

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

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

Dinn -osrty

TOT inn

inn

The words inn and mi TOHU and BOHU

the

are of

same,

or

nearly

feather,"

and n
"

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

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

city,
ip

God
11.)

was about to bring upon a

inn "OIKI inn "

he says: (xxxiv.

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

He

fusion

(KHAV,) the

line of a tent,

and

mi (Bonu)

with

(AVNEY),

the stones of a house.

89

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

The word

so as to reach the face of the deep.

Dinn

TEHOM, "The
WATERS,"
description

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

"The TOHU

of

The

that

now

telligible.

Upon

this Chaotic

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

HIM

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

by the

Creator himself.

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

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

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

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.

And ELOHIM

day.

The next
work of the
a

event recorded in

connection

with
:

the

six days, is

one of great importance

or Breath;

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."

90
DT1
DVTfrtf
to'
1

')

Dtflsrtel

flNm DWiT
nrcy

ova

man

rarc in

in

anp^i

^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
:

because that in

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

which

ELOHIM

created and made."

We
which
to
title

have here an account of the origin and sancis

tification

of the seventh day. used, and which in

And

through the verb, process of time came

hieroglyphic and

signify

"to

rest,"

we obtain the

by which our

first

parents designated this day:

(Shab-bath)

or

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

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

BATH-SHISH

and

this fact is not

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
to

his poster! ty

b
.

We

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 account of
place
in

its

origin,

as

Paradise.

am

not surprized at

having taken such an

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

new

ordinance,

with which the people were unac-

quainted;
silence

and

in the

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

till

from

its first institution

the Exodus.
this.

The

truth

of the matter,

believe,

is

God

instituted the

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

Sabbath

for

man

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

ttPN
of,

the numeral
]ttf
ttf

"Sun,
"

repetition

or return."

....

Sun, the third," from the three rays or points of the character ttf
Fourth," two
feet of bird
five

l^vltf

3
....

y&

*l

"

and two of man ?

yilN

tt/H

" Fifth Sun," from

ter

fingers in charac-

W
it

n?
six points of the

EOI
two
Itf

....5
....

" Sixth Sun," from

ttW

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
is

The word

frequently found in
x.

its

original

sense of

"individuality,"
(i.

(Gen.

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

In Numbers

4.)

we have

be one

man

for a tribe."

92
shew)

made
to

it

a cause

of

her

idolatry,

God

left

men
them

to their

own

inventions,
this

and

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
.

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

93

III.

THE HISTORY

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 original picture language by two. trees, sented 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
to

must have been orally communicated the same manner transmitted by him
b

Adam, and

in
5
.

to his posterity

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
difficult parts

they are the most

to understand,

and the

least to

be relied upon

as expressing the sense of the original narrative.

94

But

there

is

sufficient

what these two

called,

light afforded us to ascertain commandments were. One tree was

"

The
"

tree of

jm lie njrn the KNOWLEDGE

TASTE
called

vv
of

GOOD and

EVIL,"

or literally

The

tree of the

of

GOOD and EVIL."

"

The second tree was The tree of LIVES."

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

could read,

God
it

inscribed upon a table of stone.

see

Let us peruse and EVIL

:

and

whether

it

would not proof

perly be described

by a
IBM*

tree of the

TASTE

GOOD

oza

PN
mir ^3

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

n-rayn
fn

*o

nr6

mnn^n ^
a
pv

ion
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

"

Thou

make unto

under the earth

"

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

Thou

bow down

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

them
that
6.)

"

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

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

This

is

the

first

commandment

bring a curse not merely upon himself, but upon his

children for

The
ix. 6.)

second

of LIVES,"

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

and which he
:

he did the former

for

his people Israel

nor niD
"

ro
so

He

that smiteth

a man,

that

HE

DIE, shall be

surely

PUT TO DEATH."

(Exod.

xxi. 12.)

To

the transgression of the

first

of these

command-

ments was annexed a particular curse:

man
"

JTID -fa**

nva

v UDD
it
:

taan xb

jrn HID

nyn

yy&

Of

the tree of the

KNOWLEDGE
for in the

of

GOOD and EVIL,

thou shalt not eat of

thereof

day that thou eatest

THOU SHALT SURELY

is

DIE."

DEATH
that

now

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
all

we

of death was

the

same

as

inn

the great
filDfl

abyss,
is

literally

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

JTID

BE ENGULFED."

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

omitted to express more correctly the state of death.

96
ancient mythology, as well as in the sacred writings, death is connected with Hesiod in describing the destruca gulf or deep abyss.

And

hence

it

is

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

yuei/

'I
'

ii6ju.\}/av,

^^ /cat

^ cecrjuLOiaiv,
>

** GV
A
'

U7TO ^tfoj/os

f\

$ ^ eo>;crai/,
*'

evpvooeirfs

N' apya\eoiaiv
'

X7

'

JNt/c^(Tai/TS ^epcriv 9
Tocrcroi'
Io"oi/

virepuvjuiovs
ytjs,

Trep

eoyras-,

evepO
/

VTTO

bcrov ovpavos ecrr

a?ro

T "7ro yfo

GS

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

is

distant

from the sky

So deep the space

to

darksome Tartarus."

And
"

again,
ovo(j)eprj^,
/cat /cat

ILv6a.Se yrjs

Taprapov y
ovpavov
Treipar

HOVTOV T cLTpvyeToio,
E^ec^s TTCLVTWV
Trrjyal,
TO.
/ce

/cat

*Apya\,

evjowei^ra,

TG aTvyeovffi 9eoi
Tra^ra Te\ea-(j)6pov
* r

OVw,/,
voas IKOIT
)

Xaoyxa pey*

Ov$e
<^

619
r

eviavrov

et

Trpcora irv\ea)V
/cat

evToaue yevotTo.
irpo

f\

AXXa KV evBa
ApyaXerj'

ev9a
/cat

<f>epoi

6ve\\a

Sewov re
/cat

aOavdroKTi Oeoiai
epefjLvij?

Tovro Texas'
/,

VVKTOS

ot/cta

Seiva

vefaXys

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

Touch
Toss

the firm

soil,

that portal entered once,

But him the

to

whirls of vexing hurricanes

fro.

and

E'en by immortals loathed

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

With blackening

vapours."

is

In these passages there

scription of DEATH, into an abyss.

evidently a poetical deby the metaphor of being plunged

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

We have also in

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.

we have the

fol-

warr *& Wai

1

Ditfn

irony
;

onw
"

m
they were
;"

Thus

translated in our version

And

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

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

The

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

98
ore
this
arises
'A$d/x

Kat

r\

yvvtj

avrov,

KCU

OVK rja"xvvovTo."

From

translation

an

error,

which has been universally followed which pervades the received history of

the

fall

of man.

There

is

not one word in the whole

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

The word tfDny (Ahrum-mim), which

in this passage naked, verse :

is

rendered

occurs again in the very next

rrnyn rrn
rendered,
"

^D

any rrn tyram

subtil

And

the

Nachash was more

than

any beast of the field

gint
((fipovi/uLwraTos)
;

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

means NAKED, and

I

in the next

SUBTIL.

could have been the intention of the writer.

Such never The word

am

convinced,

whatever

its

signification

may

be,

is

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

ceio-w

e<r6ieiv,

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

Kat

KaAou

a? vKeitxriv SiaXeyerai.
'

exe?

juei/
r\

yap

<J)r]<riv,

'Airo

TravTos (payrj'' evravQa le

'

ov

(ftd^ea-de''
f

'not

8'

civ rj/J-epa

(pdyijTe,'

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

a 7^*

Ka '

'

ctToQaveiffQe,'

ou^t

" Moreover

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

and

in the

shalt eat :" and,

"

YE

shall

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

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

we have ^DNn " THOU

This
is

introduced by the Septuagint translation. In the Hebrew shalt eat" and DlDfl, "Tnou shalt die"
not the only example of this kind of error in the writings

of Philo.

99
it
is

used in these senses in the Book of Job.

And

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

my (Ah-rah),
(Er-vah or

my

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

nakedness."

But

there was also another word

1'

"
signification,

namely,

upright.

And

from this word

there are several derivatives.

We

have the verb Diy

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

rimi
"
"

At the blast of thy nostrils the

They

waters

STOOD UPRIGHT,
8.)
iii.

stood as a heap of waves."

(Exod. xv.

We have also ncny (Aremah),

and
pD-iy

"

an heap," (Ruth

7),

(Ahr-mon), "a
this
latter

poplar tree."

(Gen. xxx. 37.)

And

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

before
a

us

a
.

It is

curious

again to observe the pains

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 account 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 passage 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 rendering the verb

The Vulgate

my
is

teeth,"

The
is

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

(Our Shinni), Job " the front or

(Karan) in any other sense, (see Ps. Lxix. 32). translation is " cornuta facies sua." " the skin of translated xix.

pp

20,

my

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."

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,"
the latter "naked."
is

And

the meaning of the passage

this:

the

man and

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 passage now before us:

"

Pronaque cum spectent animalia

csetera terram

Os homini sublime

dedit: caelumque tueri

Jussit et erectos ad sidera tollere vultus."

" Thus while the MUTE CREATION DOWNWARD BEND

MAN
And

Their sight, and to their earthly mother tend; LOOKS ALOFT, and with erected eyes
skies."

