The whole genuine and complete works of Flavius Josephus ... Translated from the original in the Greek language. And diligently revised and compared with the writings of contemporary authors, of different nations, on the subject. All tending to prove the authenticity of the work. ; To which is added various useful indexes ... ; Also a continuation of the history of the Jews, from Josephus down to the present time ... By George Henry Maynard, LL.D. ; Illustrated with marginal references and notes, historical, biographical, classical, critical, geographical, and explanatory. By the Rev. Edward Kimpton, author the the Compleat universal history of the Holy Bible. ; Embellished with upwards of sixty beautiful engravings, taken from original drawings of the Messrs, Metz, Stothard, and Corbould, members of the Royal Academy, and engraved by American artists.

FLAVIUS JOSEPHUS ON THE ANTIQUITIES OF THE JEWS. BOOK I. FROM THE CREATION OF THE WORLD TO THE DEATH OF ISAAC. [CONTAINING A PERIOD OF MORE THAN TWO THOUSAND YEARS.]

CHAP. I.

The Creation of the World 〈◊〉〈◊〉 six days, with the distinct operations of each day. Man's superiority in the 〈◊〉〈◊〉 ••••••ation The formation of woman, and her in|troduction as a ••ompanion to Adam. Subtlety of the serpe••••. Fall of our first parents. Denunciation of God's ••udgment. Their expulsion from Paradise.

IN the origin of the universe God, the omni|p••tent Jehovah, created the heaven and the e••••th; but the latter being enveloped in im|p••netrabl•• darkness,* 1.1 God pronounced the Almighty ••••at: light immediately shone f••••th, 〈◊〉〈◊〉 to distinguish the light from the dark|n••s••, h•• called the one 〈◊〉〈◊〉, and the other night. The fir••t appearance of light he named morning, and th•• time of it's departure evening. This was the first day, or this was the especial work of the first day,* 1.2 which, by Moses, is emphatically termed on day.

On the second day God formed the firmament, fixed it above all things,* 1.3 separated it from the grosse•• particles of earth, and endowed it with a quality moist and humid, that the earth might be rende••••d frui••ful by showers.

On the third day he divided the land and waters from each other,* 1.4 and brought forth the vegetable system in all it's beauty and variety.

On the fourth day he enlightened the heaven with the sun,* 1.5 the moon, and the stars, appointing their vicissitudes and regular courses, that the re|volving seasons might be thereby distinguished.

On the fifth day he created, and appropriated to their respective elements,* 1.6 the inhabitants of the air▪ and the waters, and endowed them with the faculty of propagation,

On the sixth day he created all quadrupeds, or four-footed animals, under the distinction of male and female;* 1.7 and on the same day he formed the noblest of all his works, Man.

Thus we are to understand, according to the Mosaic account, that in these six days the world and all things therein were created, and that on the se|venth day God rested, and ceased from his work. On that day, therefore, we desist from labour, and term it sabbath, which, in the Hebrew language, signifies rest.

Moses, having thus given a general description of the creation, proceeds to a philosophical * 1.8 disquisition of the formation of man in particular, in terms to this amount: God framed man of the slime or dust of the earth, and infused into him spi|rit, or life, or soul. This being,* 1.9 man was called Adam, * 1.10 implying, in the Hebrew language, red, because he was formed of the purest and richest kind of earth, which is of that colour.

As the first instance of man's superiority in the rank of creation, the universal parent presented to Adam all kinds of living creatures he had formed,* 1.11 both male and female; to which he gave distinct appellations, according to their respective species and natures.

But as the situation of Adam, contrary to that of the animal creation in general, was desolate and forlorn without an helpmate, whose society might contribute to his felicity, the beneficent Creator was pleased soon to throw him into a sound sleep, take out one of his ribs, and form there of a woman, who being presented to him, was gratefully ac|knowledged as a partner bountifully granted for his solace and comfort,* 1.12 and admitted as part of himself. In the Hebrew language the general word by which a woman is distinguished, is Issa; but this woman being the first, was termed Eva, i. e. The Mother of all.

Moses then recites an account of the plantation of a garden in the east (afterwards called Paradise) abounding with all kinds of vegetables, and repre|senting, in particular, a tree of life,* 1.13 and a tree of knowledge, by means of which good and evil were to be distinguished. In this Paradise the Almighty

pla••••d Adam and Eve with orders to attend to the cultivation of its various plants. This garden was watered by a river, which surrounding its whole cir|cumference, divided itself into four channels. The first current called P•••••••• (signifying abundance, or a multitude) flowing through India,* 1.14 falls into the ocean, and is by the Greeks called Ganges. The second called Euphrates, and in the Hebrew Phora (i. e. disper••••on or flower) and the third called Tigris or Diglath * 1.15 i. e. narrow, rapid,) both run into the Red Sea. G••••on, which takes its course through Egypt, signifies in Hebrew, rising from the east; but is called by the Greeks Nilus.

The bountiful Parent of universal nature gave full permission to Adam and Eve to eat of the fruit of all the plants in this celestial spot, the tree of knowledge excepted; from which they were commanded to abstain on the severest penalty,* 1.16 inevitable death. Hi|therto there was one common language * 1.17 among animals in general, and they were social in their dis|positions; but the serpent being in habits of fami|liarity with Adam and Eve, and envying the felicity they enjoyed, while obedient to the divine command plotted to allure them from their innocence, and se|duce them to disobedience of their Creator's com|mand. To effect this infernal design, he first accosted the woman and urged his persuasion to taste the for|bidden fruit, by assuring her that she should not only be exempt from the penalty denounced, but (to tamper with her pride) telling her, that as in it lay the faculty of discerning between good and evil, by so doing, both herself and her husband would become more exalted Beings, and even rival the Creator himself in knowledge and happiness.

The Mother of all, ensnared by his wiles, sacri|ficed her duty, neglected the sacred injunction, tasted,* 1.18 and being delighted with the fruit, enticed her husband to participate in her crime. No long|er shielded by innocence from shame, they saw each others nakedness, were confounded at the sight and covered themselves with aprons made of fig-leaves, and fancied themselves happier in dis|covering that by their guilt, which innocence had veiled from their knowledge.

When the Almighty appeared in the garden, Adam who before was accustomed to familiar intercourse with his Creator, shrunk from his presence, appalled by conscious guilt: when demanded to assign the cause of his thus attempting to seclude himself from a presence which had hitherto constituted his su|preme felicity, he stood confounded, mute and mo|tionless. But the Almighty expressed his mind and will to the following effect.

I had provided the means whereby you might have insured your hap|piness, lived free from labour, solicitude or pain: all bountiful nature, under the influence of my Providence, should have supplied your every want; you would have been exempt from disease and death, its rueful effect, even bliss eternal would have been your lot; but you have disobeyed my sacred command, and your silence is an argu|ment, not of your reverence, but conscious guilt.

The fallen Creature attempted to pali|ate his crime, and plead in excuse the persuasion of the woman, by which he had been induced thus flagrantly to offend: Eve also sought to excul|pate herself, alledging that she had be••n beguiled by the subtlety of the serpent.

* 1.19The Almighty included them all under the awful sentence of his just indignation. He declared to A|dam, that as he had suffered himself to be prevailed on to transgress by the counsel of the woman, he was consigned to labour to procure those necessaries of life,* 1.20 which, in a state of innocence, Nature would have spontaneously bestowed; nay, that his hardest toil and most sanguine expectation should be fre|quently frustrated. Eve was subjected to the pain and peril of child-bearing, for being allured by the temptation of the serpent and then seducing and involving her husband in extreme calamity. The serpent was deprived of the power of speech, and for his malignity, sentenced to bear poison about him, as an emblem of that enmity which should subsist between him and the human race, for which the Almighty predicted they should bruise his head, because therein lay his power against them, and thereon blows proved mortal.* 1.21 He was also depriv|ed of his feet, and doomed to trail his body on the ground in the most abject manner, for having been the instrumental cause of that ground being accur|sed. Having thus denounced these several judg|ments on the delinquents, as respective objects of his distributive justice, the Almighty, as a confirma|tion of his awful displeasure,* 1.22 expelled the guilty pair from the terrestrial paradise, as they were no longer deemed inhabitants worthy the realms of pure and uncorrupted bliss.

CHAP. II.

Sacrifice of Cain and Abel. Murder of Abel. Banishment of Cain. Cain the inventor of weights and measures, and the first incloser of ground. Building of Enos the first city. Invention of music by Jubal. Of brass and iron work, by Tubal Cain. Seth and sons the first astronomers. Pillars of Seth.

THE first children of our first Parents were Cain and Abel. The name of the first implies posses|sion, that of the latter, affliction or sorrow. They had also three daughters. The dispositions of the brothers were as different as their occupations and employments. Abel the younger, conscious of the Divine Omnipresence and Omniscience, was actua|ted by principles of inflexible justice, and steadily pursued the paths of virtue, in all the innocent simplicity of a shepherd's solitary life.

Cain, on the contrary, was wicked in the extreme, and wholly addicted to the acquisition of profit. He invented the use of the plough; but the advantages he reaped from the cultivation of the earth increas|ed his avarice, and excited his jealousy and resent|ment to such a degree as to be productive of the first murder, even the murder of his brother.

Having mutually agreed to offer sacrifice to the Almighty, Cain,* 1.23 according to the nature of his avo|cation, offered the produce of agriculture, while Abel's oblation consisted of the milk of his herds and the firstlings of his flock. The Deity preferred the latter * 1.24 sacrifice as the simple spontaneous pro|duction of nature, while the former appeared as the effect of laborious avarice, and the result of inte|rested principle.* 1.25 This excited the indignation of Cain, who to glut his revenge, slew his brother, and having concealed his body, thought the mur|der would escape detection. But no scheme could evade the p••••ception of Omniscience: the Almigh|ty demanded of Cain the cause of his brother's ab|sence for several days, as heretofore they had been constant associates.* 1.26 Sensible of the enormity of his crime, and being at a loss for a reply, after some hesitation, he said he had not seen him; but when God urged him to an explicit answer, he presump|tuously replied, that he was neither his brother's keeper, nor bound to interest himself in his con|cerns. The murder was then brought home to the criminal, and his plea of ignorance totally ob|viated, by a positive charge of his having been the perpetrator of his brother's death.

This circumstance, henious as it was in itself, afforded an opportunity for the display of what is justly termed the darling attribute of the Deity, mercy; for upon the offender's offering sacrifice, and imploring a mitigation of his punishment, he was permitted to enjoy that life of which he had de|prived his brother. But to fix a stigma on the most

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Engraved for the AMERICAN EDITION of MAYNARD's Josephus

ADAM and EVE in PARADISE Published by William Durell N•• 19 Queen Street

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enormous of crimes he and his posterity * 1.27, to the seventh generation,* 1.28 were pronounced accursed; and both him and his wife were expelled from their native region; but expressing an apprehension that his criminality would expose him to the ravages of the brute creation, God was pleased to set a visible mark upon him, as a token of protection, and then dismissed him to wander on the face of the earth.

Cain, and his wife, having traversed a vast space of land, fixed their abode at Nais, (by some called Naid and by others Nod), where his family consider|ably increased.* 1.29 Far from being reformed by the chastisement of his Creator, his depravity became more apparent in the gratification of the most sordid desires, in acts of cruelty and rapine, and in setting an example which had the most baneful influence on the conduct of others.

He destroyed the honest simplicity which had pre|vailed in those days in mutual concerns between man and man,* 1.30 by the invention of weights and measures, which opened an ample field for the practice of fraud to the exclusion of all sincerity and plain dealing. As his ambition was equal to his avarice, he first enclosed lands, built the first city; and having surrounded it with walls, and fortified it with a rampart, obliged his family and dependants to dwell within its bounds.

This city he called Enos, (or Enoch) from the name of his eldest son.* 1.31 Irad was the son of Enoch, from whom descended Mahujael, whose son was Methu|sael, the father of Lamech, who had seventy-seven children by two wives. Zellah and Adah. Jabel, the son of Adah, first erected ••ents, and followed the pastoral life. Jubal, his brother, applied himself to the study of sound,* 1.32 and, upon organical or musical principles, invented the psaltery and harp.

