THE BI BLE; 
 
 ABRAHAM SND THE HEBREWS IN EGY. 
 
u 
 
 THE BIBLE: 
 
 ANALYZED, TKANSLATED AND ACCOMPANIED WITIJ 
 
 CRITICAL STUDIES, 
 
 PUBLISHED IN PAKTS OF BOOKS, SINGLE BOOKS AND COLLECTIONS 
 OF BOOKS, BY 
 
 KEV. LEICESTER A. SAWYER. 
 
 ABRAHAM. GEN. 12: 1—25: 11. 
 
 WHITESBOBO, N. Y. 
 
 L. A. SAWYEB. 
 
 1884. 
 
 u 
 
 SC 
 
Entered aocording to Act of Congress, in the year 1884, 
 
 Br Kev. L. A. SAWYER, 
 
 in the Library of Congress, at Washington. 
 
 T. J. GRIFFITHS, PRINTER, UTlCA. 
 
CONTENTS. 
 
 I. ABRAHAM. 
 
 PAGE 
 
 1. Abram migrates from Syria to Palestine, receives from 
 
 Jeve oovenants I. and II. , goes to Egypt and has trou- 
 ble there on account of his wife 5 
 
 2. He returns to Palestine, is left by Lot, and receives cov- 
 
 enant III. from Jeve 7 
 
 3. He fights successfully the king of Shinar and his allies 
 
 and is blessed by Melchisedec 9 
 
 4. He receives covenant IV. from the word of Jeve 11 
 
 5. He has Ishmael by Hagar; Hagar's flight and return. ... 13 
 
 6. Abram receives covenant V. from Shaddi, and is called 
 
 Abraham 15 
 
 7. He is visited by Jeve and two other celestials, and gives 
 
 them an ample dinner 17 
 
 f8. The two accompanying celestials visit Lot; he gives them 
 an ample supper; Sodom is destroyed, and Lot and his 
 two daughters saved; dishonorable parentage of Moab 
 
 and Ammon 21 
 
 9. Abraham goes to Gerar and has trouble there about his 
 wife 25 
 
 10. Abraham has Isaac by Sarah ; he banishes Ishmael and 
 
 his mother 27 
 
 11. Abraham makes a covenant with the king of Gerar at his 
 
 request 29 
 
 12. Family of Nahor 32 
 
IV CONTENTS. 
 
 13. Sarah dies and Abraham buys a field for a burying place, 32 
 1-1. Abraham obtains a wife for Isaac from S3 r ria, of his kin- 
 dred 34 
 
 15. He marries Keture, has six sons by her, makes provision 
 
 for them and dies 41 
 
 II. CRITICAL STUDIES. 
 
 1. Character of the book of the patriarchs. Gen. 12: 1 — 
 
 Ex. 2: 22 42 
 
 (1). Arithmetical proof 46 
 
 (2). Genealogical proof 48 
 
 (3). Theological proof 49 
 
 2. The Abrahamic covenants 51 
 
 3. History of the Hebrews in their patriarchal period 61 
 
 4. History of Egypt as reported from Manetho by Julius Af- 
 
 ricanus, bishop of Nicopolis in Palestine, in 330 A. D . . 71 
 
THE HEBREW PATRIARCHS, GEN.12: 1-EX. 4= 31 
 
 Analysis — 1, Abraham, 100 years; 2, Isaac, 105 
 years ; 3, Jacob, 27 years ; 4, Levi, 56 years ; 5, Ko- 
 hath, 71 years ; Amram, 71 years; total, 430 years. 
 
 1. ABRAHAM, 100 YEARS. 
 
 CHAPTER I. 12: 1—20. 
 
 Covenants I and II ; Abrarn goes with Lot to Pal- 
 estine, thence to Egypt, has trouble about his wife 
 and returns to Palestine. 
 
 12 : 1. Jeve said to Abrarn : Go out from your 
 land, and kindred, and from your father's house, to 
 the land that I will show you ; 
 
 2. And I will make you a great nation and bless 
 you, and make your name great, and it shall be a 
 blessing ; 
 
 3. And I will bless him that blesses you, and curse 
 him that curses you ; and in you shall all the families 
 of the earth be blessed. 
 