Beholds his own hereditary

our

own poet Milton has considered

this dis-

tinction of sufficient importance to introduce it in his account 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

rest.

and upright with front serene Book vn. 505

1'

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
the same sense.

can use the word in each passage in

rrwn rvn too ony

"

rrrr

t^nani

And

the Nachash was more upright than any beast

of the field."

This

fact is properly recorded to explain the

curse,

meaning

and extent of that nounced upon him

:

which was afterwards pro-pro

ty

fr)

"

Upon thy

belly shalt thou go."

Having thus
word

arrived at

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

my

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

:

itroiTP (Ith-boshashu.)

The Septuagint
pahel of the verb
or

translators considered this the

Hith"

ttni

(Bosh), which

"
signifies

to blush

"be ashamed 3 ."

force

And

with them the word has no

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

more

than

if written in the Kal.

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

signifies,

"And

But

the verb

is

of a totally

different

The verb

ttTQ signifies
face."

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

literally

" to hide the

In three passages 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

they urged him

till blushing" 2 Kings ii. 17.

DttPl Y055

n^

IDyi

"

And he
set it
till

settled his

countenance and
2 Kings
viii. 11.

blushing."

In these passages 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 passetting 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

is

the Hithpahel of the verb

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.
(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

We

mrb

o oyn arm

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

saw that Moses

DELAYED
v.

"ceased," "failed" to

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

to

is;

Again, Judges

28.

n:n
"

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

orca jnro " Sion

Why

and altogether omits the word

is

Nil*?

correctly rendered

in

our
?"
i.

(La-bo). " version ;

The passage

chariot so long in

coming

e.

"

Why

is

his

Why

does his chariot

delay or fail to come?" In each passage 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.)

fail."

(Gen.

The words
of the

Wl (Ba-shash),

and nitf (Sha-bath), are

"

same meaning, and each borrows its sense of " ceasing," from the noun tWTO (Bathresting," or
which was the name given by our
first

shish),

parents

103
to the seventh day,

and
to

"
signifies

the Daughter of the

Sun."
I

now proceed
verh
ttfttQ

consider the Hithpahel form of

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

the

Lee

signifies.

that,

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

&c.
last

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

sense

here

given

is

the

form of the

verh;

it

(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

then the verb

"TOITV

shish
a
h

b
."

That

is,

they had not yet committed idolatry

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

There

is

DTNH njn nm yn pi u crwn n** rwy

<(

mm mm
oroi

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."

And God saw

The

last

clause ought I

conceive to be thus rendered.

The
as

reader will remark the parallelism of the passage.

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

is

word of

precisely the

same form
set

one signifying generally to

idol Bathshish.

up an

idol,

the other to set

up the particular

We

104

by

But
of

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.

man

during his innocency with an awful presage

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

now

We

have also

(Gen.

iii.

8)

D1H

NlTWl

(Vayithchab-bea

" Haadam), where K1H is literally a secret house/' and the passage 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 the noun from which the verb was derived; and we should 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

wo
my bow
in the cloud."
fifty-first

do

set

up

In the seventeenth verse of the

''Dip

of Isaiah

we have

nance,

lift

nTiyrin n-nynn up thy countenance,

(Set
arise,

up

up thy counteJerusalem." The root of

or) Lift

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

"the forehead."

105

IV.

THE HISTORY
CHAPTER.

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

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

inflicted

a species

upon him. By some means this creature, of serpent, was an instrument in promoting
It is not

impossible that he being the most upright and beautiful of God's creatures was the model from which she made her idol ; and

the sin of the woman.

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

is,

trans-

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
the Nachash

of the conversation between

Eve and

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

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 passage 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

have)
is

"beguiled Eve through his subtilty, so your MINDS should be corrupted from the simplicity that
in Christ."
(2 Cor. xi. 3.)
is

The

seventh verse

as follows:

r6y

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."

fig-leaves

together,

and made them-

(Ey-rum-mim),
roots of the

In this passage we have the word DDT^y I shewed before rendered "naked."
characters, but of different meaning,

that there were two classes of words derived from two

same

D^y (Ah-rom), implying

"uprightness."

From

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 passages (Deut. xxviii. 48 ; ing Ezek. xvi. 22. 39.) But in the three passages 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,

Non

est in

me;

Serpentem:

quasi vero

mutum

Quod

dicatur, v. 6,

Vidit

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

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

si

Serpens dixisset,

Non moricmint"

(Pol. Synop. Critic.)

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
its

and
any

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

in Daniel

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.)

Ty

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

being
are

one

of

that
as

represented

God

and beholding

his face.

And

such I believe to be the force of the

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
:

word

opened" (that
they

is,

knew

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

Now
a
b

or garlands ;" for the purpose of their idolatrous worship follows the sentence of God upon all the parties
.

The word only occurs in these six passages. 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.
c

Ezekiel, in describing the idolatries of the mystical Aholibah

in the twenty-third chapter, uses the

of the dress of those with

"")2.n

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

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

whom

xiii.

18.)

108
concerned

Blohim

Adam
sence,

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

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

is

man endeavours to throw the blame on a the woman, the woman on the serpent The sentence is now passed upon all the perpetrators
.

of this

sin.

First, the

Nachash

is

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

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

to

man.

Adam

is

condemned

to toil

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

and labour, and But at the same

the evils occa-

woman

shall
is

put an end to

all

The

following

his translation of the

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.

Cujus tonitru

et fulgure

homines
eis

peccati

sibi

conscii
si

terrentur,

mortem

timentes,

quam Deus

minatus fuerat,

de fructu arboris
(v.

vetitae ederent.

Colloquium Dei

cum Adamo

et

Eva

cusationibus, quibus

culpam

13), morsus conscientice sunt alter in alter devolvit.

cum

ex-

um

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

fit,

et

multa narrantur quae earn pre-

cesserint: sententia dicta in

Evse ab

Adamo mutatum,

et serpentem, nomen vestium usus monstratus. Recte quidem.

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
in
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
the
first

Nachash,

while this latter

could

only bite

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.

And

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

(Hab-ba),

"
e^xoyuevos,

HE THAT

and rendered in Greek COMETH." And this was

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.

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

am

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

account

he suddenly exclaims

mm
"

wnp
I

-\r\ywb

FOR THY SALVATION

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
:

vr

ten

"

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

way,

And

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
recalled

description
to

here

given of

Dan immediately
mind the emblem

the

dying

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 passage in Isaiah, where the prophet is eviI

dently foretelling the advent of the Messiah

DYQ
"fr

wip nt

iTr6tf

run
nr

rfr:o

i^p

mm

"

And

it shall

Lo

this is

our

be said in that day, ELOHIM, we have

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 passage SHILOH the promised seed is evidently alluded to, and is termed both ELOHIM and

JEHOVAH.

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

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

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

made
and
it

NACHASH

of brass

and put

it

upon a

pole,

came

to pass that if

lived."

any man, when he beheld Here was kept up the

THE NACHASH had bitten the NACHASH of brass he

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

up by Moses
in the wilderness,

N AC HASH
latter

lifted

and

consequently with the original

"

N AC HASH,

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
.

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

In the above account of man's

that there
is

fall it will

be observed

no mention made of the interference of

any

evil spirit.

And

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 generally represented

before

Eve's

fallen angels, or that sin existed Divines find a difficulty transgression.

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,

especially

transgression

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

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

difficult to

explain than the former

If
It will

it

be a thing incredible, that

man

left

to

there are the remains of an ornament.

similar figures, promised seed.

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

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 God, and far excelled man in communion every intellectual faculty, should he the authors of sin? But
his

own powers should

sin,

is it,

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 no existence before Eve's transgression. had There are two passages which may be thought by some to establish the received opinions
:

"

For

if

God

but cast them down to

spared not the angels that sinned, hell, and delivered them into

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
in the flood

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
;

"

ungodly

;"

(2 Pet.

ii.

46.)

And

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.

114
"

And

but

left their

the angels which kept not their first estate, own habitation, he hath reserved in ever-

lasting chains under darkness unto the

judgement of

" Even as Sodom and Gomorrha, and the cities about them in like manner, giving themselves over
strange flesh, are set forth for an example, suffering the vengeance of eternal
to fornication,
fire."

the great day.

and going

after

(Jude

57.)
.

passages evidently allude to the same event, and the explanation of one will serve for both a

The two

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

The word

We

meaning

it

obtained than the use

made

of

it

by St John

The head or chief of each church in the Apocalypse. called the Angel (ayyeXos) of that church. is 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

whom

his

epistle is addressed against the false teachers

who were

introducing damnable

upon their and he calls

judgement

heresies, and would thus bring hearers the judgements of God, (ver. 1)

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 passage in St Jude, "who kept not their first estate, but left their own
habitation."

Some commentators

consider the apostles

in these passages as alluding to the judgements of

a

God
God

St

upon

Jude in place of the deluge cites the judgement of the Israelites in the wilderness.

115
brought upon the Cuthites at the building of the tower of Babel. The account given of that event is so concise
in the Bible, that very little can thence be

known

of

the circumstances attending it; but

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

chapter

of Genesis:

"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
is 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 the

by some awful judgements before he " brought a deluge upon the earth to destroy man from
race

human

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 passage 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

ment can be drawn from

by
opinions.
b

And no arguagainst the influence of false teachers. these passages unsupported

collateral evidence in favour of the generally received

See Bryant's Mythology, Vol.

m.