Tubal, son of Lamech, by his other wife, Zellah, was celebrated for his strength and skill in martial exercises.* 1.33 He first invented the art of forging; and by these qualifications united, acquired great riches. Lamech had also a daughter, called Naamah.

* 1.34Lamech being a man of understanding, and sensi|ble of the curse entailed on the posterity of Cain, for the henious crime of fratricide, communicated the particulars of that fatal event to both his wives. During the life of Adam, the immediate descen|dants of Cain were notoriously profligate, and, through force of example, inclined to cruelty and rapine. If any of them refrained from the enor|mous sin of murder, they invaded the property of other men without the least remorse, and were con|tinually offering outrages to all around them.

But Adam, our first parent, (as we must recur to him), after the death of Abel, and the slight of Cain, was extremely solicitous for peopling the world,* 1.35 and therefore very desirous of children. He was then one hundred and thirty years of age,* 1.36 to which having ad|ded eight hundred years, he paid the debt of human nature, as the penalty incurred by his first transgres|sion, having, in that interval, had a considerable pro|geny * 1.37, amongst whom was a son called Seth.

* 1.38This last mentioned of the immediate descendants of Adam, was a character worthy of notice and imi|tation. Being trained by his father to the practice of virtue from his earliest years, he followed the ex|ample of his parent in the education of his own children,* 1.39 who so far profited thereby, as to pass through life with tranquility * 1.40, and render their memories revered by their survivors. By contem|plating the power of the Divine Being, as manifested in its various operations, they acquired the science of astronomy, or knowledge of the heavenly bodies.

Lest posterity should lose the benefit of their in|vention (as Adam had predicted that the world should be destroyed at two distinct periods, the first by water, the last by fire) they erected two stupen|dous pillars, the one of brick, and the other of stone, and engraved upon each a particular account of their discoveries, in order that, if that of brick should be swept away by the violence of the waters, that of stone might remain, and thereby preserve the in|scription for the information of posterity.* 1.41 The for|mer was swept away by the deluge, but the stone pillar is to be seen in the land of Syria to this day.

CHAP. III.

General depravity of mankind. Con••equences thereof. Departure of Noah into another 〈◊〉〈◊〉. Construction of the 〈◊〉〈◊〉 for the pre••••rvation of Noah and his family. The de••ag••. N••ah 〈◊〉〈◊〉 to the 〈◊〉〈◊〉 for his deliverance. 〈…〉〈…〉, and his request granted. The 〈…〉〈…〉 in the 〈◊〉〈◊〉 as a token that the earth will not again be des••••••yed by water. Noah's age, &c. &c.

DURING seven generations the descendants of Seth continued to imitate the virtuous example of their pious progenitors, influenced by a due vene|ration for the majesty of their Supreme Creator, and a sacred regard for his divine institutions; but, in process of time, they became degenerate and negli|gent of their duty to God, as well as of all social and moral obligations. The profligacy of these people now became as notorious as their piety had been eminent, insomuch, that they justly incensed the dis|pleasure of an incensed Deity. Many of the angels,* 1.42 (by Moses called the sons of God), so denominated for their singular piety and virtue, intermarrying promiscuously, brought forth an hardy race, confident of their strength, bold in their crimes, and resem|bling, in acts of outrage, the giants mentioned by the fabulists of Greece. Noah, who retained his inte|grity,* 1.43 and was shocked to behold the general depra|vity, expostulated with them on the enormity of their crimes, and earnestly represented the necessity of a reformation: but finding all his admonitions ineffec|tual, and that they were devoted to the most impious pursuits, he deemed it expedient to retire, with his family, from a place in which he had reason to ima|gine he should be continually exposed to the cruelty and rapine of its abandoned inhabitants.

The unexampled piety of Noah secured him the favour of an approving God, who now determined to wreak his vengeance 〈◊〉〈◊〉 the whole human race, and exterminate from the face of the earth all creatures in general,* 1.44 in order to produce a virtu|ous generation, the period of whose lives should be limited to the space of 120 years.

Previous to the execution of this, which was to take place in a general inundation, God suggested to Noah the means of safety; so that,* 1.45 in conformity to the Divine intimation, he caused an ark to be built, consisting of four stories, three hundred cubits in length, fifty in breadth, and thirty in heighth.

Into this ark, or providential asylum, Noah en|tered, together with his family; and having pro|vided all things necessary for their sustenance,* 1.46 took with him seven couples of some kinds of animals, and at least a male and female of all, in order to preserve a remnant of each species for the use of future generations. This ark was constructed on such a plan, as to be at once impenetrable and im|pregnable, and therefore secure from the attack of the most violent surge, or boisterous storm.

Thus was Noah, (who may be termed the second father of mankind) wonderfully preserved, with his houshold, by the interposition of Providence, from the ravages of a deluge, in which were in|volved a guilty race, as a momento of Divine in|dignation. Noah, by lineal descent, was the tenth from Adam; the regular succession being Adam, Seth, Enos, Cainan, Mahalaleel, Jarod, Enoch, Methuselah, Lamech, and Noah.

The deluge * 1.47 happened in the six hundredth year of Noah, and in the second month, which,* 1.48 by the Macedonians, is called Dius, and, by the Hebrews,* 1.49

(who followed the Egyptian chronology), Marso|mane, or Marsuane. Moses considered Nisan, or, as it is called by the Macedonians,* 1.50 Xanthicus, as the first month, and enjoined the observance of it in all reli|gious matters, because in that month he delivered the Israelites from Egyptian bondage; but with re|spect to civil concerns in general, he observed the an|cient calculation, beginning the year with Decem|ber. According to the Mosaic account, the deluge began the seventeenth day of the second month, in the year 1656,* 1.51 from the creation of Adam; and the sa|cred chronology is held most minute and authentic.

From thence it is deducible that, at the birth of Seth, Adam was 130 years old, and that he lived 930 years. Seth, about the age of 105, had Enos, who, after living 905 years, left the management of his affairs to his son Cainan. He lived 910 years, leav|ing a son, called Mahalaleel, to whom was born Ja|red. Jared was the father of Enoch, and lived 962 years. Enoch, when he had lived 365 years, was trans|lated,* 1.52 or taken up into heaven, by an exertion of Di|vine power: his death, therefore, hath not been re|corded by any historian. Enoch had a son named Methuselah, who left to his son Lamech the authori|ty he had held during his life. Lamech, having go|verned 777 years, was succeeded by his son Noah.

* 1.53In these successions, the births, rather than the deaths, of these men, are to be adhered to; for they lived to see many succeeding generations.

The Almighty, at the appointed time, caused tor|rents of water to fall upon the earth, in such rapid and ceaseless succession, for the space of forty days, that the most elevated parts were overwhelmed to the depth of fifteen cubits; so that the guilty inhabi|tants were deprived of the power of flight, and of course involved in the general calamity. The rain ceasing gradually,* 1.54 the waters decreased in proportion and at the expiration of an hundred and fifty days, on the 17th day of the seventh month, the ark being lodged upon the summit of a mountain in Armenia, Noah opened a window, and perceiving certain spots of dry land,* 1.55 consoled himself with a hope of a speedy deliverance. On the gradual decrease of the waters, Noah sent forth a raven, to discover if the inundation had so far subsided, that they might de|scend from the ark with security; but the winged messenger finding no place whereon to perch, soon returned to its asylum, the ark.

After an interval of seven days, he let fly a dove, on the same embassy as the raven, but with different success in the event, for she returned with an olive branch, by which token Noah was happily assured that the inundation was no more. Deeming it ex|pedient to wait still seven days, he dismissed all the living creatures, and followed with his wife and fa|mily;* 1.56 and having first offered oblations to their all|gracious deliverer, enjoyed those social blessings which they owed to his wonderful interposition.

The Armenians call the spot on which the ark rested at the descent of Noah, Apobaterion * 1.57 signi|fying an exit or coming out; and the inhabitants shew some remains of that stupendous fabrick, which they have preserved to this day.

Various Paganhistorians have left their testimonies of this general deluge, and the ark in which the select few were secured from inundation. Berosus, the Chaldean,* 1.58 writes,

That some fragments of this vessel are still to be seen in the mountains of the Cor|dyaeans, in Armenia; and that many of them carry off pieces of the pitch, which closed its seams, as charms against inchantment.

Hieronymus, the Egyptian, in his Antiquities of the Phoenicians, speaks to the same purport, as do many others. But Nicholaus, of Damascus informs us more ex|plicitly,

That above the province of Minyas, in Armenia, there is a certain stupendous mountain named Baris, to which, it is reported, that many flying at the time of the deluge, by that means escaped; and that a man was borne on an ark to the summit of that mountain; and some fragments of the materials, of which the ark was composed, remain there to this day.

He adds,

This, probably, is the man alluded to by Moses, the legislator of the Jews.

Noah, apprehensive that the Almighty had de|creed the utter extirpation of the human race, and therefore dreading an annual return of the flood, having offered sacrifice to the offended Deity,* 1.59 most humbly be sought him that hereafter he would main|tain the former order of things, nor again wreck his vengeance on mankind in the same manner, by devoting all things existing to one common destruc|tion; but that, having consigned the disobedient to due punishment, he would extend his benevo|lence to those who had hitherto been the objects of his favourable regard; otherwise their state would be more desperate than that of those who had pe|rished by one deluge, in being reserved as vic|tims to another, after having shuddered at being witnesses to so tremendous an event.

He then implored the Almighty to accept the ob|lation offered, and avert his judgments from the earth, that he and his posterity, applying them|selves to the cultivation of the ground, and building of cities, might be graciously permitted to enjoy the fruits of their labours to a good old age, as their progenitors had done before the deluge.

Noah having thus presented his supplications to the bountiful Father of the Universe,* 1.60 he was plea|sed, from an approbation of his integrity, to grant, his request, intimating, at the same time, that those who perished died for their own disobedience, and not through his will, as the author of their destruc|tion. He then consoled him with these soothing ex|pressions.

I gave not life with a design to destroy it; but their crimes were so atrocious, that I was compelled to exterminate them. I am not, how|ever, inexorable: your intercession shall prevail with me to abate of the rigor of their chastise|ment; nor will I involve them in another deluge;* 1.61 but it is my positive command that ye abstain from murder, and inflict the severest punish|ments on delinquents in that particular, as high|ly offensive to the Majesty of heaven. All living creatures are at your own disposal, as lords of the creation, whether of the land, the water, or the air.* 1.62 I enjoin you only to abstain from their blood; for in that consisteth their life. It is there|fore, prohibited by my especial command; and to free you from apprehension of a future deluge, I fix my bow in the skies, as a token that the world shall be no more destroyed by water.

Since that time the rainbow has been considered as the sacred bow of the Creator of the Universe.

Noah continued in a state of tranquility 350 years.* 1.63 after the flood, and then concluded a life of which the extent was 950 years. In forming a comparison between the longevity of the ancients, or antedi|luvians, and the narrow span of our present lives, there is no reasonable argument, to invalidate what I have advanced on that subject, since it by no means follows that, because human life is now abridged, it was not protracted in the days of our progenitors. Besides, in those early times a purer air, greater sim|plicity of manners, and, above all,* 1.64 much greater temperance, must essentially have contributed to its prolongation. It was also necessary that the term of life should be thus extended, in order to bring to perfection the sciences of geometry and astronomy, which could not be attained but by intense applica|tion during a long series of time, as the great pe|riod, or grand revolution of the planets, is accoun|ted a space of six hundred years. In confirmation of what I have advanced concerning the longevity of the antediluvians, I could produce the concurring testimonies of all the ancient historians, whether Greeks or barbarians: as Manetho, in his Egyptian, and Berosus, in his Chaldean, History; Hieronymus, the Egyptian, who, as well as Mochus Hestraeus, wrote the History of Phoenicia. Hesiod, Hecataeus, Hellanicus, Acusilaus, Eporus, and Nicolaus, seve|rally admit, that many of the ancients lived to the age of a thousand years. Nevertheless, I submit what I have related to the judgment of the reader.

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The BUILDING of the TOWER of BABEL Published by William Durell N•• 19 Queen Street

CHAP. IV.

The posterity of Noah commanded to people the earth, and form colonies in different parts. They neglect the Di|vine injunction. Undertake the building of the tower of Babel at the instigation of Nimrod. The confusion of tongues. Sybil's description of the demolition of the tower.