 4. And Abrarn went as Jeve commanded him, 
 and Lot went with him. 
 
 5. And Abrarn was 75 years old when he went 
 from Haran ; 
 
6 COVENANTS I. AND II. 
 
 6. And he took Sari his wife, and Lot his brother's 
 son, and all their goods they had acquired and the 
 souls [slaves] they had gained in Haran, and went to 
 go to Palestine ; and they came to Palestine. 
 
 7. And Abram passed through it to the place of 
 Shechem, to the oak of the teacher, and the Canaanite 
 was then in the land. 
 
 8. And Jeve appeared to Abram and said, I will 
 give this land to your seed ; and he built an altar for 
 Jeve that appeared to him. 
 
 9. And he removed from there to a mountain east 
 of Bethel, and pitched a tent, with Bethel on the west, 
 and Ai on the east, and he built there an altar for 
 Jeve, and called on the name of Jeve. 
 
 9. And Abram went further south. 
 
 10. And there was a famine in the land, and he 
 went down to Egypt to sojourn there, for the famine 
 was severe in the land. 
 
 11. And it came to pass when he was about to enter 
 Egypt, that he said to Sari his wife : Behold now, I 
 know that you are a woman of fair appearance, 
 
 12. And it will come to pass, when the Egyptians 
 see you, that they will say : This is his wife : and they 
 will kill me, and save you. alive; 
 
 13. Say, I pray you, that you are my sister, that it 
 may be well with me, because of you, that my life may 
 be spared. 
 
 14. And it came to pass when Abram went to 
 Egypt, that the Egyptians saw the woman, that she 
 was very fair. 
 
 15. And Pharoe's princes saw her and praised he r 
 
ABRAM RETURNS TO PALESTINE. 7 
 
 to Pharoe ; and the woman was taken to Pharoe's 
 house. 
 
 16. And it was well with Abram because of her; 
 and he had sheep, cattle, asses, men servants, women 
 servants, she asses and camels. 
 
 17. And Jeve smote Pharoe and his house with 
 great plagues, because of Sari, Abram's wife. 
 
 18. And Pharoe called Abram and said : What is 
 this that you did to me ? Why did you not tell me 
 that she was your wife ? ' 
 
 19. Why did you say : She is my sister, that I 
 might take her to me for a wife ? and now behold 
 your wife , take her and go. 
 
 20. And Pharoe commanded men concerning him 
 and sent him away, and his wife, and all that he had. 
 
 CHAPTER II. 13 : 1—18. 
 
 Abram returns to Palestine ; he is left by Lot and re~ 
 ceives covenant III. 13 : 1 — 18. 
 
 13 : 1. And Abram went up from Egypt with his 
 wife and all that he had i and Lot went with him, to 
 the south [of Palestine,] 
 
 2. And Abram was very rich in cattle, silver and 
 gold. 
 
 3. And he went in his removals from the south to 
 Bethel, the place where his tent was at first, between 
 Bethel and Ai, 
 
 4. To the place of the altar that he made there at 
 first, and there Abram called on the name of Jeve. 
 
8 ABRAM RETURNS TO PALESTINE. 
 
 5. And Lot also, who went with Abram, had flocks, 
 herds and tents. 
 
 6. And the land could not bear them to live to- 
 gether, for their wealth was great, and they could not 
 live together. 
 
 7. And there was strife between the herd men of 
 Abram and the herdmen of Lot ; and the Canaanite 
 and PerizEite then dwelt in the land. 
 
 8. And Abram said to Lot : Let there be no strife, 
 I pray you, between me and you, nor between my 
 herdmen and your herdmen, for we are brothers. 
 
 9. Is not all the land before you ? Separate your- 
 self now from me ; if you go to the left, I will go to 
 the right ; and if you go to the right, I will go to the 
 left. 
 
 10. And Lot lifted up his eyes, and saw all the 
 tract of the Jordan, that it was well watered before 
 Jeve destroyed Sodom and Gomore, like a garden of 
 Jeve, like the land of Egypt, as you go to Zur [Zuar.] 
 