H2

116

There
any

is a perfect silence in scripture respecting fallen angels, or the existence of sin prior to Adam's

transgression.

Our Lord

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 passage (Luke 29) " he says What have I to do with thee, 28) Jesus, thou Son of God Most High? I beseech thee
(Matt.
viii.
;

viii.

torment

me

not."

From

this

we

learn

that
as

these

demons

knew Jesus and acknowledged him

;

the

Messiah, and that they were looking forward when He would be their judge i. e. their

to a
state

day was

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
all

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

the

separate them one from another, as a divideth his sheep from the goats shepherd " And he shall set the sheep on his right hand,

and he

shall

but the goats on the

"

left.

Then

shall the

king say unto them on his right

hand, Come, ye blessed of

my

Father, inherit the king-

117

dom
world
"

prepared

for

you from

the

foundation

of

the

he say also unto them on his hand, Depart from me, ye cursed, into everlasting prepared for the devil and his angels."
shall

Then

left
fire,

Can any thing he

"

clearer than that in this passage

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 passage 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."

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

"

Ye

there
in

is no truth in him," (John viii. 44). The passage the original is: "'E/cetVo? avOpwTrotcTovos v\v OTT " He was a MANSLAYER (from or) at THE />X^ 9 -"

BEGINNING;"
StPaul
in his

clearly pointing out

first

and defining Cain.

things which devils and not to God."

" The Epistle to the Corinthians says, the Gentiles sacrifice, they sacrifice to

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 terms 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

first

created be exposed to the very greatest of all curses, the influence of a powerful evil spirit? The very

notion interrupts the whole plan of redemption. Our that the main object of his Lord frequently states

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
leave
spirits,

in

us to

righteous judgement upon our race the influence of those wicked departed

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,

and whence was

it

derived?

notion of the existence of a fallen angel is found in the Zendavesta. The ARIHMAN of Zoroaster
first

The

is

The later Jews became the original model of Satan. Persian mythology, and introduced conversant with the
this

with various

other

notions

into

their

writings;

it seems to have been adopted by the early Christians without any enquiry into the scriptural authority

and

119

upon which

it

rested.

Our immortal countryman Milton,

of the Persian mythology in

by clothing
all

this

fiction

the beauty and attraction of poetry, has so recommended it to our imagination, that we almost receive
as of divine authority ; and we feel a reluctance to be convinced that all his splendid fabric is based on falsehood.
it

V.

AN ACCOUNT

OF ADAM'S GIVING A TO HIS WIFE.

verse

NEW NAME
we

IN the twentieth
"

of

the third

chapter

have a new name given to the woman.

And

the

man

called

the

name

of his wife

mn

(Chav-vah), because she was the mother of

all living."

We

are not informed

upon what occasion

this took
51

we are place, but from the name and its derivation led to suppose it was upon the birth of their first child,
a daughter.
their sisters,

Cain and Abel must both have married

brothers.

Eve's

and these were probably born before their This supposition explains the meaning of "I have exclamation on the birth of Cain
;

She rejoiced that gotten last the Lord had given her a male child, a son.
the Lord."
a

A MAN from

at

See page 57-

120

VL A STATEMENT

MAN WAS

OF THE MANNER IN WHICH FIRST CLOTHED.

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
bable
Is it not very improSepnarivows" "coats of skins." that men in a climate such as we have reason

to believe that of

Eden

to

clothing the skins of beasts ? they are worn, but not without linen or flannel under

have been, should use for In some northern climates

them.

We

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

who have been endeavouring

quite incredible, and has only been maintained by those to build up a theory re-

But it is needless dwelling specting primitive sacrifice*. the improbability of the statement, for the sacred upon
writings
tell

us no such thing:

Dfca^i

And

the

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

sf

Inquiry into the Origin and Intent of Primitive

Sacrifice."

121
very nearly the derived from it.

same as our word Cotton, which The word came in process of time

is

to

be used

for clothes

made

of cotton, as well as for the

occurs eighteen times in the case, when used as a

article itself.

The word

books of Moses, and in every garment, signifies one of cloth.

us the notion of a garment

The word which would

of skin,
is

have been employed, had the writer intended to convey

made
:

Til (Beged).

We have
"

(Numb.

xxxi. 20)

ny

^D

toi

TQ

tai

And

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,

b
.

its

punctuation

is

rrbro Cothnoth

When

the word signifies a garment, sing.

c
.

JWO

or

rorp Cut-to-neth, or Cetho-neth When the word signifies garments,

tonoth
If
d
.

plur.

JWO
"

Cut-

we

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

cotton," reject the points JTDro (Cot-not) is "a " (Cotnet) garment," or garments."

Gen.

iii.

21.

Exod. xxxix.

27-

"And

they made the .cotton

xxviii. 4, 3Q. xxix. 5,

fine cloth, the

c

work

of the weaver."
31, 32, 33.

Gen. xxx vii.

viii. 7-

3, 23, 23,

Exod.

Lev.
d

xvi. 4.
xxviii. 40. xxix. 8. XL. 14.

Exod.

Lev.

viii. 13.

x. 5.

122

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

" cotton-skin."

We

been separated from the pods in which

it

it

grows, call

"cotton-wool;" not

that

it

is

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 passage in the

"

Targum

of Onkelos
-nyi

is

by

npn

pttna^

nnnrfn

m*b xrkx

"

And

the

Lord God made

for

Adam

and his wife

for the skin of

garments of splendour (white garments) their flesh, and clothed them."

It

would seem that the author of

this paraphrase

be

read in the original liyty if so our translation should " And the Lord God made for Adam and his wife
:

cotton for the skin, and clothed them."

That God taught men

important to transmit the

to

make

cotton-cloth, is
it

an

observation which the historian would make, and

was

knowledge of it to posterity. When mankind dispersed after the Deluge, they all carried with them this art, and we find cotton to have
earliest
a

been the clothing of oriental nations from the

periods
a
.

From an article upon " COTTON," in a number of the Saturday Magazine now before me, I extract the following passage, not only
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 process in the manufacture of this useful into thread, is 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

VII.

THE ACCOUNT OF MAN'S EXPULSION FROM PARADISE, AND THE NEW CONDITION IN
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
"

jrn

And
e.

the Lord

God

said,

Behold the man

of)

is

as one

of us to
i.

know (or in the knowledge "the man is created in our

"

good and evil :" likeness, and is a

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,

i.

Let him not now transgress e. shed man's blood, and

his life shall be prolonged to

There are many

days of the article examples

. .

many

|3

being

used in the sense of a simple negative

on
"

nyjsrrja

+>

ijnan
fall

Swear unto

me

that ye will

not

upon me your-

selves."

(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
it,

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

(Ad-6lam)."
c

Stillingfleet,

Orig. Sacrae,

Book
e.

n. Chap.

?.
is

See Noldius.

"]3 NE.

Prohibitivum."
;"
i.

The

particle |2

" turn merely the imperative of H3S

that

turn away from doing

which the following verb

implies.

124

rni rron p
"

Thou

shall not

make

a covenant with the inhabitant

of the land."

(Exod. xxxiv. 15.)

(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
sent
east of the garden of

"

And

the Lord

God

him

Eden
way

sword turning every of lives."

to

the cherubim, and a flaming keep the way of the tree

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

We

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
in

twenty-third and twenty-fourth verses should immediately follow the nineteenth.

which they should stand.

(See note, p. 108.)

The

HEATHEN COSMOGONIES.
I

BEG now

to call the reader's attention to three

by whence these were

ancient cosmogonies, which have heen preserved to us heathen writers. When we consider the source
derived,

we

shall

he convinced that

they are of considerable value, as connected with the Mosaic account 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
as

own; nor

are they,

many have imagined, borrowed from the records of the Jewish legislator. When mankind were dispersed
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

EUSEBIUS has
Theogony
Byblius.
it
is

PHCENICIANS.

preserved to us an account of the of the Phoenicians written by Sanchoniatho,

far

and translated from the original into Greek by Philo-

As

as

it

goes respecting the

will give the

Creation,

very

curious.
it:

whole passage as
KO!

we now have
"
Triv

TWV oXwv
rj

dp-^rjv

VTToriOerai

depa

<o<pw$ri

irvev/uLaTcoorj,

TTVOY^V

depos fy<pw()ovs, Kal \dos OoXepov epe-

ficooes*

Trepas.

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]

/CT/(Tft)S aTTClVTCOV'
KCtl

CtVTO C

OVK eyivCOffKC TTJV ttVTOV

KTUFW'

TJJS CLVTOV (TV/U.7T\OKrjS TOV TTI/eJyUaTOS oi 5e <j)d(Tiv iXvv,

yVTO

Mwr. TOVTO
Kat
CK

TtVes

vSaTcaSovs

jmi^ecos orrj^J/iv.

TCLvrris

eyevero
T'IVOL

Tracra

GTropa
OVK.