THE first of the human race, who descended from the mountains to the plains after the tremend|ous inundation,* 1.65 were the three sons of Noah, Shem, Ham, and Japhat, born about one hundred years be|fore that memorable event. The remainder of his family, who apprehensive of a second deludge, had staid behind, animated by their example, at length descended and joined them; and the spot on which they first fixed their abode was called Shinar, or Senaar.

From the vast increase of population, they were commanded by the Almighty to disperse themselves,* 1.66 and form distinct colonies in different parts of the earth, not only to prevent those dissentions which might arise from their continuance in a promiscous body, but that they might extend the cultivation, and reap a more abundant harvest from their labours. Such, however, was their ignorance and obstinacy, that they neglected the mandate of the Almighty, and suffered condign punishment through the infliction of great calamities. Yet, as their numbers continued to increase, God was pleased to repeat and enforce his command as to their dispersion and formation of colonies; but those perverse mortals, vainly attribu|ting their possessions to the acquisition of their com|bined strength, and not to the beneficence of an all-bountiful Creator, persisted in their disobedience, by not paying any attention to the Divine command.

They were incited to this contumacious disobedi|ence of the sacred injunction by Nimrod, (or, as he is called in the Greek,* 1.67 Nabrod), the grandson of Ham, one of the sons of Noah. This Nimrod, who was remarkable for bodily strength, and intrepidi|ty of mind, suggested to them, that their flourish|ing condition was not the effect of providential blessings, but of their own power and wisdom. By these means he introduced a tyranical government, and, to confirm himself in the same, by gaining their confidence as a supposed protector, persuaded them to a vain belief, that if they should be alarmed by the apprehension of a deludge, he would under|take to defend them from its ravages, by erecting a tower of such inaccessible heighth, as to brave the violence of the flood, and secure them from the possibility of danger.* 1.68

Prevailed upon by the fallacious pretensions of this presumptuous demagogue, the credulous multi|tude were inclined to think that obedience to the Divine commands was an instance of pusillanimity, and therefore applied themselves most assiduously to their new concerted project of building this tower.* 1.69 From the great numbers employed in the work, and the alacrity with which they pursued it, in a short time it was raised to a stupendous heighth; but such was the amazing thickness, that the elevation seemed diminished to the view of the spectator. The sides were composed of burnt brick, cemented with a bi|tumnious morter, to prevent the admission of water.

Though their madness and presumption were thus flagrantly offensive to the Almighty, such was his benevolence, notwithstanding his late example of vengance, that he condemned them not to a ge|neral extirpation, but, by changing their tongues, caused such a diversity of language amongst them, as to render them totally unintelligible to each o|ther. The spot in which this tower was erected is now called Babylon,* 1.70 from the confusion of tongues which arose there; the word Babel, in Hebrew, sig|nifying confusion. Of this tower, and the diversity or confusion of languages, the sybil * 1.71 speaks in the following terms:

When all men spake the same language, they attempted to build a tower of stupendous height, as if from thence they inten|ded to ascend to heaven; but the gods letting loose the winds upon them, overthrew the struc|ture, confounded the language of the builders,* 1.72 and thereby subverted the whole design; whence it came to pass, that the city afterwards built up|on that same spot, was called Babylon.

With res|pect to the plain of Senaar, on which Babylon stands, Hestraeus, the historian, writes, that "The priests, who escaped from the general calamity, took the sa|cred reliques of Jupiter, (Enyallius), or the con|querer, and carried them to Shinar, or Senaar, in the viscinity of Babylon."

CHAP. V.

Dispersion of the posterity of Noah. Names of regions and nations.

THE confusion of tongues naturally occasioned the dispersion of the people,* 1.73 who formed them|selves into distinct colonies, and occupied those parts of the earth to which they were providentially con|ducted; so that not only the shores, but the conti|nent were amply filled with inhabitants. Some constructed vessels, and took possession of various islands. Several nations still retain their original names given them by their founders. Those of o|thers are changed; and some are altered, in order that they may become thereby more intelligible.* 1.74 The latter are denominated by terms derived from the Greeks; for when that people maintained im|portance among nations from the acquisition of power, they arrogated to themselves the glory of antiquity, and affixed s••ch names to the countries they vanquished, as implied that from them, and them only, they derived their origin.

CHAP. VI.

Descendants of Noah, down to Jacob, give names to the several nations they respectively founded. Noah's in|temperance exposes him to shame. A curse entailed on the posterity of his son Ham, who discovered and devi|ded him. The origin of the Hebrews. First division of land. Genealogy of Abram. Term of Man's life at this period.

THE descendants of Noah made it an invariable rule to affix their own names to the nations they severally founded. Thus the seven sons of Japhet,* 1.75 the son of Noah, spreading themselves over Asia, from the mountains Taurus and Amanus, to the river Ta|nais, extending in Europe as far as Gades, and cul|tivating the various teritories in that space, which were before uninhabited, called themselves severally and distinctly by their own names. Gomar was the founder of the Gomarians, whom the Greeks now called Gallations. Magog planted that colony an|ciently called from his name Magoge,* 1.76 but now ter|med by the Greeks Scythia. Modus, the eldest son of Japhat, was the founder of the Medaeans, by the Greeks called Medes; as was Javan, or Jovan, his other son, of the Ionians, from whom the other Greeks in general derive their origin.* 1.77 The Tho|belians, now called Iberians, took their names from their founder Thobelus; as did the Moschenians, now called Cappadocians, from Mosocha. Indeed, they still retain some trace of their ancient title in the city of Masaca, from whence it is probable that, in ancient times, the whole country was called by the same name. The Thereans, whom the Greeks call Thracians, sprang from Theres, or Thiras. All these nations derived their origin, and conse|quently their appellations, from the names of their respective founders, the seven sons of Japhet.

The three sons of Gomar, Aschanaxes▪ Riphates, and Tygranes, founded the Aschanaxians▪ now called, by the Greeks, Rheginians; the Riphathe|ans, now called Paphlagonians; and the Tygrane|ans, now stiled Phrygians.

The three sons of Javan, or Jovan, Elysas,* 1.78 Thar|sus, and Cethynius, gave names to three distinct peo|ple. The Alysian, now called Aeo••lians; the Thar|sians,

since called Cilecians, as appears from the name of their metropolis, Tarsus; and the inhabit|ants of Cethyma, now called Cyprus, and from which not only all islands, but all places on the sea-coast, were called, by the Hebrews, Chethini. In Cyprus there is still a town,* 1.79 which the Greeks call Citium. These nations were founded by, and derived their names from the immediate descendants of Japhet.

Before I proceed, a particular circumstance, per|haps unknown even to the Greeks, requires attenti|on, which is, that I have frequently, in compliance with their manner, to facilitate and harmonize pro|nunciation, changed the termination of their pro|per names, an innovation of which we never admit.

* 1.80The descendants of Ham took possession of Syria, from mount Amanus and Libanus unto the sea-coast, and gave names to all places within the limits of their dominions; but most of them are now either wholly obliterated, or so corrupted, that they can|not be traced to their originals. The Ethiopians, however, have preserved their ancient name; for having been founded by Chus, one of the sons of Ham, they are called Chusites, or Chuseans, not only in their own country, but throughout all Asia, to this day. The Mestreans also retain the same honor: they derived their name from Mestree, by which E|gypt is still called, as are the Egyptians, Mestreans.

* 1.81Phur, who planted a colony in Lybia, gave deno|mination to the Phutians; in confirmation of which, divers Greek historians mention a district of Mauri|tania, called Phute, situate on the banks of a river of the same name; but its modern appellation is de|rived from Libyss, one of the sons of Mesraim.

Canaan, the fourth son of Ham, gave the name of Canaanites to the inhabitants of the nation he estab|lished,* 1.82 which is now called Judaea. Chus, who was the eldest son of Ham, had several sons; Sabas, foun|der of the Sabaeans; Evilas, of the Evilaens, or Getuli|ans; Sabathes, of the Sabatheans, or Astrabarians; Ra|mus, of the Rameans; and Nimrod of the Babylonians

Mesraim had eight sons, who possessed the whole district between Gaza and Egypt; but one only, named Philistin, gave denomination to the colony he planted, now called, by the Greeks, Palestine. The nations founded by the other sons being deso|lated, as will be hereafter shewn, in the Aethiopian war * 1.83,* 1.84 no material circumstance is retained con|cerning them, Labyn excepted, who planted a co|lony in Lybia, so called from his name.

Canaan was the father of eleven sons, of whom Si|donius called the city he founded Sidon, which it still retains,* 1.85 not having been corrupted by the Greeks; as did Amath, to Amathe, or Amathine, which, by the inhabitants, is still so called; though the Macedonians, in honor of one of their princes, have changed it into Epiphania. Aradaeus planted the island of Aradus; as did Arcaeus the colony of Arce, on mount Libanus. Of the other seven sons, Enae|us, Chetieus, Jebusaeus, Ammorceus, Gergesaeus, Sinaeus, and Samaraeus, nothing more remains in sacred history than their names, the Hebrews hav|ing destroyed their cities on the following account.

* 1.86When the earth was re-established after the flood, Noah applied himself to agriculture, and particular|ly to the cultivation of vines. When the fruit was ripe, he pressed it, and made wine, of which, having first offered an oblation to the bountiful Father of the Universe, he drank to such excess, that intoxi|cation ensuing, he fell into a state of insensibility, and was exposed in a situation highly indecent.

His son Ham, perceiving his father in this conditi|on, disdainfully discovered it to his brothers; but they, touched with filial reverence, approached and veiled the shame of their aged parent. Noah, there|fore, coming to the knowledge of this circumstance, pronounced his blessing on the dutiful sons, Shem and Japhet; and tho' he did not curse the person of Ham, he imprecated the direst calamities on his posterity.

* 1.87Shem had five sons, who inhabited those parts of Asia which extend from the Euphrates to the Indian Ocean. Elam was the founder of the Elamites, or Per••ians; Assur, of the city of Nin••veh, and the As|syrian empire; Arphax••d, of the Arphaxadeans, or Chaldeans; Aram, of the Armeans, or Syrians; and Ludis, of the Ludeans, or Lydians.

Of Aram's four sons, Uz established the colony of the Trashonites, and built the city of Damascus, be|tween Palestine and Coelo-Syria. ••••l founded Arme|nia, Gether, Bactria, and Mesanaea, now called the valley of Pasin. Arphaxad was the father of Salas,* 1.88 whose son Heber * 1.89 gave denomination to the He|brews. Heber had two sons, Jucta, or Joctan, and Phalec, who was so called from having been born at such time as lands were first divided; Phalec, in Hebrew, signifying division.

The sons of Jucta were Elmodad, Saleph, Azer|moth, Ezdrais, Edoram, Uzal, Dael, Ebal, Abimael, Sabaeus, Ophir, Evilath, and Jobab. These occu|pied that country which is situated between Syria and the river Cophen, in India. Having thus treat|ed of the progeny of Shem, we shall now advert to to the Hebrews.

From Phalec, the son of Heber, descended Ra|gaus, from whence came Serug, whose name was Nachor, who begat Thares, the father of Abram, the tenth in succession from Noah. He was born 292 years after the deluge, in the seventieth year of his father's age. Nachor was 120 years old when he had Thares, and Serug about 132 when he begat Nachor; Ragaus 130 when he had Serug, and Pha|lec about the same age when he had Ragaus; He|ber 134 when he begat Phalec. Salas was born in the 135th year of his father Arphaxad, who was begotten by Shem two years after the deluge.

Abram had two brothers, Nachor and Aran. The latter leaving behind him one son, Lot,* 1.90 and two daughters, Sarah and Melcha, died at Ur, in Chal|dea, where his supulchre is yet to be seen. His kins|men espoused his two daughters; Nachor taking Melcha, and Abram, Sarah. Thares was so much affected by the death of his son Aran, that he re|moved, with his family, from Chaldea to Charan, a city in Mesopotamia, where he died with grief, and was buried in his 105th year.* 1.91 About the time the Almighty was pleased to abbreviate the space of man's life to the term of 120 years, precisely the age to which Moses attained.