 11. And Lot chose the tract of the Jordan, and 
 moved east, and they separated from each other. 
 
 12. And Abram dwelt in Palestine, and Lot in the 
 tract [of the Jordan], and pitched his tent in Sodom. 
 
 13. And the men of Sodom were wicked and sinned 
 greatly against Jeve. 
 
 14. Jeve said to Abram after Lot separated from 
 him ; Lift up your eyes now and see from the place 
 where you are, north, south, east and west, 
 
 15. For all the land which you see will I give you 
 and your seed forever. 
 
 16. And I will make your seed like the dusts of the 
 
ABEAM FIGHTS SUCCESSFULLY. V 
 
 earth. If a man can number the dusts of the earth, 
 then shall your seed be numbered, 
 
 17. Rise and go about the land, through its length 
 and breadth ; for I will give it to you. 
 
 18. And Abram moved his tent and went and dwelt 
 in the oaks of Mamra, which were in Hebron, and 
 built an altar to Jeve. 
 
 CHAPTER III. 14: 1—29. 
 
 Abram fights successfully, and is blessed by Melchisedec. 
 
 14: 1. And it came to pass in the days of Amra- 
 phal king of Shinar, Arioch king of Allasar, Kedor- 
 lumer king of Elam, and Tidal king of Goim, 
 
 2. That they made war on Bera king of Sodom, 
 Birsha king of Gomore, Senab king of Adme, Shem- 
 abar king of Zeboim, and the king of Bela, which is 
 Zur. 
 
 3. All these kings formed an alliance in the vale of 
 Siddim, w T hich was by the salt sea. 
 
 4. Twelve years they served Kedorlumer ; in the 
 thirteenth year they rebelled ; 
 
 5. And in the fourteenth year came Kedorlumer 
 and the kings with him, and smote the Rephaim in 
 Ashteroth Karnim, the Zuzim in Ham, the Emim in 
 the plain of Kerithim, 
 
 6. And the Horites in their mount Seir, even to 
 Ail Paran, which was before the wilderness. 
 
 7. And they returned and came to Ain Mishpat, 
 which was Kadesh, and smote all the country of the 
 Amalekites, and also the Amorites who dwelt in Haz- 
 zon-tamar. 
 
10 ABEAM FIGHTS SUCCESSFULLY. 
 
 8. And the kings of Sodom, Gomore, Zeboim and 
 Bela, which is Zur, went uut and set themselves in 
 battle array in the vale of Siddim, 
 
 9. Against Kedorlumer king of Elam, Tidal king 
 of Goim, Amraphal king of Shinar, and Arioch king 
 of Ellasar, four kings against five. 
 
 10. And the vale of Siddim was full of pits of bi- 
 tumen ; and the kings of Sodom and Gomore fled and 
 fell there, and the rest fled to the mountain. 
 
 11. And they took all the goods of Sodom and Go- 
 more, and all their provisions, and went away ; 
 
 12. And they took Lot, Abram's brother, and his 
 goods ; for he dwelt in Sodom, 
 
 18. And one that escaped, came and told Abram 
 the Hebrew ; and he dwelt in the oaks of Mamra the 
 Amorite, brother of Ashcol and Aner, who were in 
 covenant with him. 
 
 14. When Abram heard that his brother was taken 
 captive, he led out his trained men, those born in his 
 house, three hundred and eighteen, and pursued the 
 enemy to Dan ; 
 
 15. And he divided his troops that night, and his 
 servants smote them, and pursued them to Hobe, west 
 of Damascus. 
 
 16. And he recovered all the goods, and brought 
 back Lot and his goods, and the women, and the peo- 
 ple. 
 
 17. And the king of Sodom went out to meet him 
 after his return from smiting Kedorlumer, and the 
 kings that were with him, to the valley of Sheve, 
 which is the king's vale [Hezekiah's.] 
 
 18. And Meichisedec king of Salem, brought out 
 
ABEAM RECEIVES COVENANT IV. 11 
 
 bread and wine ; and he was a priest of Al Olion, [the 
 god Olion.] 
 