/crtcrea)?,

KOL yeveais
J~

TWV

b\cov,

'Hi; oe

^wa

e^ovTa

aicrOrjGiv,

wv

eyeveTo

^iwa

vopd,

Kal

K\ij0rj

ZtD0acr^yUti/,
ojmoia)^

TOUT'

eo-Tii/
/cat

ovpavov KctTOTTTat,
^6\afJL\l/

Kal av7r\a(r9ri
Kttl

(vov

a-^rjfjiaTi 9

MttJT,

^\OS T
fjiev

<T\rjVr} 9
t/

d(7T|06S

Kal CLCTTpa

fj.eya\a.

ToiavTr)

avTwv

Koa-/u.oyovia."

supposeth that the principle of the universe was a dark and windy air, or a wind of dark air and
chaos,
infinite,

"

He

turbid

and that these things were and having no finite bound. And when, he
darkness;
in
fell

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,

the spirit

love

But

it

did not

know

its

own

creation.

And

of this
call

union of the

spirit

was produced Mot, which some

mud, others the putrefaction of a watery mixture. from this came all the seed of production, and
generation
of

And
the

the universe.

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 passage we see the description

of the

Spirit of

God moving upon

the face of

the waters.
for

The word Mot, which

has afforded room

conjectures respecting its derivation, is 3 the same as the word DliTfi (Tehom) written backwards ;

so

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,
planet.
call

viz.,

that

the

earth

was a

But the passage 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
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), transleft 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
a

" The Grecians wrote from

left.

nations from right to either did not know,

names are composed, but

(Bryant, Vol. HI. 316.)

also in a

wrong

distribution of events."

The word BACCHUS

from
left to right

is 133 (BCC) (Cocab), "a star," written with a Greek termination. Ovid seems to have been

aware of this meaning of the word, when he thus addresses Bacchus:

" Tu formosissimus
Conspiceris coelo."
alto

128
lated exactly according to the

meaning which

have

given

it.

(See page 106.)

Philo-Byhlius goes on to give us Sanchoniatho's account of the first inhabitants of this earth as follows
:

ETra

(prjai

yeyevrjaQai

e/c

TOV

KoXiria
epimyvveiv

dve/wv

KCU
/ecu

yvvaiKos CLVTOV

Baai/, TOVTO

$e

VVKTO.

Alwva
evpelv

Tlpwroyovov TOV AlWVa TYfV

OvtjTovs
CtTTO

avopaS)

oi/Ta*

KaXov/uLevous.

ce

TWV

$6VCpO)V

TpO(pqv,

TOVTWV
(f>

TOl)?

K\rjOijvai

Tevov KCU Tevedv, Kal

OLKJJa-ai T)I/

wv
TOV

Se

yevojmevwv, TO.S X^ljoas

opeyew
ecrrt

ets

ovpavovs
faovov

rjXiov,

TOUTOV yap 9 ^p^^ 1 ) Oeov

/caXoi/i/res,

evo/ULi^ov

ovpavov
avpios

Kvpiov,

Be6\(raV>7^
Zei)? ^e

Trapd

<&oivil~i

vvpavov,

Trapd 'EXXiycn." to
say,

"

He

then proceeds

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."

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

We

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

Hebrew

would be rendered

F.

Sanchoniatho in the above passage alludes to the

first

of idolatry, namely, the paying adoration to the Sun; and accounts for it by stating that it commenced in a season of great drought.
sin

129

THE COSMOGONY OF HESIOD.

HESIOD, who
century
before
lived

the Christian

between the eighth and tenth sera, and is supposed to

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

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,

We

were conversant with the original hieroglyphic pictures from which the Mosaic account was derived. The
following
is

his account of the creation:

TOL fJLV TTpWTlGTO. XttO?

yVT

aVTOLp

7TlTa

Fat' eupvcTTepvos,

TTCLVTCW e^o? dcrtyaXes aiei

AOavcLTcov, 01 eyovai Kapr) vi(poevTo<$

TapTapd T

-rjepoevTa /u-v%w ^Oovos evp

E^oo?, 09 /ca\\t(7To? e v aOavctToiori

rjs,

TTCLVTCOV

re Oewv, TTCLVTWV
KCLI

T a

kv GTyOecra-i voov,
E/c

e7ri(f)pova ($ov\ijv.

Xaeos

E^>e/3o

-re,

fjieXaivd

re Ni)f eyevovTo.

NI//CTOS
Oi/S"

S avT AiOyp re
KVGcraiuLevr},

KOI

H^eprj e^eyevovro,
<j)i\OT
e

TK
oe

EjOe/3et

Fata

TOL TTOWTOV /mev eyeivaTo Icrov

ctffTepoevO',
'iva
/ULIV

Ovpavov
O(f)p
a

irepl iravra

eit]

/mciKapea-fft 6eols eoo? d<T(pa\$ aiei.

also the exact period in

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

There

much doubt

thology of Hesiod.")
I

130
'

Teivaro
Nvju.(j)6(*)v,

at

ovpea paKpa, Qewv ^apievra^ evavXovs vaiovffiv av ovpea firjGaricvTa.

$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
:

shining air,

Whom
Earth Like

to the love of
first

Erebus she gave. the Heaven; whose starry cope, produced

On

immense, might compass 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 passes 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.

all

In the above passage the Poet states that first of was "Chaos," inn inn (Tohu vabohu); then was " Earth," Y~)tf of Moses, and Ma>r of Sanchoniatho.

Then was
cosmogony.
duction of

Epos

"Love," "HoU*" of the Phoenician "Is amor Trpoo-wTroTroirjOeis describit vim

omnium genetricemV
all

Under

this
is

living creatures

metaphor the proFrom Chaos figured.

;

came E^e/Sos "Evening," ny (Ereb) Ni/f "Night," and rbh (Laylah): AiO^p "Morning," npi (Boker) " Thus the poet describes the DV (Yom). H/Aep/ Day," establishment of the order of day and night. Ovpavos
;

"

a<TTpois
are

the

starry heaven" is

y\n (Rakiang)
9ewv
xapievre?

"

the

firmament;" and
wfji(p(t)v

ovpea

na^pa,

evavXoi

HWP

(Gan-beden), "the garden on mount

itself

Eden," the habitation of our first parents. In the following account of Pandora (the name

may

be a Greek word for nTf

"
,

wrrip

TTCLVTWV

TWV %WVTWV")

description of the idolatry of Eve and the fatal consequences thereof with very little mixture of

we have a
fable.

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
:

The

a
b

Not. Varior.

PROMETHEUS

is

the operation of the

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

a personification, a poetic fiction representing the word is derived from Trpo/jLtjOevonai ;

"

Iairenovi$t] 9 irdvrwv Trepi jmrjSea

irvp
r'

et$oJs.

KAe^as,
/meya

/cat

e/mas

(fipevas

avT6tj

irrff^a

KOI dvSpdcriv
/ca/coV,
<J

To?s

5'

eft) CLVTI Trvos Trvpos

KCLTOL Ov/Jiov,

Scocrco Scoc

KCV airavTes

Gov KdKov d(jL<j)aya7ra)VTS*"

(Opera

et

Dies 54

58.)

" Son of Japetus

!"

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,
ills

Shalt rue the fraud whence mightier

I will send evil for thy stealthy
fire,

began

While

all

embrace

it,

and their bane

desire."

the stealing of this fire immediately follows, as connected with it, the forming of a beautiful female

Upon

image (Bathshish).
<s

TIapOeviKris

KaXov eleW eTrqpctTov" .........

likeness of a bashful maid."

" The

fictile

In both passages the poet alludes to the garlands (nun Chagoroth) made for her:
fC
i

'

a/uLCpi

oe TYfvye

Qpai

KoXXiKOfJioi (TT6(f)ov avOecfiv eiapivoi(Ti."

Of

(Opera

et

Dies 75.)

" the Hours

loose locks twin'd her temples with spring flowers."

And
"

again,
ce oi (TTefpdvovs

A/UL(J)I

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

fresh

blooming flowers."

As
it,

is

soon as this image, KaXov KO.KOV, as the poet terms completed, it becomes a living female; and now
transition under this character

by an easy
is

Eve

herself
all

pictured, as being the origin

and cause of

evil

the poet goes on with his description evidently having before him not only the curse inflicted upon men, but also the promise as conto

the

human

race.

And

nected with the

f

woman and made by God:

fyeCTKOV
7Tl

TlplV fJLV

yap

^0OVl (pv\* dvOptOTTWV

ctTep ^aXeTroTo TTOVOIO,

arep re KCIKWV,

KCLI

T
Ai\l/a

dpya.\(tiv 9 CLIT

avpd<n yijpas

yap

ev KaKOTrjn fipoToi
ju.e'ya
TTCOJUL

AXXa

yvvrj ^eipecrai TriOov

dvOpcoTroicri

a<pe\ovcra

Ecr/ee'oac/*

ejujycraro

Krjcea

Xvypd.

M.ovvrj o

avToOi E\7T5 ev appyKToiffi

TriOov VTTO ov$e ^etXeffti/,

SO/JLOLGI

e/uufJive
;"

9vpa(e

TrpoaOev
fiovXycri

ydp

67re/u/3aXe

Aio? vefaX
/car'

'AXXa oe pvpia \vypd

dvOpcpjrov?

aXa
et

(Opera

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
She

the sad

life

of mortals

is

a span.
;

The woman's hands

lifts

a mighty casket bear

the lid

she scatters griefs in air

Alone, beneath the vessel's rims detain'd,

Hope
Nor

still

within th' unbroken cell remain'd,

;

fled

abroad

so will'd cloud-gathering

Jove

The woman's hand had dropp'd

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 account 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

created all

things

at

six

different intervals.