Nachor's wife, Melcha, bore him eight sons, Uz, Baux, Camuel, Chazad, Azam, Pildas, Jadelphas, and Bethuel; and his concubine, Ruma, four, Ta|beus, Gadam, Thavan and Machan. Bethuel, one of Nachor's legitimate sons, had a son and a daugh|ter, named Laban and Rebecca.

CHAP. VII.

Abram the founder of the Jewish nation. Quits Chaldea, and dwells in Canaan, now called Judea. His wisdom. He instructs the people in the nature and attributes of the Deity. His memory perpetuated.

ABRAM having little hope of legitimate issue,* 1.92 adopted Lot, the son of his brother Aran, and brother of his wife Sarah. In obedience to the Di|vine command, he departed from Chaldea in the 75th year of his age, and settled in the land of Cana|an where he lived in tranquility, and, at his death,* 1.93 left it to his descendants. Abram possessed a most solid judgment, great powers of oratory, and a general knowledge of men and things. Eminent in all ex|amplary virtues, he was the first who undertook to rectify the erroneous opinions men entertained of the Supreme Being, to instruct them in the nature of his atributes, and to inculcate, that there were but one God, the creator of all things; to whose providence men were indebted for all the enjoyments of life, independent of any merit or power of their own, These doctrines he enforced by argument deduced from the operations of nature in general, and the planatary system in particular; laying it down as a

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Engraued for the American Edition of MAYNARD's Josephus

The PARTING of LOT and ABRAHAM, after seperating their Flocks 〈◊〉〈◊〉

maxim, that, as there is a certain pre-disposing power, by the influence of which all things are actuated, as all things are subject to the controul of Omnipo|tence; to that should be attributed man's every bles|sing, and to that should be gratefully ascribed ho|nour and glory in the highest.

These doctrines, founded on the sublimest prin|ciples of religion and philosophy, were so averse to the contracted notions of the Chaldeans and Me|sopotamians, as to excite a mutiny against him; Abram therefore, at the Divine intimation, removed into the land of Canaan, where he erected an altar, and offered sacrifice to the God of his deliverance. Berosus,* 1.94 the historian, evidently alludes to our father Abram; though he does not mention his names, when he writes,

In the tenth generation after the flood, there lived amongst the Chaldeans a man of extraordinary piety and probity, and remark|ably versed in the knowledge of the heavenly bodie••.

Hecataeus not only makes mention of

him, but has recorded his actions in a select vo|lume: and Nicholaus of Damascus, in the fourth book of his history, bears this positive testimony concerning him. Abram (though a stranger) reigned in Damascus,* 1.95 whither he arrived with a numerous train from a country situate beyond Ba|bylon, called Chaldea: but the inhabitants in a short time rising against him, he retired with his own people to the land of Canaan, now called Judea,* 1.96 where he settled, and left a numerous pro|geny.

The name of Abram is still held in ho|nour at Damascus, and there is an adjacent villa, called Abram's habitation.

CHAP. VIII.

A famine happening in Canaan, Abram retires into Egypt. The inordinate desires of the Egyptians punished by tre|mendous judgements. Abram instructs them in the know|ledge of religion, as also in the sciences of arithmetic and astronomy. On his return to Canaan divides the coun|try between himself and his kinsman Lot.

A DREADFUL famine happening in Canaan, Abram,* 1.97 having intelligence of the plenty which abounded in Egypt, determined to retire thither, not only on account of the fertility of the soil, but that he might have an opportunity of confering with the Egyptian priests on the subject of religion; deter|mined as a man of a liberal mind, open to convic|tion, to adhere to, or swerve from, their tenets and opinions, as they appeared founded on the invari|able principles of reason and nature. As his wife Sarai accompanied him to Egypt, and he was ap|prized of the incontinency of the inhabitants, in order to obviate any dangerous effects that might arise from the king's attachment to her, being remark|able beautiful in perso•• it was mutually agreed be|tween them that she should pass for his sister.

Abram's apprehension was confirmed, for they no sooner arrived in Egypt, than the fame of his wife's beauty was spread around,* 1.98 which exciting the cu|riosity of Pharaoh to see her▪ was of course followed by an ardent desire to possess her; but the Divine interposition frustrated his vicious design by means of a pestilence and insurrection prevailing at the same time among his subjects. Alarmed at these sudden strokes of adversity, he consulted his priests on the causes which had incurred, and the means of avert|ing such tremendous judgments. They informed him, that the cause of his calamities, was his inten|tion of violence to the wife of a stranger. Impressed by the answer of the priests, he interrogated Sarai as to herself, and the man who accompanied her, and on her ingenuously declaring the truth, excused him|self to Abram on pretence of his supposing her to have been his sister, and declaring, that he by no means intended to violate the laws of his hospitality; then dismissing him with a sumptuous present, he gave him full permission to confer with the greatest and most learned men throughout his dominions.

This circumstance tended to display his virtues and enhance his character; for as the Egyptians maintained variety of opinions, and bigotted attach|ment produced schism and animosity, upon examin|ing the grounds of their tenets in the course of his conferences with them, he demonstrated to them that their different sentiments concerning religious rites and ceremonies, were vague, idle, and void of foun|dation or truth. He discussed these points with such perspicuity and eloquence as procured him the highest veneration, not only as a man of universal know|ledge, but endowed with the happiest faculty of conveying instruction to others. He was the first who taught the Egyptians the sciences of arithmetic and astronomy, of which they were,* 1.99 before his residence amongst them, totally ignorant: therefore as he first introduced them from Chaldea into Egypt, and from thence they were afterwards transported into Greece, he may justly be said to have laid the foundation of attic literature.

Upon his return to Canaan, he divided the coun|try with Lot,* 1.100 which affording cause for contention among their shepherds concerning the boundaries of their respective lands, he submitted the point to Lot's entire option, as to that particular part which might appear to him most eligible, contenting him|self with what his kinsman rejected. Abram then fixed his residence on the mountains near Hebron (a city founded seven years prior to Tanais in Egypt) while Lot chose the plain on the banks of the river Jordan near Sodom, then a flourishing city, but af|terwards laid in ruins, and extirpated even in name, as a token of the Almighty's vengeance for the enormous crimes of its inhabitants.

CHAP. IX.

The defeat of the Sodomites and destruction of their city by the Assyrians. The lake of Asphalites. Lot made prisoner.

AS the Assyrians at this time held the empire of Asia,* 1.101 and they envied the increasing wealth and power of the Sodomites, whose country was divided into five provinces under the government of the same number of kings, viz. Ballas, Barsas, Senabar, Symobar, and the king of the Ballenians; they de|termined to make war upon them, and to that end entered their territories with a powerful army under the conduct of four able commanders. The con|test being soon decided in favour of the Assyrians, who totally vanquished the Sodomites, their five kings from that time became tributaries to the con|querors. Having for twelve years duly paid the fine imposed, they refused to continue it on the thirteenth, and revolted from their obligation; upon which the Assyrians again mustered their forces under their commanders Amraphel, Arisch, Chedorlaomer, and Thabel, who ransacked all Syria, and overthrew the race of the giants. Penetrating into the country of Sodom▪ they encamped in a valley that derived its name from the bituminous pits with which that country abounded till the destruction of its chief city, when it became a lake, and was called Aspha|lites, i. e. bituminous. A battle onsued, and was maintained some time with equal valour on both sides; but at length victory declared for the Assyri|ans, great numbers of the Sodomites fell,* 1.102 and the rest were taken prisoners, amongst whom was Lot, who came to assist his countrymen in repelling the invasion of the enemy.

CHAP. X.

Abram pursues the victorious Assyrians, defeats them, and restores the captive Sodomites. Melchisedeck the just king of Solyma, afterwards called Jerusalem. A son promised to Abram. Punishment of Hagar for con|tempt of her mistress Sarai. Promise of Ishmael. Also of Isaac.

WHEN Abram received intelligence of the suc|cess of the Assyrians,* 1.103 he was much affected by the captivity of his kinsman Lot, and the cala|mities entailed upon his neighbours the Sodomites. Revolving these adverse circumstances in his mind, he determined on an effort for their deliverance, and to tha•• purpose speedily summoning his servants and dependants,* 1.104 pursued the Assyrians with such unwearied ardour, that he overtook them on the fifth night near Dan, an arm of the river Jordan.

Being surprized, and vigorously attacked at an un|expected hour, when some were r••p••sing to recruit harrassed nature, and others to di••••ipute the fumes of intoxi••ation, they fell an easy p••••y to their as|s••ilant••,

who killed great numbers and put the rest to slight.

Abram effectually prosecuted the advanges he had gained, and pursued with such fury, that on the second day he drove the enemy into Hoba of Da|mascus, demonstrating thereby, that genuine cou|rage is more condusive to victory than numbers, as with about three hundred and eighteen of his hous|hold, and the aid of three leading friends, he total|ly defeated so formidable an army, that the few who escaped slaughter retired to their own country branded with eternal disgrace.

Having accomplished the ends of his undertaking in the rescue of his kinsman▪ and the captive Sodo|mites, from the thraldom of the Assyrians, Abram set forth on his return, and was met on his way at a place called the King's Field,* 1.105 or Valley Royal, by the king of Sodom, and Melchizedeck, king of So|lyma, since called Jerusalem. Melchizedeck signi|fies just or righteous, a name more pertinently ap|plicable to this monarch, who was not only chose to rule the civil affairs by the unanimous suffrages of the people, but for his inflexible integrity appointed to the sacred office of priest unto the most High.

This exalted personage liberally entertained Abram and his followers, supplied them with every thing necessary for their comfort and support, applauded the prowess of the Patriarch, and glorified God for the important victory he had obtained. Abram in return presented Melchizedeck with the tenths of the spoils he had taken from the Assyrians. The king of Sodom entreated Abram to retain the booty, re|quiring only the restitution of his rescued subjects. But Abram refused these terms alledging that he would not avail himself of the advantages he had obtained, his utmost desire being only to retain such a share of the spoils as might requite the services of his houshold, and his three faithful friends, Escol, Ennerus, and Mambre, who had bravely supported him in the heat of the action. The Almighty pleased with the magnanimous conduct of Abram, declared that it should be bountifully rewarded. He signified with all humility, that a recompence would profit him little, since it could be but temporary, having no heir to inherit after him. Upon this his benevolent Creator promised to bless him with a son and an off|spring numerous as the stars in the firmament.* 1.106 This assurance occasioned him to offer a sacrifice con|formable to the Divine command. It consisted of an heifer, a goat, a ram, a turtle, and a pigeon, each three years old. The birds were to be offered intire, but the quadrupeds were to be cut asunder, accord|ing to Divine direction. During the preparation of the altar, as the birds hovered around, attracted by the steam of the blood of the beasts, a voice from heaven was heard to predict, that the posterity of Abram should suffer bondage in Egypt for the space of 400 years at the expiration of which they should vanquish their oppressors,* 1.107 expel the Canaanites, and take possession of their country.

Abram then resided at the oak called Ogyges, in the land of Canaan, near the city of Hebron, and being much afflicted by the barrenness of his wife, offered up incessant prayers to God, that he would vouchsafe him a son. The Almighty encouraged him to hope for a fulfilment of the promise made not only respecting a son, but all the blessings men|tioned when he received the Divine command to leave Mesopotamia. At this time Sarai, through a providential intimation, caused Hagar an Egyptian, one of her handmaids, to have intercourse with her husband, in order that by those means he might have issue. Hagar becoming pregnant behaved with arrogance and treated her mistress with super|cilious contempt, presuming that her issue would succeed to the possession of the father's domains. But Abram, as a check to her insolence, delivered her up for condign punishment to his wife Dread|ing the vengeance of her incensed mistress, the handmaid determined on flight,* 1.108 recommending her|self to the care of a protecting Providence.

As she wandered through a dreary desart, she was accosted by an angel, who commanded her to return home, assuring her, that if she deported herself with becoming humility, she should be tre••ted with in|dulgence, and reminding her, that through pride and insolence she had brought upon herself the pre|sent calamities. To enforce the injunction, the hea|venly messenger added, that on failure of compli|ance immediate death would be her punishment; but on the other hand if she obeyed and returned, she should bear a son who in process of time should become ruler of the whole country wherein she dwelt. Hagar with profoundest reverence obeyed the Divine command, and on her return, and humi|liation at the feet of her offended mistress, not only obtained her pardon, but the accomplishment of the promise made by the angel; for soon after she bore a son, who was named Ishmael, signifying heard of the Lord, because God had vouchsafed to hear the prayer of the mother.