 19. And he blessed him and said : Blessed be 
 Abram of Al Olion, possessor of heaven and earth, 
 
 20. And blessed be Al Olion, who gave your ene- 
 mies into your hand j and he gave him a tenth of all. 
 
 21. And the king of Sodom said to Abram, Give 
 me the souls, and take the goods for yourself. 
 
 22. And Abram said to the king of Sodom, I lifted 
 my hand to Jeve Al Olion, possessor of heaven and 
 earth, 
 
 23. That I will not take a thing that is yours, from 
 a thread to a shoe-string, lest you should say, I made 
 Abram rich ; 
 
 24. Except only what the young men ate, and the 
 portion of the men that went with me, Aner, Ashcol 
 and Mamra ; let them take their portions. 
 
 CHAPTER IV. 15 : 1—20. 
 
 Abram receives covenant IV., sealed with sacrifices. 
 
 15 : 1. After these things came the Word of Jeve 
 in a vision, saying : Fear not, Abram ; I am your 
 shield, and your very great reward, 
 
 2. And Abram said: Master Jeve, what will you 
 give me, when I go childless and the steward of my 
 house is this Eleazar of Damascus ? 
 
 3. And Abram said : Behold, you have given me 
 no seed ; and behold, a son of my house will be my 
 heir. 
 
 4. And behold, the Word of Jeve came to him say- 
 
12 ABRAM RECEIVES COVENANT IV. 
 
 ing : This [man] shall not be your heir ; but one to 
 come from your loins shall be your heir. 
 
 5. And he led him out and said : Look now at the 
 heaveus and count the stars if you can ; and he said to 
 him, So shall your seed be. 
 
 6. And he believed Jeve, and he counted it to him 
 for righteousness. 
 
 7. And he said to him, I am Jeve, who brought 
 you from Ur of the Chaldeans, to give you this land 
 for a possession. 
 
 8. And he said, Master Jeve, how shall I know 
 that I shall possess it ? 
 
 9. And he said to him : Take for me a heifer and 
 ram, each three years old, a turtle dove, and a young 
 pigeon; 
 
 10. And he took all these, and divided them in the 
 middle, and put one part against another, but divided 
 not the birds. 
 
 11. And birds of prey came down on the carcasses, 
 and Abram drove them away. 
 
 12. And when the sun set, a deep sleep fell on 
 Abram, and behold a terror of great darkness fell on 
 him, 
 
 13. And Jeve said to Abram, Know surely that 
 your seed shall be a stranger in a land not theirs ; and 
 they shall cause them to serve, and afflict them four 
 hundred years. 
 
 14. Then I will judge the nation that they shall 
 serve, and afterwards they shall come forth with great 
 riches. 
 
 15. But you shall come to your fathers in peace, 
 and be buried in a good old age ; 
 
ABRAM HAS ISHMAEL BY HAGAR. 13 
 
 16. And in the fourth generation they shall return 
 hither, for the iniquity of the Amorites is not yet full. 
 
 17. And it came to pass when the sun went down 
 that there was darkness ; and behold, there was a 
 smoking furnace, and burning lamp, that passed be* 
 tween these pieces. 
 
 18. On that day Jeve made a covenant with Abram, 
 saying : I will give this land to your seed, from the 
 river of Egypt to the great river Euphrates ; 
 
 19. The Kenites, Kenizites, Cadmonites, 
 
 20. Hittites, Perizites, Eephaim, 
 
 21. Amorites, Canaanites, Girgashites and Jebusites, 
 
 CHAPTER V. 16: 1—16. 
 
 Abram has Ishmael by Hagar ; Story of Hagar. 
 
 16 : 1. And Sari, Abram's wdfe, bore him no chil- 
 dren, and the had an Egyptian maid-servant, whose 
 name was Hagar. 
 
 2. And Sari said to Abram : Behold now, Jeve has 
 restrained me from bearing ; go in, I pray you, to my 
 maid-servant ; perhaps I may be built up from her. 
 And Abram heard to Sari. 
 