He

first

formed the heavens.

At

Next

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
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
all

mortal and material.

generations.

ABOUDAD

was the author of

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

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

AHRIMAN,

an

a set of wicked beings called

fell

KARFESTERS.

He

bit

affected by his poison, and died at the age of thirty years. "Before ABOUDAD appeared, ORMISDA had prepared a salutary fountain called BINAK, which comsick,

ABOUDAD, who was immediately

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

Hebrew

hieroglyphics, represented in the Persian

by

two

fountains.

136
"

AHRIMAN

in addition to that

which he contrived
of de-

against

man (KAIOMORTS) formed the design The heavenly stroying the whole universe.

angels

(IZEDS) fought with AHRIMAN and his angels (DEWS) for ninety days and ninety nights. They overcame

them and
the midst

cast

them

into

hell

(DOUZAKH).
into
confusion.

From
and

of hell

AHRIMAN

went upon

earth,

put every thing in the world

this
is

And

enemy

of

all

good insinuates himself every where,

found every where, seeking what mischief he can do ahove or below."

word

The word AHRIMAN I " as, DTy AHIRAM,"

in

suspect to be the same the third chapter of

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

Paradise Lost.

The
many

later

Hebrew

writers adopted the

word

"Vy, signifying

an

evil spirit,

from the Persians,

together with

of their notions respecting Satan

is

and

his angels.

one striking point of similarity; they each allude to the worship of the Sun as the first sin. Sanchoniatho's account is, that in a season of great drought the inhabitants of the
earth

In these Cosmogonies 3 there

began

to

worship

the

Lord of Heaven.

considering Hesiod describes the first

the

Sun,

him
sin

as consisting in the stealing of fire from that luminary, with which to animate a female image. Zoroaster

says that

Ahriman the author

allegories

of

all sin

leapt from the

Sun.

These

are

all

who
a

states that the sin of the

it

woman was
am

explained by Moses, the setting up

not aware of the
Chinese,

of an idol, calling
existence of

Bathshish, the daughter of the Sun.

Besides these three and the Mosaic I

any other ancient cosmogonies.

theogonies
contain
little

The

Hindoo
the

and other
creation.

or

nothing

respecting

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

deavour to shew when and

I will enGenesis have been so generally adopted? how this took place.

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

mankind, from which we can conclude

it

that

they

understood

according

to

received translations.

The prophet Hosea

the generally once brings

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 account of their idolatries, and he says (vi. 7),

"

They like But there

nni Adam
is

my

01*0

nom

have transgressed the covenant."

in which

I believe there is
first

another passage in the same prophet an allusion to the sin comparents:

it is

mitted by our

in the ninth chapter

and tenth verse:

non
"

wild grapes in the wilderness the first fruits on the fig-tree:"

As

found

Israel,

as

138
" In the beginning
fathers
3
;

manifested myself to your fore-

"
"

These went

after Baal-peor,

And

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
:

meanings of many passages in the Hebrew Bible were lost; and these were not recovered upon the revival of

captivity that the true

Hebrew
"

literature.

Hartwell Home's Infollowing passage from is a summary of the decline and fall of troduction,"
the language
"
:

The

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,

that

of

Hebrew
time to
received

particularly

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,

many

foreign

words

that

this

been designated

iron age. does not appear the Hebrews encaptivity, though tirely lost their native tongue, yet it underwent so
its
it
a

period has not inaptly During the seventy years

In the second

line I

have prefixed

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
resided,

that

afterwards,

on their return from

exile,

they spoke a dialect of Chaldee mixed with Hebrew words. On this account, it was, that, when the scriptures

were read,

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

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.

New

Chap.

i.

Sect. 1.)

During

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
fast,

creed, the later

Jews

so far as to institute a

" to execrate the

fables invented

memory

of

its

having

by the earlier Jews rethe origin of this translation are deserving of no specting credit ; and the similar stories from the works of Justin
Martyr,
tury,

been made."

The

who

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

who

states that the translators

inspired versions agreeing most uniformly can only be considered as pious frauds of men, together, anxious to support 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*.

important to observe the authority which this translation obtained for a long period both with
it is

But

Jews and Christians.

nally

"This

version

though

origi-

made

for the use of the

acquired
Palestine,

the highest

Egyptian Jews, gradually authority among the Jews of

who were acquainted with the Greek language, and subsequently also among Christians: it appears 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 Egypt, has evidently followed it the Jew,
It might obtain its title of Septuagint upon being adopted by the Jewish Sanhedrim, consisting of seventy or seventy-two members.
b
a

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
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

How

Testament, who have in very many the Greek version of the Old Testapassages quoted ment. Their example was followed by the early fathers and doctors of the church, who, with the exception of
writers of the

New

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
to or valued

scriptures

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 passed away, this was the light put into the hands of the next dynasty
c

See note, page 97, from which we

Reeves's Collation of

may

conclude that Philo

did not understand Hebrew.

d

Hebrew and Greek

texts of the Psalms,

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
translation

down

have been carefully preserved and to us with all the sanction of antiquity.
state of literature

handed

Let us now consider the

the Jews

among

after they discarded the Septuagint version.

study of the considerable extent

The

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

carefully

revised

and

studied.

Upon

Hebrew

literature, the

language having

now been

a dead one for

many

centuries, there were only

two methods of interpretation, one was by consulting 3 the other by a careful collation ; of all the passages 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
passages were incorrectly rendered, yet it had been their authorized version for so long a time, that, generally speaking,

interpretations were received: especially when words from their rare occurrence could not be fully underits

stood
sages.
a

by the second method, a

At

collation of similar pasthis revival of Hebrew literature the real key

I say nothing respecting the

Targums ;

as the earliest of these,

viz. that
aera,

of Onkelos, was certainly not written prior to the Christian and according to the opinion of Bauer and Jahn, not before

the second century; under either supposition the Septuagint had long been the received version.

143
to a full

and perfect analysis of the language was lost. Their grammatical rules are all established upon the assumed principle, that the third person preterite Kal
of a verb
is

the root, whence

all

other cognate words

it

are formed.

This

is

indeed true as far as

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 said, tej (Gamal) requite good or evil," was a root : 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 passages 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.

explaining the original Hebrew we give an interpretation of a word or passage at variance with
if in

And

been sanctioned

the received opinion, although this opinion may have for the last two thousand years by
reality only disputing the authority of the Septuagint, a work of uninspired men, who did not live until some centuries after the

Jews and Christians, we are in

language, as fouud in the

to

Hebrew

Bible,

had ceased

I do myself fully believe, that much be thrown upon obscure passages in the light may early books of Moses, and also upon the prophetical

be spoken.

still

144
writings,
ideal

by the investigation of words according to the meaning of their letters; and I am convinced,

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.

AN

INQUIRY,

EVERY

and with the

thing connected with the person of Bacchus rites of his mysteries is involved in 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

Noah

others

a son of Gush, as if ttro'll, Bar-chush.

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

understanding their secret meaning, and perverted them into the abominable orgies of Greece and Rome.

Egypt

without

The
also

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

same deity, they transferred to the latter the fables which they had invented respecting the former. They
attributed to Osiris,
a

as

well as to Bacchus,

the dis-

These

rites

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

demon.

This

is

(f)i\iov

06oT<s 9
(t)V

a\\
OIOVTCLL

CDS

al/u.a

Ttav
K.CU

TroXeju.rja'dvTtov

TTOTC

Toly

Xoi/s

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

TTGGOVTWV

whose carcases mixed with earth they consider the vine In this, therefore, the religion of the to have sprung."

And

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
priests

and philosophers.

The

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
it evil

man

but the eastern philosophers

gift of a

and the a the injury of mankind

in
itself,
.

malignant

I
tical,

think

be able to convince the most scepthat the whole of these rites had respect to
I

shall

the promised

seed,

and were neither more nor

less

than scenical exhibitions of those prophecies respecting this important personage, which were given to man-

kind in the
attention
to

earliest ages.

I will first call

the reader's

prophecies preceding the institution of these mysteries, which I consider to have originated

the

soon after the exodus of the Israelites.

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
a

Noah and Ham. (Gen.

ix.)

149

The
"

first

intimation
:

of a Saviour

is

in

the third

chapter of Genesis

And

the

LORD GOD
this,

said unto the serpent,

Because
cattle,

thou hast done

thou art cursed above

all

and above every beast of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days
of thy life:
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
;

te

And

heel."

that given to Abraham, and intimately connected with the rite of circumcision
is
:

The next promise

This

"

tween

is my covenant, which me and you and thy seed

ye shall keep, beafter thee;

Every

man

among you shall be circumcised." (xvii. 10.) " In THY SEED shall all the nations of the earth
child
(xxii. 18.)

be blessed."

respecting the Messiah, is that remarkable one pronounced by the patriarch Jacob im-

The next prophecy

mediately before his death

rrnrpD

(Gen. xLix. 10

12.)

pproi

D2D

150
" "

The

sceptre shall not depart from Judah,

feet,

Nor a lawgiver from between his " Until he come, SHILOH.