At the birth of Ishmael Abram was eighty-six years old, and in his ninety-ninth year, the Almighty visited him, assured him that he should have a son by his wife Sarai, commanded him to call him Isaac, declaring at the same time, that from him should de|scend powerful nations and mighty kings, who should extend their conquests throughout the whole coun|try of Canaan, from Sidon, even unto Egypt. Abram was also enjoined to circumcise every male of his houshold on the eighth day after the b••rth, that his posterity might not intermarry with other nations. The good father anxious for the fate of Ishmael, hum|bly enquired of the Lord, if he should be permitted to live? He received the Divine promise, that he should not only live, but flourish, and become the founder of many great and powerful nations.* 1.109 Abram then offered most grateful acknowledgements to his benevolent Creator, and in compliance with his in|juction, was himself circumcised, together with his son Ishmael, and all the males of his family.

CHAP. XI.

Flagrant impiety and enormous criminality of the inhabi|tants of Sodom. Denunciation of the Divine venge|ance. Abram entertains the angels. Production and accomplishment of of the destruction of Sodom. Punish|ment inflicted on Lot's wife for disobedience.

THE extensive power and immense opulence of the inhabitants of Sodom produced an univer|sal profligacy of manners, insomuch,* 1.110 that they be|came devoted to acts of the most flagrant impiety to|wards God, and the commission of the most horrid and atrocious crimes towards one another. The Al|mighty, justly provoked with their enormities, de|nounced his Divine vengeance, not only against the people but the country, determining the demoli|tion of their city, and total desolation of the sur|rounding plain.

When this awful sentence was passed,* 1.111 three angels appeared to Abraham * 1.112 as he was sitting under the oak of Mamre at the entrance of his tent. Apprehend|ing them to be travellers, he arose, saluted, and in|treated them to accept an hospitable entertainment. His invitation being received, he commanded his ser|vants to make the necessary preparations for their repast, and some bread of the finest f••our, together with a dressed calf, being produced accordingly, to all appearance they seemed to eat. Enquiring after Sarah his wife, he told them she was within the tent, to which as if rising, they replied, that before their return, she would be a mother. Sarah being called in and informed of the declaration▪ indicated her diffidence by a smile, being now in her ninetieth and her husband in his hundreth year. This produced a discovery; the guests acknowledged themselves the angels of God, opened their divine commissions, and assured him that they were sent, one as the messenger of the birth of the son, and the others to effect the destruction of Sodom.

On hearing the fatal sentence, Abraham was great|ly alarmed, and earnestly implored the Almighty not to involve the just and impious in one common destruction. But upon the declaration of God, that there was not even one just man in the whole coun|try of Sodom, and that if there had been but ten in|••

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Engraued for the AMERICAN EDITION of MAYNARD's Josephus.

HAGAR in the WILDERNESS having laid her son ISHMAEL under a TREE that she might not see him perish thro want providentially visited by an ANGEL who directs her where to find RELIEF

Published by William Durell N^o 19 Queen Street

〈…〉〈…〉.

〈…〉〈…〉 and were 〈…〉〈…〉 in his 〈…〉〈…〉 example of 〈…〉〈…〉 abandoned of the Sodomites 〈…〉〈…〉 of these 〈…〉〈…〉 to their persons. Lot used 〈…〉〈…〉 them from so ••••agran••••a 〈…〉〈…〉 hospitality, and 〈…〉〈…〉 the chastity of hi•• 〈…〉〈…〉, to pre••ent the commission of a crime most 〈…〉〈…〉 of all others in the eyes both of God and 〈◊〉〈◊〉.

〈…〉〈…〉 his endeavors proving ineffectual, the Al|mighty was so incensed at their most audacious pro|••••iga••••,* 1.113 that he struck them with instant blindness, which prevented their finding the entrance into Lot's house, while he sentenced the inhabitants to a gene|ral perdition. Previous to the execution of the aw|ful sentence, Lot was warned by God to depart the city, together with his wife, his two daughters, who were yet unmarried, and the two youths, to whom they were contracted; but the latter contemned the gracious intimation, and profanely ridiculed the impending devastation.

The Divine vengeance now burst forth in all its horrors:* 1.114 the Almighty darted devouring flames on the city, which spread desolation in every quarter, and rapidly involved the inhabitants, and surround|ing 〈◊〉〈◊〉, in one general and irreparable de|••.

Lot's 〈◊〉〈◊〉 allured by a fatal curiosity to behold the destruction of the city,* 1.115 on their retreat looked back, contrary to the express command of the Almighty, and, for her disobedience, was mmediately trans|formed into a pillar, or statue of salt, * 1.116 which as I have been occular witness, remains unto this day.

After this dire catastrophe, Lot and his daughters took up their residence on a little spot which the flames had spared, called Zoar, which in the He|brew, signifies ma••. But in this place, destitute of inhabitants, and almost barren of provisions, they suffered much both in body and in mind.* 1.117 Thus so|litarily situated, the daughters of Lot, imagining that the male part of the human race was totally extinct, concerted the means of having private in|tercourese with their father.

The issue of this contrivance was, each of them brought forth a son: that born of the elder was call|ed Moab▪ signifying of my 〈◊〉〈◊〉; that of the young|er was named 〈◊〉〈◊〉▪ which implies the 〈…〉〈…〉. The first of these was the founder of the 〈◊〉〈◊〉, who at this day ar•• a powerful nation, and the 〈◊〉〈◊〉 of the 〈◊〉〈◊〉, both of which inhabit Coelo-Syria.

CHAP. XII.

T••an't 〈◊〉〈◊〉 between Abraham and Abimeclech. Birth 〈…〉〈…〉. Variation in religious ceremonies between the Jews and the A••a••ians. Banishment of I••hmael and Hagar. Hagar accosted and warned by an angel. P••••ge••y of Ishmael.

ABRAHAM now removed to Gerar in the country of Palestine, whither his wife Sarah accompanied him in quality of his sister; for he entertained the same apprehensions of Abimelech, king of that coun|try, as he had done of Pharoah, king of Egypt. Nor were his suspicions groundless, for his monarch con|ceiving a passion for Sarah would have injured him in the tenderest point, had he not been providential|ly afflicted by a dreadful disease, and warned in a dream from violating the laws of hospitality in of|fering outrage to the woman, who accompanied the stranger, as ••he was not his sister but his lawful wife. Upon his recovery, he related to his friends the par|ticulars of his dream, acknowledging that he had been visited with sickness, for the preservation of the chastity of the stranger's wife, and sending for A|braham, gave him every encouraging assurance with 〈…〉〈…〉 that his wife was and 〈◊〉〈◊〉 still 〈…〉〈…〉 violate, having been under the immediate protection of Almighty power. In confirmation of what he de|clared as truth, he called God and the woman's con|science to witness; adding, that had he known she was his wife, he would not have indulged an unwar|rantable desire. He further begged Abraham to par|don the injury offered him, and intercede with God in his favour, promising him ample provision, if he continued in the country, and if he chose to depart, every thing necessary for his journey.

〈◊〉〈◊〉 exculpated himself from the deception in calling his wife a sister, by adverting to their affi|nity, as she was the daughter of his brother: and ob|serving farther, that without having recourse to such means, he could not prosecute his travels with safe|ty. He avowed his concern for the disease with which the king had been afflicted, and accepted his offer of continuing in his dominions.

Abimelech then assigned over to Abraham an ex|tensive track of land, and a proportionate sum of money to stock it, entering at the same time with him into a mutual covenant of friendship and amity, which was ratified at a certain well called Bersebe, or the well or pit of swearing a covenant; and it bears that name in the language of the inhabitants to this day.

Soon after these transactions,* 1.118 Abraham had a son by his wife Sarah, according to the Divine promise, and called his name Isaac, signifying in Hebrew, laughter, alluding to his mother's smile of diffidence, when the angel assured her she should bear a son, she being then in her ninetieth, and her husband in his hundredth year. On the * 1.119 eighth day after his birth the boy was circumcised, at which time the Jews still continue the observance of that rite.

The Arabians however do not perform it till the thirteenth year, because Ishmael, Abraham's son by the concubine, and friend of that people,* 1.120 did not un|dergo the operation till he arrived at that age. Sarah had been as affectionately attached to Ishmael, the son of her handmaid Hagar, as if he had been her own, and even regarded him as presumptive heir to the family; but when Isaac was born, she thought a separation expedient, lest Ishmael the elder might, on the decease of his father, usurp authority, and lay claim to the succession. She therefore proposed to Abraham the immediate dismission of Ishmael and his mother to some other place, Abraham at first rejected the proposal, as unnatural and inhuman; but at length, prevailed on by tokens of the Divine appro|bation, he acquiesced, committed the child to the care of his mother, and having given her a portion of bread, and a pitcher of water, dismissed them to pursue that course to which their necessity might direct them. When their provision of bread and water was exhausted, and the child was almost spent with fatigue and famine, she laid him down under an oak, and retired to a little distance, that she might not be shocked by his expiring groans.* 1.121 Ruminating on her miseries, she was addressed by a message from on high, who pointed out to her a neighbouring spring, and charged her to attend sedulously to the nurture of her child, as her ultimate happiness de|pended on his preservation.

Animated by these divine intimations, she pur|sued her course till she met with some shepherds, by whose bounty all her wants were most amply sup|plied.

When Ishmael attained to years of maturity, he took to wife an Egyptian woman, by whom he had twelve sons; Nabaioth, Kedar, Abdeel, Idumas, Massam, Memas, Masmes, Chedam, Theman, Je|tur, Naphesus, and Cadmas, whose posterity spread themselves over the whole country called Nabathea, which extends from the Red Sea to the river Eu|phrates. From these are descended the Arabians and their several tribes, so celebrated for their valour, and the dignity of Abraham their progenitor.

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intimation, Rebecca was delivered of twins, the el|der of whom was covered with hair from head to feet and the younger came into the world holding his brother by the heel.* 1.122 The former called Esau (and by some Sier, from the hairiness of his body,) was the favourite of his father; but the latter, whose name was Jacob, engrossed the affection of his mother.

A dreadful famine raging at this time in Canaan, Isaac was inclined to retire into Egypt; but being di|verted from his purpose, at the Divine command, he repaired to Gerar.* 1.123 King Abimelech at first gave him a kind reception, according to the league of friendship and amity which had subsisted between that monarch and his father Abraham. But soon per|ceiving the peculiar interposition of Divine Provi|dence in favour of Isaac in all his concerns, his en|vy and jealousy were excited to such a degree, that he expelled him from his environs. Isaac withdrew to a place called Pharan, or the valley not far distant from Gerar; where his servants, on attempting to dig, in order to discover a spring of water, were op|posed by some of the king's shepherds; and as Isaac determined not to contend with them, they imagin|ed they had carried their point. Removing to a more distant place, Isaac's servants renewed the attempt, and were annoyed in the same manner as before; but his prudence again inducing him to avoid extremi|ties, he at length obtained permission from the king to dig, upon which he sunk a well and called it Rooboth, signifying, in Hebrew, large or spacious. One of the two former places he named Escon, and the other Siennes; words implying in the original, contention and enmity.

But the increasing power and riches of Isaac raised disquieting apprehensions in the mind of Abimelech, which added to reflections on the instances of his breach of friendship in the late circumstance of dig|ing for the well, excited his fear lest Isaac should em|brace the first opportunity of revenging the injuries he had done him. He had therefore recourse to dis|simulation, and taking with him Picol, one of his principal officers, as arbiter, repaired to the place of Isaac's residence,* 1.124 and there proposed a renewal of the former league of friendship and amity. Isaac being of a most courteous disposition, readily complied. The ratification of the league put an end to all ani|mosity; and Abimelech, having accomplished his purpose, returned home with perfect satisfaction.

Esau, Isaac's favourite son, having obtained to the age of forty years, took to himself two wives Ada, the daughter of Elon, and Alibama, the daughter of Esebion two of the most powerful persons amongst the Canaanites. In neither of these contracts did Esau consult the will and pleasure of his father, as|sured he should never obtain his consent, as Isaac was averse to any alliance with the people of the country. The error, however, being irremovable, such was the good father's candour and moderation, that he did not command their expulsion, but only enjoined his son to conceal his marriage.