 3. And Sari, Abram's wife, took Hagar, her Egyp- 
 tian maid-servant, at the end of ten years of Abram's 
 dwelling in Palestine, and gave her to Abram, her 
 husband, to be his wife. 
 
 4. And he went in to Hagar, and she conceived J 
 and when she saw that she had conceived, she de- 
 spised her mistress. 
 
 5. And Sari said to Abram, My wrong be on you ; 
 
14 ABRAM HAS ISHMAEL BY HAGAR. 
 
 I put my maid-servant in your bosom, and when she 
 saw that she had conceived, she despised me ; let Jeve 
 judge between me and you. 
 
 6. And Abram said to Sari: Behold, your maid- 
 servant is in your hand ; do to her as seems good in 
 your sight. And Sari afflicted her, and she fled from 
 her presence. 
 
 7. And angel Jeve found her by a fountain in the 
 wilderness, by the fountain in the way to Shur, 
 
 8. And said : Hagar, Sari's maid-servant, whence 
 did you come ? and whither are you going ? And she 
 said, I fled from the presence of my mistress Sari. 
 
 9. &nd angel Jeve said to her : Return to your 
 mistress, and endure hardship under her hand. 
 
 10. And angel Jeve said to her, I will surely mul* 
 tiply greatly your seed, and it shall not be numbered 
 for multitude. 
 
 11. And angel Jeve said to her, Behold, you are 
 with child, and you shall bear a son, and call him 
 Ishmael, for Jeve heard of your affliction ; 
 
 12. And he shall be a wild man; his hand shall be 
 against every man, and every man's hand against him; 
 and he shall dwell in the presence of all his brothers. 
 
 13. And she called on the name of Jeve, who spoke 
 to her, saying, You are an Al that sees me ; for she 
 said : Have I not here seen him that looks after me? 
 
 14. Therefore they called the well Barlahiri, [well 
 of him that saw me]. Behold, it is between Kadesh 
 and Bered. 
 
 15. And Hagar bore Abram a son ; and Abram 
 called him Ishmael. 
 
ABEAM RECEIVES COVENANT V. 15 
 
 16. And Abram was 86 years old when Hagar bore 
 Ishmael to him. 
 
 CHAPTER VI. 17: 1—27. 
 
 Abram receives from Shaddi covenant V. y with circum* 
 cision. 
 
 17: 1. And Abram was 99 years old, and Jeve [a 
 god] appeared and said to him : I am Al Shaddi ; 
 walk before me and be perfect ; 
 
 2. And I will make my covenant between me and 
 you, and multiply you exceedingly. 
 
 3. And Abram fell on his face, and God spoke to 
 him, saying : 
 
 4. Behold, my covenant is with you, and you shall 
 be a father of a multitude of nations. 
 
 5. You shall no mote be called Ab-ram [high fa- 
 ther], but Abraham [father of a multitude] ; for I will 
 make you a father of a multitude of nations. 
 
 6. And I will make you exceedingly fruitful, and 
 make nations of you ; and kings shall be born trom 
 you. 
 
 7. I will establish my covenant between me and 
 you, and your seed after you in their generations, for 
 an eternal covenant, to be a god to you and to your seed 
 after you ; 
 
 8. And I will give you and your seed after you, the 
 land of your sojourning, all Palestine, for an eternal 
 possession ; and I will be their God. 
 
 9. And God said to Abraham : You shall keep my 
 covenant, you and your seed after you, for their gene- 
 rations. 
 
16 ABRAM RECEIVES COVENANT V. 
 
 10. This is the covenant which you shall keep be- 
 tween me and you, and between your seed after you ; 
 every male of you shall be circumcised. 
 
 11. And you shall circumcise the flesh of your fore- 
 skin, and it shall be a sign of the covenant between 
 me and you. 
 
 12. A son of eight days shall be circumcised among 
 you, every male of your generations, the child of the 
 house, the purchase of money, and every son of a 
 stranger that is not from your seed, shall be circum- 
 cised. 
 