" "

And

to

him the expectation

to the vine his colt,

of nations

3
.

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.

is

that delivered

by Balaam

17

19.)

nny

vh\ ia*nN
vto\

mp

irrow*

Dpi

is

an hemantive

noun,,

from

mp, "to expect,

e'Aif,

or wait for."

"

KOI UUTOS Trpoo-SoKia

b

eQvwv" Sept.
"ivy."

pltt^

is

rendered by the Septuagint

is,

The

trans-

lation I

have given

I believe, the correct one.

It signified

a species
say ;

of vine, a creeping one, that bore a small grape, as

we might

" THE IVY-VINE."

c

is

frequently used

Vulgate translates

by "than" in

after an adjective, signifying than: the this passage.

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

have inserted the word 1313,

compare seems superfluous both as to metre and

I will

is evidently wanting in the text : In line eight V1W ten with line three.

sense.

the rites

shew that the personages and of these ancient mysteries had all reference
to
first place,

now proceed

to one or other of these prophecies.

In the

(BCC) "a

Star," with the

the word Ba/c^o?, or Ba/ocos, Greek termination o? e

is
.

133

The

mysteries were probably termed 13317" Jn,

THE
f

FESTI-

VAL OF THE STAR.

Bacchus himself was a personification
d

of Balaam's

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 passage shall come a star out of Jacob." it may be But why, 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 passage 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'

there occurs the following line:

'

**

pcoroyov

rjpiKCTraie,

uewv

/I

**

'

/ecu vie. TrctTep rjoe

'^

<

/U

\r. 01.)
the
fifth

K~t

The word

^t/ceTralo?,

which

also

occurs in

hymn

addressed to Bacchus under the

all

title TI/oo;T07oi;os,

has puzzled
obtaining
its

the commentators

3
,

who, despairing of

TV

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 cha(

Yerek),
is

thigh," which,
ypiKe-n-cuos

racters,

?/oe/c;

and

is

an epithet signifying

b " Child of the thigh ." Having thus explained the meaning of the account given of his birth, I proceed to shew how Bacchus was
v

He was always a personification of Balaam's prophecy. on his forehead and with a represented with a star
"jEgyptii in hoc signo Osirin sceptro speciem oculi exprimunt " The monstrant." Egyptians draw on a sceptre a sort He is this picture represent OsirisV of eye, and by
sceptre

in

his

hand.

Macrobius

says,

et

pictured as the most beautiful and lovely of gods or men, as enjoying everlasting youth, and yet a venerable
a
b

Gesner's edition of Orpheus, p. 190, Note.

The

tjpiKeTraTs.

regular way of forming the Greek compound would be learned friend of mine conjectures that the reading

may be
c

ijptKeira'i

re.

Kircher de Orig. Idol. ./Egypt. Cap. in.

153
Father.
Ovid,

borrowing

his description

from

some

Orphic hymn,

says,
tibi

enim incorrupta juventa

est

Tu

puer aeternus, tu formosissimus alto

Conspiceris ccelo."

He

is

described

coming from the East

as

a mighty

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."

(SiL.

PUN.)

He

is

then represented as extending his conquests to

the West,

and subduing every part of the habitable

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

v.ev orrXcov

SerjOevra, ireiOot $e TOI)S

/cat

Kcti

\oyw
:"

fJLCT

wcrjs

Trdcrrjs

jULovaiKtj

then went on civilizing the whole not indeed by employing arms, but by bringing earth, into subjection the greater part of mankind, captivated

"He

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 nathe above and similar descriptions, compare some of the following prophecies of Isaiah respecting the promised Messiah (xi. 4 6.)
tions
."
:

With

d
e

Plutarch

De

Is. et

Osir.
*

Kircher dc Orig. Idol. TEgypt. Cap. in.

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."
; ;

of

The Greek hymns transmitted to us under the name Orpheus are many of them translations from some
.

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
is

One of these Isaiah to the promised Messiah. curious from its contents and title. equally
him under
his title of BASSAPOS,

hymns
It
is
is

addressed to
as follows:

and

of the Orphic hymns to parts of the proof Isaiah has long ago been observed, and has 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

The

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
/uaicap

Aiowcre, Trvpiffirope,

BASSAPE,
''Os
'
1

Kal Ba/c^ev, 7ro\va>vviu., TrayracWacrra,

^aipet^, yd
'

^icfteaiv

a'tfjiaai,

fjiaivdcriff

dyvctis,

Evdfyov

/car*

OXv/mtrov, epiflpofjie, /maviKe BaK^e,

rertjuei/e
ocroi
iracri

QvpcraxOiis, fiapv /mrjvi'

Oeolcri,

Kai

OvriToiGi fipoToicriv,
juLCtKap

^Oova

E*\0e

ffKipTrjTdj

(pepwv TTO\V yrjOos

b Come, blessed Dionysus dispenser of

,

light,

with the

forehead of a Bull

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,
all

leaping
people."

in

triumph,

bringing great

gladness to

The

title

BASSARUS d

is

derived from the

Hebrew

b " AiovuatK vox JEHOVAH-NISSI, id

est hybrida, facta

est,

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

Nisaeum Jehova Nysaeo Aiowo-ov appellarunt, Jovem Jehovae substituentes."

(Bochart, Chan. Lib.
c

Posteri Deum Nissaeum vel inscriptione JEHOVA-NISSI. ibi esse Nysam, et Bacchum pro interpretati, putarunt

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
significat et
d

taurum."

recte explicetur per ^liani irpoTpv-yrjv, cum 12il Hebraeis sit idem quod Graecis Tpwyav, vindemiare scilicet. (Bassar) Tsade per SS hie offerimus, ut LXX. passim." There are several

"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

in npisa IIID ^N

TTO

-prim -jani^ DTK

D^DVDI

ttw-p

m^

ynD TOTT mia

rwi

w
NTT

roan

i opa
-ity

DDini^^i

pw TDrn ^jnr ^

yanrn

Q.

that cometh from Edom, with dyed from the vintage ? garments " This glorious in his* apparel, marching in the
is this

"

Who

A.
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
"

And

people no one was with me I will tread in mine anger, and

:

I will

tram-

"

And

ple in my fury, their blood (juice)

shall

sprinkle

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
a

translation,,

"from Bozrah."
are

7n\tjvto^ and "a wine-press."

Af/i/auK

common

titles

of Bacchus, from

157
"
I

looked and there was no helper,

waited long
salvation,

and there was no supporter. " Wherefore mine arm hath brought

me

and
"

And
I

fury it hath supported me. I will tread down the people in

my
I

and

will

make them drunk

in

mine anger, my fury, and

will

throw their blood

(juice)

on the earth."

In the ninth chapter of Isaiah we have a prophecy clearly relating to the Messiah
:

" Unto us a child

is

born, unto us a

Son

is

given,

and the principality

"

shall shall

be on his shoulder:
be
called,

And

his

name

Wonderful, CounFather,

sellor,

Mighty God,

Everlasting

Prince

of

Peace."

And
"

again in the eleventh

shall

There

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 passages the following common titles of Bacchus from the Orphic hymns
:

" The " Of

'E,v/3ov\evv 9

first-born." ...................
..................

xxix.
LI.

2.
1.

many names."

" Good counsellor."

...................

LI.

4.

*v/3oi/X'

ei)7roXJ/3o?Ae,

"O

good counsellor,
very counsellor."

O
...

xxix.

6,

158
HYMN

'Qyua&o?,

"

Carrying on the shoulder."

xxix.

5. 3.

"Apprjros, Kpv(f>ios 9 "Indescribable, mysterious."...

0eo>i/

xxix.

Trdrep

$
"

KCII

i/ie,

" Father of gods, and

also Son."
LI.
6.
7-

Sai/uiov,

" Immortal Deity."

xxix.
xxix.

King Bacchus." ava%, " Sacred cion 'lepov 9dXos, "Sacred branch." 'lepov avOos,
''A/cos-,

2.
3. 6.

XLIX.
XLIX.

" The holy one." 'Ayvos, " The Medicine*."

IIat/<7i7roi;o9

xxix.
XLIX.

4.
6.

9vrjroi(ri,

" Soother of the sorrows of XLIX. man."

6.

Xa/o/uot flpoTois (piXaXvTrov,

tals,

"A

delight to

morXLIX.
77-

dispelling grief."...

"The
ra

soother,"

XLIX.
b

eptos,

" Love frequenting the mountains ."

LI.
10.

LI. 5. Mysterious plant of Jove." and Koupos, " the Son," " the child," Hats', f tos, Kopos, were common title of Bacchus. The Latin word LIBER

Kpv(f>iov Ato? epvos,

"

is,

THE CHILD,

not used in the singular

number

in its

original meaning, probably on account of its being a title

of the god;

but

still

found in the plural, "Liberi,"

" Children
a b

."

" With his stripes we are healed." " shall not hurt nor destroy in Isai. LXV. 25. They mountain, saith the LORD."
Isai. Liii. 5.
c

all

my

holy

Bpo'jujoi/

7ra?e>a

9eoV Qeov, (Eur. Bacch. 84.)

" Bromius the child God of God."

Among
fc

the Orphic fragments

is

the following line:

3'

Kjoa?i/e /xeV

ovv Zeu? irnvra traTtjp BaKi^o?

eireKpaivc."