When Isaac was striken in years and deprived of sight,* 1.125 he called his son Esau to him, and having la|mented the infirmities of age and the loss of his eyes, which prevented him from serving God with his wonted alacrity, expressed an earnest desire of leaving him his blessing before his departure. To this purpose he ordered his son to proceed to the hunt, and to prepare him a repast * 1.126 from whatever chance might throw in his way; adding, that upon such consideration, he would offer up his fervent prayer to the Almighty for his future protection and favour towards him, as the best manner he could em|ploy the short interval between the present moment, and his entrance on an eternal world.

Esau immediately set forth; but * 1.127 Rebecca over|hearing what passed, and desirous of transferring the promised blessing from Esau to her favourite son Jacob, though in direct opposition to her husband's mind and will, commanded him instantly to kill a kid, and prepare a repast for his father. Jacob,* 1.128 ob|sequious to his mother, obeyed her command; and having prepared every thing according to her direc|tion, spread the skin of the kid over his neck and hands, that by those means he might elude the sus|picion of his parent, aged and blind, and confirm him in the assurance of his being his brother Esau, as he resembled him in every other particular instance. In this disguise, therefore, lest he should be sur|prised before Isaac had finished his prayer, and through a detection of the imposition, incur a curse instead of procuring a blessing, he hastened to pre|sent what he had prepared to his fire. But the old man perceiving that his voice differed from that of his brother, desired his son to approach him. Jacob then putting forth his arms covered with the kid's skin, Isaac exclaimed,

Though thy voice be like unto Jacob, yet by the hairiness of thy arms thou seemest unto me to be Esau.

Then without the least suspicion of deceit, as soon as he had eaten what was prepared, he thus invoked the God of heaven and earth.

Eternal, and supreme,* 1.129 and universal Creator, who to my father hast been pleased to promise, and on me to confer, many and impor|tant blessings with assurance of continuing them to my posterity, let thy mercies be still extended towards me, nor let them depart from me in my present languid state, in which I most need thy Di|vine support. Vouchsafe to preserve this my son, protect him from evil, bless him according to thine abundant goodness, render him formidable to his enemies, and the joy and delight of his family and friends.

Thus did the good old Isaac prefer his prayer to the Almighty, as he thought, in behalf of his favourite son Esau; but he had scarcely come to a conclusion when Esau returned from the hunt, which, though the father perceived, as he knew his intention was frustrated, he passed unnoticed. The elder brother, thus disappointed, intreated a similar blessing with the younger; but his father denied him alledging, that he could neither recal nor transfer the blessing given to Jacob; so that Esau had only to lament the severity of his fate. Isaac, moved by his tears, in order to console, assured him,* 1.130 that he and his posterity should excel in, and acquire vast renown from, personal strength, activity in hunting, and mar|tial exercises, though he must ever act in subordina|tion to his brother. Jacob, apprehensive of his bro|ther's resentment, for having by stratagem supplant|ed him in so important a concern as his aged father's blessing, was freed from his fears by means of his mother, who prevailed on his father to send him into Mesopotamia,* 1.131 to select a wife from amongst her kin|dred: whilst Esau, conscious of having displeased his father in forming an alliance with the Canaanites determined to make some reparation for his errors by marrying Bassamath the daughter of Ishmael, to whom he was in future more affectionately attach|ed than to either of his other wives.

CHAP. XVIII.

Jacob sets out for Mesopotamia. Visions of the ladder. He arrives at Haran, and enters into conversattion with Rachael; is introduced to, and cordially received. Asks Rachael in marriage. Obtains Laban's consent. Deception practised by Laban. Jacob's servitude. Marriage with Rachael. Explication of the names of his sons. Jacob's flight. Is pursued and overtaken by Laban. His accusation against Jacob. Jacob's vindication. Laban's duplicity. The parties enter into a covenant of amity.

JACOB having received orders from his father,* 1.132 through the persuasion of his mother Rebecca, to set out for Mesopotamia, to form an union with the daughter of his uncle Laban, proceeded on his jour|ney through the country of Canaan. But as the in|habitants maintained a most inveterate aversion to

his family, he used the utmost precaution as indis|pensibly necessary for his security; insomuch, that he would not take up even a temporary residence amongst them, chusing rather to repose upon stones, as a pillow, under the canopy of heaven. One night as he slept in this manner,* 1.133 a vision represented to his imagination a ladder fixed on the earth, and reaching with its summit to heaven. On the steps descend|ed certain beings, surpassing in form the ordinary part of mankind.* 1.134 At the upper extremity appeared the Almighty, who calling Jacob by his name, ad|dressed him in words to the following purport.

De|scendant of a pious father, and a grandfather emi|nent for his exalted virtues, be not dismayed by dangers or difficulties that may now present them|selves, but be encouraged by the prospect of my future favour and protection. I am He who con|ducted Abraham hither, when he was expelled Mesopotamia by his kindred; who crowned thy father with blessings, nor shall they be wanting to thee. Prosecute, therefore, thy journey under my immediate direction. The event of thy intended marriage shall be prosperous in a numerous and virtuous offspring, to whom and their descend|ants I will give not only the possession of this land, but they shall increase the population of the whole earth, throughout every part to which the beams of the sun extend their genial influence. Proceed, then, with confident reliance on my guidance, and be assured of my continual assistance.

Animated by these great and important promises, which the Almighty was pleased to communicate to him in the vision, Jacob anointed the stones on which he had rested his head, while he received the happy tidings, and vowed, if he returned in safety, to sacri|fice to God on that very spot, which he accordingly performed, by offering up a tenth part of all his sub|stance.* 1.135 To perpetuate the remembrance of the place where the vision appeared to him, he called it Bethel, signifying, in the Hebrew, House of God.

Pursuing his journey, Jacob at length arrived at Haran; and meeting in the suburbs some shepherds and several young persons sitting on the bank of a fountain, joined, and requested them to let him drink. A conversation ensuing, he took an oppor|tunity of making enquiry concerning one Laban, and was informed that the fame of Laban had long established his name,* 1.136 which was therefore well known throughout the country. They added that his daugh|ter was expected there, being accustomed to feed her flock with them, and referred him to her for all the intelligence he wished to obtain.

Rachael at that instant appeared, and being made acquainted with the stranger's enquiries, indicated great complacency, asked him concerning his fa|mily and business, and discovered the utmost readi|ness to afford him her best information and assistance. Charmed by the beauty of her person, rather than at|tracted by the courtesy of her demeanour, or the alliance of kin, Jacob conceived the tenderest pas|sion for the lovely maid, whom he thus addressed:

If,* 1.137 fair creature, thou art the daughter of Laban, our families were united by the ties both of con|sanguinity and friendship long previous to thine or my existence, Abraham, Arran, and Nachor, being the immediate offspring of Thares. Be|thuel, thy grandfather, was Nachor's son; and Abraham, and Sarah, the daughter of Arran, were the parents of my father Isaac. But there is yet a nearer and dearer tie of affinity, for my mother, Rebecca, is thy father Laban's sister, by one and the same father and mother. The object of my journey, therefore, is to renew the ancient family league.

The recital of these particulars recalling to her memory many circumstances she had heard from her father in her earliest years, res|pecting Rebecca, of whom she was assured her pa|rents would gladly receive intelligence, moved an affectionate tear; so that having saluted the young man, she informed him, that nothing would more conduce to the happiness of her father and the whole family, than to receive tidings of his sister, and therefore desired him to accompany her home, that the good old man might no longer be deprived of so exquisite a gratification.

Jacob being introduced by Rachael to her father Laban, was acknowledged, and saluted as his rela|tion, passed his time in social tranquility, and con|tributed much to the domestic felicity of the fa|mily. In process of time, Laban having expressed the utmost satisfaction in the society of Jacob, dis|covered a desire of learning the motive which in|duced him to leave his parents in their advanced age, when they required his most unremitting at|tention; assuring him at the same time that nothing should be wanting on his part to promote the design and intention of his journey Jacob then frankly disclosed the whole matter, informing him,* 1.138 "that Isaac had twin sons, Esau and himself; that as, by his mother's contrivance and assistance, he had de|prived his brother of their father's intended * 1.139 inhe|ritance, Esau sought his life, as having wrested from him his legal possessions, as well as the blessings for which his father imagined he had interceded in his behalf." He confessed that, with the advice of his mother, he had fled to him for refuge, and assured him that next to the care of Providence, he expected succour and assistance from one so nearly and dearly allied as himself.

Laban gave him the most solemn assurance of sup|port and protection, not only on account of the al|liance of their ancestors, but the cordial affection he entertained for hi•• mother; in proof of which he ap|pointed him overseer of his numerous flocks, and superintendant of all his shepherds, till such time as he should be desirous of returning home, when he would dismiss him with every token of respect that could bespeak a regard for his alliance

Jacob expressed the highest sense of such singular proofs of esteem, professed himself bound to the best services of his liberal patron, as his supreme delight; but intimated that the only compensation he desired, was the bestowal in marriage of the beauteous Ra|chael, whose person and virtues were the objects of his admiration, and the spring of all his words and actions.

Jacob's ingenious behaviour was highly pleasing to Laban, who readily consented to the marriage, preferring him to any other man as a son-in-law; but requested him to continue his abode with him some time, as he was rather disinclined to send his daughter amongst the Canaanites, having often re|pented his sister's forming an alliance in so remote a country.

Jacob readily acceded to the proposal, and entered into a covenant to serve his uncle seven years, expressing a satisfaction in having an opportunity of testifying his fidelity in such a manner as to prove himself worthy of the alliance.

The covenant was ratified, and being fulfilled, Laban prepared the nuptial feast; but night draw|ing on, he found means, without the suspicion of Jacob, to convey his other daughter, Leah, less beau|tiful and more advanced in years than Rachael, to the bridal bed. Jacob, through the deception of the night, and the insensibility of intoxication, had in|tercourse with her; but the return of morning dis|covering the delusion, Jacob reproached his uncle with the treachery of his behaviour, when he excul|pated himself from an evil intention, by urging ne|cessity as a plea, as the custom of the country pre|cluded the younger sister from marrying before the elder. He added that he should still possess Rachael, on condition that he would serve him the other seven years. Such was his passion,* 1.140 that he agreed to servi|tude for the same term as before; at the expiration of which his labours were compensated by receiving the object of his admiration as his own.

Their father appointed two handmaids to attend his daughters: Zilpah waited on Leah, and Billah on Rachael: these were not treated as slaves, but as subjects. The warmth of Jacob's affection for Ra|chael wounded Leah with jealous pangs; yet she con|soled herself at intervals with hopes that if she should

bear children, she might thereby conciliate his esteem, and therefore put up incessant prayers to God, that he would grant her issue. The event confirmed her hope; she brought forth a son, who being the means of restoring her husband's affection, was called REUBEN, or The Son of Vision, because she obtained him through the mercy of God.

* 1.141She afterwards brought him three other sons; Si|meon, implying, that God had heard her; Levy, mean|ing the B••••d of S••ciety; and Judah, signifying ••••an••••|giving. Rachael, apprehensive that Leah's fruitful|ness might supplant her in the esteem of her husband, caused her handmaid Billah to have intercourse with Jacob, to whom she conceived a son called Dan, or The Judgement of God; and after him another, named Naphtali, or Artifice; because she had recourse to subtlety to requite her sister's fruitfulness. Leah in resentment adopted the same stratagem against Ra|chael, and gave up her maid Zilpah to her husband, who by her had two sons; Gad, or Son of Chance; and Asser, or Blessed; because Leah was preferred for her fruitfulness.

Reuben, the eldest son of Leah, brought to his mother some apples of mandrake, which Rachael perceiving, she expressed a longing desire to taste the fruit. Leah churlishly denied her, alledging, that she ought to rest contented with the ascendency she held in her husband's affection. To sooth her sister into compliance, and gratify her own incli|nation, Rachael told her she would resign Jacob to her that night; in consequence of which he had again children by Leah, viz. Issachar, or gained by Hire; and Zebulon, or Token of Good Will; and a daughter, called Dinah.

Rachael at length brought forth a son, who was called Joseph, or Addition. As Jacob had now served his father-in-law for the space of twenty years, he became desirous of returning with his wives to his own inheritance; but as he could by no means ob|tain Laban's consent, he determined to effect his flight by stratagem.* 1.142 To this purpose he sounded the disposition of his wives, who both encouraged him in the attempt. Jacob departed, and took with him privately half Laban's flocks, while Ra|chael conveyed off her father's idols, not through any veneration,* 1.143 as she had been taught by Jacob the wickedness and absurdity of worshipping images, but thinking if Laban should pursue them, a recon|ciliation might be accomplished, by restoring them. She was accompanied in her flight by her sister, the four handmaids, and all their children.

Laban, on the first notice of their escape, pursued them with a strong party, intending to assault them, and in the evening of the seventh day overtook them as they were resting themselves on a rising ground. But Divine Providence interposing,* 1.144 he was forbidden in a vision to use violence either against Jacob or his daughters, assuring him that if from a presumption of the weakness of the inferior party he should dare to assail them, the Almighty would espouse their cause, and lift up his Onmipotent arm in their defence.

Laban, duly impressed with the Divine command, appointed a conference with Jacob the ensuing day; and having mentioned the particular circum|stances of his dream, expostulated with him on the impropriety of his conduct in attempting to depart secretly from one, by whom, in a state of indigence, he had been so liberally supplied with every thing of which he stood in need.

I have (said Laban) given thee my daughters in marriage, hoping thereby to have confirmed our friendship; but you, on the contrary, regardless of your duty to your mother, to me, to your wives, or to your chil|dren, have treated me as an enemy, in ransack|ing my property, seducing my daughters to abandon their father and carrying off my houshold gods which I and my progenitors have hold in such profound veneration. This is the treatment I have received at the hand, not of a professed enemy, but at the hand of a nearly allied relative, the son of my sister, the husband of my daughters, and the covenanted friend of my bosom.* 1.145

Jacob urged, in vindication of himself, that the love of his country was a passion common to man|kind, and damped as it were with the Divine Image on his mind; that it was therefore natural for him, after so long an absence, to feel a desire of returning; that with respect to the robbery of which he was ac|cused, he had a right to the effects he had taken, as a compensation for his long servitude; and that his daughters had accompanied him in lawful obedience to the command of an husband, and from motives of an affectionate regard for their children. He pro|ceeded to observe, by way of just reproach, that La|ban, who was the brother of his mother, and who had given him his daughters in marriage, had sub|jected him by artifice to long and most laborious servitude, to toils, from which, had he borne him any resentment, he might long since have delivered himself. Laban had certainly dealt unjustly by Jacob; for perceiving that God was pleased to fa|vour him with tokens of his protection and blessing, he promised him at one time all the whole cattle that should be produced in the year; and at another all the slock; but at the expiration of the respective terms, he refused to fulfil the agreement. Jacob gave him full liberty to search for the images; but Rachael had hidden them under her camel's saddle▪ and evaded the searching,* 1.146 by pretending to a pe|riodical indisposition. A reconciliation now ensued, the terms of which were, that past injuries should be buried in oblivion, and that Jacob should love and cherish his daughters. They then entered into a solemn covenant, which was ratified on a mountain, where they erected a pillar in the form of an altar, stiling that spot and the surrounding country Galaad, or The Hill of Witness; which name it re|tains to this day. The treaty was succeeded by a festival, after which the parties set out for their respective habitations.

CHAP. XIX.

Jacob dispatches messengers to Esau, previous to his re|turn. In a vision wrestles with an angel, and overcomes. Amicable interview with Esau.

DURING his journey to the land of Canaan,* 1.147 Jacob had many propitious visions; wherefore, he named the place where they occurred, The Field of God. But still apprehensive of Esau's resentment, he dispatched messengers to discover the situation of affairs at home, and charged one of them with this intimation to his brother, "That having, on a for|mer occcasion, roused his indignation, he had chosen to abandon his country, and now hoped that time had erased former animosities. That he was upon his return, with his wives, his children, and the ef|fects he had by his industry acquired; that he had sent some of the most valuable as a token of his sub|mission, and would esteem it his greatest happiness to have the blessing God had imputed to him, with his beloved brother."

This frank and ingenuous behaviour was highly pleasing to Esau,* 1.148 who set forth at the head of four hundred armed men to meet his brother. Jacob was alarmed at the intelligence of the approach of a formidable body of men, yet fixing his confidence in the aid of Omnipotence, he determined to repel force by force; and dividing his company into two compact bodies, ordered one to advance, and act as occasion might require, and the other to proceed slowly in the rear, in order to sustain them in case of an assault.

Having taken such necessary precaution, he again sent messengers with presents to his brother. These consisted of curious animals, which marched in procession, the better to display their size, proper|ties, and numbers, inhance their value, and thereby conciliate the esteem of his brother, to whom the messengers were charged to shew every token of respect and submission. The day being spent in making these dispositions, he caused his company to march by night; and when they had passed a brook called Jabboch, Jacob, who brought up the rear, had a vision, in which be seemed to wrestle with an angel, and came off victorious. The angel then addressed him, assuring him that his having atchieved so extraordinary a seat as that of over|coming an heavenly messenger, presaged much fu|ture success; that his posterity should be invincible, and conquer in all their enterprizes. He therefore enjoined him by the Divine direction, to assume in future the name of Israel, which, in the Hebrew, signifies struggling or re••••sting.

As 〈◊〉〈◊〉 had impor••••••ed a relation of his future fort•••••• be reque••••ed of the angel, when he became sen•••••• of his Div••ne comminion, to be explicit in every cir••••mstance; which done, the vision disap|peared. Jacob annimated by so joyful an event, named the place Phanuel, or The 〈◊〉〈◊〉 of God. But one the sinews of his thigh being strained in the con|test, he ever after abstained from eating the hind part of any animal; a custom still observed by our nation.

On receiving intelligence of the approach of Esau and his company, Jacob ordered his wives and their attendants to keep at a distance from the main body, as a security for their persons, if there should be a necessity for coming to action.

When he perceived the pacific disposition of his brother, Jacob ran to him, and threw himself at his feet. Esau, on the other hand, cordially embraced him,* 1.149 kindly enquired after the welfare of his wives and children, and humanely offered to conduct them to his father. Jacob declined the offer, on pretence of the fatigues his cattle had sustained through a te|dious journey, so that they separated for the present; his brother retiring to the town of Seir, so called from the thickness of Esau's hair; while Jacob re|paired to a place called at this day The Tents, and from thence to Shechem a city of the Canaanites.

CHAP. XX.

Violation of Dinah's chastity. Discovery of Laban's idols. Death of Rachael, and afterwards of Isaac.

* 1.150THE inhabitants of Shechem were at this time engaged in the celebration of a festival; and Dinah, Jacob's only daughter, repaired thither, to gratify her curiosity, by observing the female cus|toms and fashions of the country. Shechem seeing Dinah, and becoming enamoured of her beauty, first violated her chastity, which the more inflaming his passion, he asked permission of his father to take her to wife. The king not only complied with the prince's request, but made application himself to Ja|cob for his concurrence. The overture threw Jacob into the greatest perplexity; not daring on the one hand, to dispute the authority of a monarch, nor deeming it lawful or expedient, on the other, to form an alliance with a stranger. He theefore evaded an explicit answer, and intreated time for mature deli|beration The king thereupon retired, hoping to ob|tain consent. Jacob immediately referred the mat|ter to his sons, communicating to them, at the same time, the rape of their sister, and the request of Dinah, that she might be given in marriage to the prince his son. Those of them who were not imme|diately interested, were silent upon the occasion: but Simeon and Levi, descended from the same mo|ther with the injured female, vowed revenge. The present season, being entirely devoted to festivity, was very proper for the execution of their design; so that the brothers, in the dead of the night, hav|ing first fallen upon and slain the guards, entered the city and massacred all the males, (the king and his son among the rest,) but offered no violence to the women. Finding their sister, they conducted her home; and having discovered the transaction to their father, he was greatly displeased,* 1.151 and signifi|ed his disapprobation in the severest terms: but the Almighty was pleased to console him in a dream, and commanded him to perform the sacrifice he had vowed at the time he saw the vision in his journey to Mesopotamia. In making the necessa|ry preparation for these solemn rites, he casually discovered Laban's idols, which Rachael had stolen, and concealed under an oak tree in Shechem, with|out his knowledge.

Taking his departure from thence, he offered an oblation to the Almighty in Bethel, on the very spot where he had seen the vision, at the commencement of his journey into Mesopotamia. As he was pursu|ing his course into the land of Ephrata, Rachael, his wife died in child-bed, and was there interred, being the only one of the family who had not a place in the sepulchre at Hebron. Jacob having made great la|mentation for the loss of his beloved wife Rachael,* 1.152 called the child she bare on that melancholy occasion Benjamin or the Son of Sorrow, from the mortal pangs his birth had given his mother. The children of Jacob were twelve sons and one daughter, of whom eight were legitimate; six by Leah, and two by Rachael; and two by each of their handmaids, whose names have been already mentioned.

From Ephrata Jacob returned to Hebron, the re|sidence of his father Isaac, by whom he was inform|ed of the death of his mother Rebecca, a short time before his arrival. Nor did the good old Isaac long survive his beloved consort, but paid the debt of na|ture soon after his return, and was buried by Jacob and Esau, near his progenitors in the sepulchral tomb in Hebron. Isaac imitated the virtues of his pious father, and experienced the peculiar affection and favor of the Almighty on the demise of Abra|ham. After a life devoted to the honor of God, and the good of mankind, he closed a scene of transient existence, in the 185th year of his age, leaving an example worthy the imitation of posterity.

END OF THE FIRST BOOK.

Notes

• * 1.1

  Creat•••••• 〈…〉〈…〉 Gen. ••.
• * 1.2

  First Day
• * 1.3

  Second day
• * 1.4

  Third 〈◊〉〈◊〉
• * 1.5

  Fourth day
• * 1.6

  Fifth day
• * 1.7

  〈1 paragraph〉〈1 paragraph〉
• * 1.8

  When Josephus speaks of Moses writing philosophically it is 〈…〉〈…〉 than that Moses chose to describe parti|cularly 〈…〉〈…〉 of man, and to inform us that his corporal frame, ••••ke that o•• other animals, was fashioned solely from the earth▪ but that his 〈◊〉〈◊〉, o•• thinking principle, was not an 〈…〉〈…〉, but a divine spirit proceeding from God himself, and therefore man is said to be made in the image of God.
• * 1.9

  Origin of Mankind.
• * 1.10

  Adam, or Edom, signifies R••d, and hence some have supposed that Moses gives the history of the origin of the red or fair part of the human race, and that they became afterwards 〈◊〉〈◊〉, or black, as they emigrated into hotter climates.
• * 1.11

  Adam names the living creatures.
• * 1.12

  Woman formed and why called Eva.
• * 1.13

  Paradise planted.
• * 1.14

  The four r••••ers of ••••radise.
• * 1.15

  By the Red-Sea is not meant the Arabian Gulph, which alone we call by that name, but all that South Sea which included the Red-Sea, and the Persian Gulph as far as the East-Indies.
• * 1.16

  Serpent al|lures the woman. Gen 3.
• * 1.17

  It appears that Josephus thought several of the brute animals, particularly the serpent, could speak before the fall: but this at best is but conjecture. Some, indeed, think that their present is not their original state, and that their capacities have been much greater than what we can at this time discover.
• * 1.18

  Fall of Adam and Eve▪ and the conse|quences at|tending it.
• * 1.19

  Curse en|t••••led on mankind.
• * 1.20

  The ••round to be culti|••••ted with labour.
• * 1.21

  Serpent de|prived of his feet.
• * 1.22

  Adam and Eve expel|led from Paradise.
• * 1.23

  Sacrifice of Cain and Abel.
• * 1.24

  St. John's reason why God accepted the sacrifice of Abel and re|jected that of Cain▪ and also why Cain slew Abel, is much better than this of Josephus Because Cain was of the evil one and slew his brother▪ and wherefore slew he him? "Because his own works were evil, and his brother's righteous." 1 Epist. John, Chap. iii. verse 12.
• * 1.25

  Cain slays his bro|ther Abel.
• * 1.26

  Conference between God and Cain. Gen. iv.9.
• * 1.27

  Of this punishment of Cain on the seventh generation, and the mark set on him and his posterity, the literal accom|plishment of it will be fully shewn in a subsequent part of the work.
• * 1.28

  〈1 paragraph〉〈1 paragraph〉
• * 1.29

  〈1 paragraph〉〈1 paragraph〉
• * 1.30

  〈◊〉〈◊〉 & weights invent•••• by 〈◊〉〈◊〉.
• * 1.31

  Enoch the first city.
• * 1.32

  Jubal in|ven•••••• 〈…〉〈…〉.
• * 1.33

  Forging in|vented.
• * 1.34

  Cain the 〈…〉〈…〉 pro|genit•••• 〈…〉〈…〉 m••n.
• * 1.35

  Adam •• years ••••••
• * 1.36

  Gen. xl•••• 20.
• * 1.37

  The number of Adam's children, as says the old tradition, was thirty-three sons, and twenty three daughters.
• * 1.38

  Gen v.3, 4▪ 5 Se••h the son of Adam, a virtuous man.
• * 1.39

  His descen|dants invent the science of astrono|my.