"Zeus
This
first

the

FATHER

originated

all

things,

and BACCHUS

origi-

nated them."
is a very curious passage, verses of St John's Gospel.

when compared with

the three

E./

159
always connected with the history of Bacchus an account of his descending into Hades, and returning thence triumphant over the powers of dark-

There

is

ness, to this

Horace alludes:
vidit insons

" Te

Cerberus aureo
leniter atterens

Cornu decorum,

Caudam, Ore pedes

et recedentis trilingui

tetigitque crura."

" With golden horn supremely bright

You

darted round the bending light,

:

Far beaming through the gloom of Hell

When
And
Bacchus
is

Cerberus, with fear amazed,

1

Forgot his rage, and fawning gazed,

at thy feet adoring
"
fell.

(FRANCIS.)

" thrice-born." The " born of Semele, latter word is explained as signifying, his father's thigh, and Proserpine;" the descent into

and

"

termed in the Orphic hymns

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/

with

a prophecy

of

(Liii. 12.)

<*pxfl

tjv

o A.0705, Kai 6 \oyos

rfv

Trpo?

TOV Qeov, KO\ 0eor

ijv

o Ao7os.
V

OuTO? fa
St'

<*p\rj TTpO?

TOV 0OI/.
KO\

Tlai/ra

aurou eyevero*

^<wp5 avrov tyeveTo ov$e

ev,

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

divide

him

the

many

for his portion,

And

with the mighty shall he divide the spoil, Because that he poured out his soul unto death,

And

was numbered with the transgressors."

rites

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,
of Osiris
in

The

and other

writers.

The name

of Osiris has been vari-

Jablonski has fully disously derived and explained. cussed the different derivations of it in his Pantheon
3

^Egyptiorum
If I

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
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

a

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:

"Videntur

certe

ex

ipsis

quidam
vel
terius

ita interpretati fuisse,

JEgyptiorum sacerdotibus, nomen hoc tanquam sonaret OTXG-pK ( Vdsie-re)

OTXe-pe,

prius vero
o-wT^/W?,

/?a<r<Ae'a

Swr^a, regem
auctorem.

servatorem, pos(udsiie

aiTiov T/<?

salutis

Nam OTX6

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,

et

nomen
Et

hoc, inter plures inter-

pretationes, etiam

hanc admittere.

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

The hieroglyphic by which heavenly host Osiris was represented was that of a sceptre, an emblem
of

the

of royalty, and on

it

a sort of eye,

i.

e.

a star

and

hence this picture in words would be " THE STARKING." And as the rites of Bacchus were called those
of the

the

PROMISED STAR, those of Osiris were those of PROMISED STAR AND SCEPTRE, both derived from

the same source;

He cometh, "And riseth,

"

a a

STAR out

of Jacob,
of Israel."

SCEPTRE out

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
,

Bacchus was always represented

as attended

tendants were crowned with garlands composed of ivy and vine leaves. As the chief personage, BACCHUS, in
in

these

mysteries was

prophecy, so

SILENUS

a personification of Balaam's was the personification of Jacob's

itself is

prophecy, and the name

b

derived from

SmLOH d

"

Non Solem

autem, sed omnia sidera dici

*etpiov<:

ex Ibyco

docuit Hesych. Inde et Latinorum sidus a tre/pos esse ingeniose nuper ostendit -^apiea-raTo^, Tanaquillus Faber." (Hoffman Lex. v. Sirius.)
c

modo

must beg the reader

to expel

from

his imagination Silenus

of the Greeks and Romans, personage of the old rites.

who totally differed from the mysterious The latter is described as the wisest

of sages,

t(

The author and

teacher of the noblest sciences."

That the fable of Silenus is derived from the prophecy of Jacob, was the opinion of the learned Bochart:

" Sileni

162
" "

a lawgiver from between his feet, " Until he come, SHILOH. " And to him the of nations.
expectation

The Nor

sceptre shall not depart from Judah,

"

Binding

to the vine his colt,

ass,

"
"

And to the ivy-vine the foal of his He washes in wine his garment,

" Sileni quidem fabula unde sumpserit originem, non nisi gravate refero nempe ex prophetia de SILO, qui Christus est, horrendum
in

modo

detorta.

Quod

quasi per nebulam

scripsit

cum

viderit Justinus

Martyr,
retulisse,

hanc ipsam prophetiara

et in ejus mysteriis

ovov

Daemones ad Bacchum asinum recensuisse: Haec ille

; 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.

duobus

locis

1.

Ut ex

"W

Sir, id est,

cantio,
Silo,

Phrenices

]~W

Siran, et Graeci
illis

fecere Sirenes; ita ex

JlT'ltf

vel 7*$) Sil, ab

)7^

Silan,

ab his Silenus

dictus.

2.

Et quia de

Silo dicitur: illius erit

nnp*

doctrina populorum vel, congregatio docendi causa, Silenum aiunt fuiSSe valde doctum et Bacchi elatjyrjTtjv Kat %i%d<TKa\ov TWV KaAAiWwi/
eiriTrjoev/jidriav.

In ^Eliano, Silenus de altero orbe mira narrat; in

Plutarcho de morte, in Virgilio disserit de principiis rerum. 3. Additur sive de Christo, sive de Juda, ut quidam volunt: Ligans ad
vitem asellum

suum

et

ad generosam vitem pullum

asince

Inde Si-

lenus est

TT\

Baccho Deo

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.
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.

Sileno denique pro cibo

o-TTta?

apud Euripidem

Kaj Tvpos

eo-Ti

Kd\ (Zoos yd\a,

religionis nostra mysteria profanaret et

impiorum hominum

cavillis

exponeret."

(Boch. Chan. Lib.

i.

Cap. 18.)

163
"

And

" Darker his eyes than wine, " And whiter his teeth than milk."

in the blood of grapes his raiment,

allusions in the poets, not only to the wine, but also to the milk, the pouring out of

There are frequent

which formed part of the ceremonies.

*O
o
a

e^aj0^o?
*

/3p6/mio$ 9
f
ft

evoi.

*O ~ 06 $ ret
'Pel
5*

y a \UKTI
oivtp,

/*

Treoov,

pel $e /uteXiomii/
"
a)s

Xifiavou
!

<s

Bromius

is

the Chief,

Yehoh

The

earth flows with MILK,

It flows also with wine,

And

and honey, there arises the smoke of Syrian incense."

EUR. BACC. " Fas pervicaces

est mihi Thyiades, fontem, LACTIS et uberes Vinique Cantare rivos, atque truncis

141

144.

Lapsa " Give me

cavis iterare mella."

Hon. n.

19.

to sing,

by

thee inspired,

Thy

priestesses to madness fired,

Fountains of wine shall pour along, And, melting from the hollow tree,

The golden

treasures of the bee,

fill

And

streams of MILK shall

the song."

FRANCIS.

Another part of these ceremonies consisted in a b Was not this a memorial of the Phallic procession. of circumcision given unto Abraham, and covenant
a
b

"

Inventor,"

PHALLUS.

Dux." Steph. Princeps/' " TO v\ivov a<Bo?oi/ dv&piKov ligneum virile in Osiridis

"

"

et

Bacchi

sacris solemni

pompa

gestari solitum."

(Hoff.)

L2

164
originally a scenic representation of that rite ?
is

"

This

covenant which ye shall keep between me and and thy seed after thee; Every man child among you In THY SEED shall all the you shall be circumcised

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

and letting them pass through 8 the body and garments between In an orphic fragment, among other symbols of the mysteries of Bacchus, are given,
into the bosom,
.

them

MrjXare xpvcrca Ka\d Trap

"

T&Girep&wv \iyv(pwi>a)v 9

And

beautiful golden apples from the harmonious

Hesperides."

Here
first

consider

we have a

representation of the

promise given unto Eve in Paradise, that the seed of the woman should bruise the serpent's head.
to these cere-

There was another symbol belonging monies an instrument for threshing was
;

carried in the

procession

to this Virgil alludes,

"

Mystica vannus lacchiV" The mysterious Fan of Bacchus."

"

Servius says

upon the passage

"
:

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,
tur." sicut

et sic

homines ejus

vannis frumenta purgan-

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

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, casting

down imaginations, and every high thing exalteth itself against the knowledge of God."

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,

\iK/jio<;,

or TTTVOV,

VANNUS,

in

Hebrew, Greek, and

Latin.

166
jected, that

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

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

not

all

divine direction, committed

Babylonish captivity,

them to writing before the when the sacred language fell into
and the similarity of the

disuse, as a spoken dialect:

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.

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

Those who were rightly

initiated

into these

to these

high privileges, and hence the ancient proverb

a
;

IloXXot rot vapOrjKCXfiopoi, iraupoi $e re B/c^ot

Which
"

is

in other words:

IloXXot

yap

etcrt

/cX^rot oXiyoi

e/cXe/crot

Many

are called but few are chosen."

These sacred mysteries were probably retained and observed in their true character in the East until the
Christian
aera.

Saviour had

seen

The Magi who came to worship our a remarkable STAR in their own

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,

viri."

looking there

" Multi thyrsigeri, pauci

"

virtutis insignia, aut

Proverbium, quo significatur complurimis mortalium adesse etiam famam, qui tamen vera virtute vacent."

(HOFFMAN.)