  Two pillars raised.
• * 1.40

  What is here said of Seth and his posterity, that they were good and virtuous, and at the same time very happy, without any considera|ble misfortune, is exactly agreeable to the state of the world, and the conduct of Providence, in all the first ages.
• * 1.41

  i. e. in the days of Jo|sephus.
• * 1.42

  Those cal|led angels by Jose|phus, cal|led by Mo|ses the sons of God.
• * 1.43

  Gen 〈…〉〈…〉 No••h de|partes unto another country.
• * 1.44

  The dura|tion of hu|man life 120 years.
• * 1.45

  Noah's ark.
• * 1.46

  Gen vii.••, 7, 8.
• * 1.47

  Josephus here truly determines that the year, at the time of the flo••d, began about the 〈◊〉〈◊〉 equino••.
• * 1.48

  Noah's ge|n••••••••gy
• * 1.49

  The deluge.
• * 1.50

  Nisan or Xanthi••••s, in April with us.
• * 1.51

  Gen. v, from ver, 3 to the end.
• * 1.52

  Gen. v.5.24. Enoch's death is not mentioned in Holy Writ.
• * 1.53

  Gen. vii.4
• * 1.54

  Gen. viii.1.
• * 1.55

  Noah sends a raven out of the ark, who returns again.
• * 1.56

  Noah quits the ark, and sacrificeth to God.
• * 1.57

  This Apobaterion, or place of descent, is the proper ren|dering of the Armenian name of this very place. It is a lasting mo|nument of the preservation of Noah in the ark upon the top of that mountain at whose foot it was built, and where the first city or town was erected after the flood.
• * 1.58

  Testimo|nies of other authors.
• * 1.59

  Gen vi Noah ••••••plicate•• to dr•• the ea•• no mo••
• * 1.60

  God hea•• Noah's prayer.
• * 1.61

  Unla••••ness 〈◊〉〈◊〉 shedi•••• 〈◊〉〈◊〉▪
• * 1.62

  The bow a••••rity anothe•• delug•• Gen. ••
• * 1.63

  Noah's age.
• * 1.64

  Canse•• the 〈…〉〈…〉.
• * 1.65

  〈◊〉〈◊〉 ••••ro••ghout 〈◊〉〈◊〉 whole.
• * 1.66

  ••••••terity of ••••ah com|••••nded to 〈◊〉〈◊〉 the ••••th.
• * 1.67

  ••••••mrod af|•••••• a ty|••••any over ••••e rest.
• * 1.68

  ••en. xi. •• 3, 4.
• * 1.69

  A tower built in the land of Shinaar.
• * 1.70

  The confu|••••on of ••ongues.
• * 1.71

  Moses Cho••enensis, an Armenian historian, confirms this account, that God overthrew this tower by a terible storm, and confounded the language of the builders; and this be received from the earliest re|cords belonging to that nation.
• * 1.72

  〈1 paragraph〉〈1 paragraph〉
• * 1.73

  Dispersion of the na|tions
• * 1.74

  When the Gre••••••s conquered 〈◊〉〈◊〉 na|tions they 〈◊〉〈◊〉 the•••• 〈…〉〈…〉
• * 1.75

  The Euro|pean rare derived from Ja|phat.
• * 1.76

  The Gala|tions de|scended from Go|mar.
• * 1.77

  Progeny of Japhet. Noah's third ••••|gotion son
• * 1.78

  Progeny of the 〈◊〉〈◊〉 Javan
• * 1.79

  Whence 〈◊〉〈◊〉 the change of names.
• * 1.80

  Of the sons of Ham▪ and their progeny.
• * 1.81

  Lybia or Africa.
• * 1.82

  Progeny of the Cana|anites.
• * 1.83

  This Ethiopian war was of such consequence as to occasion the removal or destruction of six or seven nations of the posterity of Mesra|im, with their cities. This Josephus would not have said, if he had not been possessed of ancient records to justify his assertions though (by some means or other) those records are now lost.
• * 1.84

  Palestine so called from Philistin.
• * 1.85

  Children of Canaan.
• * 1.86

  Noah's in|toxication.
• * 1.87

  Progeny of Shem.
• * 1.88

  Origin 〈◊〉〈◊〉 the Hebrew▪
• * 1.89

  That the Jews were called Hebrews from their progenitor, He|ber, Josephus rightly affirms.
• * 1.90

  Abram's genealogy
• * 1.91

  The term of man's life abbre|viated.
• * 1.92

  Gen. xii.
• * 1.93

  Abram's wisdom, He is the first preacher, and asserts, with pro|priety, that there is but one Au|thor, the Ruler of the uni|verse, in opposition to the Magi.
• * 1.94

  〈…〉〈…〉 with the h••gh…est respect 〈◊〉〈◊〉 B••ro|sus, He••a|t••us, and 〈…〉〈…〉, three of the most 〈…〉〈…〉.
• * 1.95

  Th••s pa|tr••arch aro••e in the tenth ge|neration 〈…〉〈…〉 the 〈◊〉〈◊〉.
• * 1.96

  The habi|tation of Abram 〈…〉〈…〉
• * 1.97

  Gen. xii.10—20.
• * 1.98

  Pharaoh undergoes punish|ment for his unwar|rantable de••igns on Sarai.
• * 1.99

  Abram teacheth the Egyp|tians arith|met••c and astronomy as they taught them to the Greeks af|terwards
• * 1.100

  Gen. xiii 1.—12.
• * 1.101

  Gen. xiv.1—12 Four Assy|rians com|manders over five petty kings of the So|domites at the Lake Asphalites.
• * 1.102

  In this ac|tion Lot is taken pri|soner.
• * 1.103

  Gen. xiv.15.—16.
• * 1.104

  Abram de••feats and disperses the arm•• of the As|syrians and restores the captives.
• * 1.105

  Melchize|deck enter|tains Abram Melchize|deck's extra ordinary character.
• * 1.106

  Gen. xv.1—21. Abram is promised an innume|rable pro|geny.
• * 1.107

  Canaan is not to be possessed till after 400 years, servitude.
• * 1.108

  Hagar, Abram's Egyptian handmaid is expelied but returns again at the Angel's per|suasion.
• * 1.109

  This cir|cumcision on th•• 8th day is pre|served by the Heb. •••• nation.
• * 1.110

  Gen. xiii.13. Execrable manners of the Sodo|mites.
• * 1.111

  Gen. xvii. Abraham entertains three an|gels.
• * 1.112

  About this time God made a covenant with Abram, in which he changed his name to Abraham, and that of h••s wife Sarai to Sarah, indicating that they should be the father 〈…〉〈…〉.
• * 1.113

  〈1 paragraph〉〈1 paragraph〉
• * 1.114

  〈1 paragraph〉〈1 paragraph〉
• * 1.115

  〈1 paragraph〉〈1 paragraph〉
• * 1.116

  The pi••lar of sa••t was, we find here, sta••ding in the days of 〈◊〉〈◊〉, and he had seen it. That it was 〈◊〉〈◊〉 then is 〈…〉〈…〉 of Rome, cotemporary with Josephus; 〈◊〉〈◊〉 also that 〈…〉〈…〉 next century is attested by Irenaeas.
• * 1.117

  〈1 paragraph〉〈1 paragraph〉
• * 1.118

  Gen. xx 1. &c. 〈…〉〈…〉.
• * 1.119

  This circumcision is not af••er, but ••n the e••g••••h day, as it is else|where expressed by Josephus; the 〈…〉〈…〉 to which, we meet 〈…〉〈…〉 New Testament, particularly 〈…〉〈…〉.
• * 1.120

  After the example of Ishmael & Isaac, the Arabians, in the days 〈◊〉〈◊〉 Jose|phus, were circumci|sed at thir|teen years of age 〈◊〉〈◊〉 at the Jews on the eighth day.
• * 1.121

  An angel vi••es Ish|mael and his mother in the 〈…〉〈…〉 the 〈…〉〈…〉.
• * 1.122

  Births of Esau and Jacob
• * 1.123

  The prince of Palestine Envies Isaac
• * 1.124

  Renews the treaty of friendship and amity.
• * 1.125

  Isaac sends his elder son Esau on hunting.
• * 1.126

  This repast, or supper, to be caught by hunting, was intended for a festival on a sacrifice; and Isaac expected that upon the prayers usual on those occasions, his son would be interested in the blessings sup|plicated for him. We find that after having, through deception blessed Jacob, he attempts not to retract, conscious that the blessing came not from him but from God, and that an alteration was out of his power.
• * 1.127

  Whether Jacob, or his mother Rebecca, were most to be cen|sured for this imposition upon Isaac in his old age, is not easy to be de|termined. However the blessing being delivered as a prediction of fu|ture events, and foretelling things to befal the posterity of Jacob and Esau in future ages was certainly providential.
• * 1.128

  Jacob, by the advice of h••s mo|ther de|ceives both Isaac and Esau.
• * 1.129

  The father now blind prays to God for that son whom he thought 〈◊〉〈◊〉 be Esau.
• * 1.130

  Esau's pos|terity wen to be fa|mous for hunting: while Jacob supplanted him of the intended blessings.
• * 1.131

  Jacob flies to avoid the resentment of his bro|ther.
• * 1.132

  Gen xxviii.1, &c.
• * 1.133

  Jacob lies all night in the open air.
• * 1.134

  Vision of the ••adder.
• * 1.135

  Jacob vows a sa••ri••••ce, and ca••ls the place Bethel.
• * 1.136

  Gen. xxix.5, &c.
• * 1.137

  Jacob ••••••|clo••es h••s alliance and con|nections to Rachael.
• * 1.138

  Jacob opens to his uncle Laban the cause of flight
• * 1.139

  This inheritance, by some learned commentators, is called king|dom, as promised to Esau the first-born; and it seems that Josephus thought it due to him whom Isaac should bless as his first-born. But if by the inheritance, or kingdom, we are to understand that expected under the Messiah, Jacob, by obtaining this blessing of the first-born, became the genuine heir of that kingdom in opposition to Esau.
• * 1.140

  Jacob serves h••s uncle two seven years out of his love to Rachael.
• * 1.141

  Replicati|on and names of Jacob's sons.
• * 1.142

  Jacob, with his wives and flocks, departs se|cretly from Laban.
• * 1.143

  Rachael conveys a|way her fa|ther's idols
• * 1.144

  Laban over takes Jacob, but refrains from vio|lence at the Divine command, only accu|sing him within gra|titude.
• * 1.145

  Jacob 〈…〉〈…〉 the fallacy of Laban
• * 1.146

  〈…〉〈…〉 to, bet•••••••• the fami|lies.
• * 1.147

  Gen. x•••• 1, &c.
• * 1.148

  God 〈◊〉〈◊〉 of Jacob sending messenge•• to his bro|ther 〈◊〉〈◊〉
• * 1.149

  Brotherly salutation of Esau and Jacob
• * 1.150

  Gen. xxxiv.1, &c History of Dinah, Ja|cob's daughter.
• * 1.151

  Simeon 〈…〉〈…〉 of 〈…〉〈…〉 by the Sheche|mates
• * 1.152

  Death of Kach••••••.