167
for

again appearing pointed out to them the spot where the infant Saviour lay, thus confirming their opinion that

him, who was born King of Israel. And the thence directed to Bethlehem.

They were

STAR

now the

end was put and observed

ancient prophecy was accomplished, and an to those mysteries which were instituted
to

keep alive among mankind the ex-

pectation of the promised seed.

INDEX OF HEBREW WORDS.

PAGE
PAGE

A Father A Hieroglyphic
stone

55
45 25

Baitulia

55
56
156

To
The

crush or finish
vintage

A Wing
Abram

ppi To empty
Morning

28
28 78

25, 70

title

of Bac-

chus

155
10, 25,

To To

create
bless

45

DIN Man
Earth

57
10

DPI

Spice

45

Daughter of the

Sun
90, 105

Brother

25
14
91

An Eye
One

To

rest

102
158

Besheth

Bull

25
82, 87

ra A

Daughter

22

ELOHIM...79,

Sunday

90

DN A Mother
To blow
Enosh
Dust

25
51

An Arm

11

59
15

A Cistern
Hunch-backed

26
27

Four
Eagle TO3STIN Areph Chesed

91

The

roof of a house

26
25
25

An

85
.
.

A Camel
To
requite

69
78

The Earth
Fire

.... 52,

Rain

29

80 50

Meridian Light.

A Word
88
101 101
ttfll

26
46
42

IHl Bohu
ttTIl

Honey
Gold

Sun-set

EDI To be ashamed

bl

A A

Door

26
27 27
11

VI An Egg
7V1

35
10
151

01 Blood
Tear

A A

House

331 Bacchus.... 127,

)1

The Lips
Knowledge

Son

10,

22

28

INDEX.
PAGE

169
PAGE

MTT HE THAT COMETH

Vanity

109

To

taste

37 37
58 58
15

29
57
11,

To pack
Jabal

Abel

run

Breath

29

Jubal

To be

12,
.

26

T A
VT

A
A1
11

Fac- simile.

18, 17

Haran

70
.
.

mm
DV>

Hand To know JEHOVAH

28 84

The

setting up.

105

Jehovah- Nissi 40, 155

Feather

12

W
]*

A Day
lacchus

27
164
36, 6l
...

im
>

To hover

Wine
The Red-sea
Japhet

50

n7 This

60
....

13

lilt

Gold..

42

A
To

Wine- vat

36

The

expectation 150

A
Kin To
To

secret

House

fear

104

39
152

hide
love
1

26
26
07

The Thigh 1TV The Moon

TV
TV

54
59 52
of a
51

Wreaths

Jared

lin The Lap mn Eve

N2P

26
1JT>

To sprout The Pole

tent

57, 119

nn An

ornament ....
13,

13

Tt Life

26
97
,

ND A
ID

Sling

15

niD""mn Chambers of death

Milk

A A A

Stone

15,28
28

26
26
6l

113 Weight
|nD
]1D

Milk

Priest .......

43 43

Dn Ham non The Sun

To be
Five
hot

To

stand up. ...

42,

63 63
91

P, D'TID

Knee

44
41

DID

A Cup

11D

Enoch
Darkness

57
29, 89

A Star.. 42, A Circle

All
Vessels

127, 151

43

43

43
38 46

ND A
NZDNI3

Spade
Plough

14

14

A Dog A Wing

170
D3

INDEX.
PAGE
PAGE

A A

Banner

....

39

N3

Full Moon.. 17, 39

"WO

ACup ......... 16, A Bottle ........

Well-watered
pastures. .....

48

49

Throne....
cover .....

41 41 41

HDD To DD3 To

49
48

count ....

A
ITO

Prophet ......

Silver ........

42
81

Like eyes....

Noah .......... rTO To rest .........

DH3 To
console .....

60

60

A Garment 41,
ni3ro Cotton
____ 41,
. .

121

ttTO Nachash ..... 44, 109

120
41

60
70
37

Fine Linen.

TITO Nachor ........

The Heart

...

37

V^3 To PO3 To
D3

plant ........

smite .......

Lion ..... 15, 38

27
58

Banner ...... '39

31

Night ........

Sandals ........

Lamec .......
Mahalulael ...
JTID Death. .......

Youth ..........

31 58

Naamah ........
56
95
151

To
i-OD

To blow

31

trample.

Mechujael

56 37

Staff

Rain

29
16
38

Water

Honey ......... 46 3S3 To stand ........ 34 1^3 A Pyramid ..... 64

J1S3

A King A Messenger
DD Tribute a DDD To melt 1DD The Divan...
Egypt
Mosaic

Hlp3
"[^3 41

A
To

Female ......
bite .........

36
7 7

38, 114

42
41

TO3 To lend on usury To lift up ......

Twilight ......
fri3

30
30 104

To

set

up ......

63

40 40 56
56

Picture ....
. .

KD The Moon .....

DID
eyiD

J7

Methushala. Methushael.

Hoof ....... 46, 58

Vid.

Read

DDrs for

DD3, page 42.

INDEX.
PAGE

171
PAGE

nS^D Mountainous
trict ites

dis-

Dust
9
51

31

of the

Amor-

WD
ID, HDD
"|DD
-)2D

Ipy The Heel The Evening

47
...

28

Sinai

An Arab
Diy Naked
Upright

A A

47 98

Tent

40, 41

Banner

69
42
.

A Book
Sepher-Hajasher.

99
53

72

An Eclipse An Heap

99

Ty Ty Ty

The Skin The Forehead

animal

99
.99, 104

Poplar

99
70

Esau

The young of an
100
31
31 31
JS
....

17

iy A

Cloud

....

50 69
128

liy To labour To pass over

Eber

AS

Paleg

Ne, non
of the

69
58

Adah
*)iy

DS The Face Moon

41
41

Fowl

35
14

KT~D2 Back
J1D2
D~)2 , ttTlS

of the hand

Py An Eye

Q*D2 Vid. O^DSTOJID

Ty A JD^y A
ITy

City

100

The Passover

42

Bird or Beast of
prey

To

divide

47
....

39
57
107
see-

Irad

A HDia A
ttnS

Horseman
cloven foot

47 47
41

Ty A Watcher DTy Upright and

ing

Flax
Cotton

41

106, 127

An Asp

44

^y Upon "6y To go up
For ever

17 17
43, 123

Drinking

vessels.
..

51

Dy A

People
Pillar

32 32

Horned
Zillah

Beasts.

18

58

To stand

34
43
of Lives
Q4t

A A

Bird

35

Tree

The Fingers
Serpent
vessels
.

35

The Tree

44
.

An

Idol

43, 103

Drinking

51

D^y Bone

44

The Moon

52

172

INDEX.
PAGE
PAGE

Boat
collect

18

A Flame
To
Httt

45
37

To

36 36
37
37
18

spoil

nip The Belly -iip The Tomb

To cover rnp To float
Dip Parrots

The Avenger....
Evening Twilight

37 30

To bow down ...

Satan

29
43 86

54
57 59
1tf
s

SHILOH

PP Cain
Cainan
Cain's

nap

Wife

128

An Handle
The End

45

A sharp tool A Picture A Flame A Flame

Salach

40

40
45

45

46 46

69
91

To chop

Three

TheSun
To
reap

20
61

46
33

Shem
The Heavens

HP A Horn PP To be horned
nrcp

78

99
46

Year

30
91
.

Quiver

Two
Gates of Death
.

97
45

A Hawk
Tosee

A
19,

38

flying Serpent

39
35,

Serug

69

To couch

39
89
89

The Ivy- vine

150
91

mi
sjrn

The

Spirit

To

flutter

IW VV FW

Six

White
Seth

43 59

Chariot

42
42

Rechabites

1JH Reu
*)ttn

69
45

ND A Tent n^n To stake

infi

20, 47

out ....

20
88

flying Serpent

Tohu
Tubal
Peacocks

Dinn The Deep

Hell
rattf Sabbath,
to
rest

89

45

58
54
48
,

90, 102

Dfi Domestic

Sceptre

37

Terach

70

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Dean of Salisbury Pearson, Rev. G., Christian Advocate,

Cambridge

Pearson, Rev. J. N., Islington Pellew, Hon. and Verv Rev. G., D.D., Dean of Norwich Penrose, Rev. J., Bracebridge Pooley, Rev. J. H., St. James's Prosser, Rev. J. C., Newchurch Pusey. Rev. E. B., B.D., Regius Professor of Hebrew, Oxford ROCHESTER, Right Rev. G. Murray, D.D., Lord Bishop of Raikes, Rev. 11., M.A., Chancellor of Chester Ramsay, Rev. E. B., Edinburgh Raymond, Rev. W. F., Chaplain at Lincoln's Inn Rickards. Rev. S., Stow Laugtoft

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OF

THE CONTENTS.

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 Join 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' Maker of all !' 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 Remember 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 and four Chorusses REYNOLDS, JOHN, Anthem, My and a Quartett Trio, 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 ROGERS, Dr., Anthem, Teach me, a Trio, and a Quartett The Lord 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 Round HELWIG, L., Air, Bow down thine SCHULZ, Sacred Song, Glory be to 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

Acce

contains, together with Historical and Critical respective reputations are principally founded.

of the Authors whose compositions it ints of the Works upon which their

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