 13. The child of your house shall be circumcised, 
 and the purchase of money, and my covenant shall be 
 in your flesh, for an eternal covenant ; 
 
 14. And the uncircumcised male shall be cut off 
 from his people; he has broken my covenant. 
 
 15. And God said to Abraham : Sari, your wife, 
 shall not be called Sari [my princes], but Sarah 
 [princess.] 
 
 16. And I will bless her, and give you a son from 
 her; and- she shall be [a mother of ] nations, and 
 kings of peoples shall be born from her. 
 
 17. And Abraham fell on his face and laughed, and 
 said in his heart : Shall a son be born to one a hundred 
 years old ? and shall Sarah bear at the age of ninety 
 years ? 
 
 18. And Abraham said to the god : O that Ish- 
 mael may live before you ! 
 
 19. And God said : Sarah your wife shall surely 
 bear you a son, and you shall call him Isaac [Laugh- 
 ter], and I will establish my covenant with him, and 
 with his seed after him, for an eternal covenant. 
 
JEVE AND OTHER CELESTIALS ENTERTAINED. 17 
 
 20. I have heard you also for Ishmael ; behold, I 
 will bless and multiply him ; I will make him fruit- 
 ful and multiply him exceedingly; he shall beget 
 twelve princes, and I will make him a great nation. 
 
 21. And I will establish my covenant with Isaac, 
 whom Sarah shall bear to you, in due time the next 
 year. 
 
 22. And he ceased to speak with Abraham, and God 
 ascended from before him. 
 
 23. Then Abraham took Ishmael his son, and all 
 the children of his house, and the purchase of his 
 money, every male among the men of his house, and 
 circumcised the flesh of their foreskin in that same 
 day, as God commanded him. 
 
 24. And Abraham was ninety-nine years old, 
 
 25. And Ishmael his son, thirteen years old, when 
 he circumcised the flesh of their foreskin; 
 
 26. Abraham and Ishmael his son were circumcised 
 on that same day ; 
 
 27. And all the men of his house, the child of his 
 house, and the purchase of money from a stranger, 
 were circumcised with him. 
 
 CHAPTEE VII. 18 : 1—33. 
 
 Jeve and two other celestials entertained ; Jeve again 
 promises Abraham a son by Sarah, and tells him of 
 his purpose in respect to Sodom; Abraham inter- 
 cedes for Sodom. 
 
 18 : 1. And Jeve appeared to him in the oaks of 
 Mamra, and he was sitting at his tent door in the 
 heat of the day ; 
 
18 JEVE AND OTHER CELESTIALS ENTERTAINED. 
 
 2. And he lifted up his eyes and looked, and be- 
 hold three men stood before him ; and he saw, and 
 ran to meet them from the tent door, and bowed him- 
 self to the ground, 
 
 3. And said, Masters, if now I have found favor in 
 your sight, go not, I pray you, by your servant ; 
 
 4. Let now a little water be brought, and do you 
 wash your feet, and rest yourselves under the tree. 
 
 5. I will bring a mouthful of bread ; and do you re- 
 fresh yourselves, and then you shall pass on ; because 
 for this have you come to your servant. And they 
 said : Well, do as you have said. 
 
 6. And Abraham hastened to the tent to Sarah, and 
 said : Prepare quickly three seahs [36 quarts] of flour, 
 knead it and make cakes. 
 
 7. And Abraham ran to the herd and took a calf 
 tender and good, and gave it to the boy, and he has- 
 tened to dress it. 
 
 8. And he took butter and milk, and the calf which 
 he had cooked, and set food before them, and stood by 
 them under the tree, and they ate. 
 
 9. And they said to him : Where is Sarah your wife? 
 And he said : Behold, in the tent. 
 
 10. And [Jeve] said : I will surely return to you at 
 the time for a life [a birth], and behold, Sarah your 
 wife shall have a son. And Sarah heard at the tent 
 door, for he was behind it. 
 
 11. And Abraham and Sarah were old, and it had 
 ceased to be with Sarah, in the manner of women; 
 
 12. And Sarah laughed within herself, saying, After 
 I have become old, shall I have pleasure still, and my 
 master is old ? 
 
JEVE AND OTHER CELESTIALS ENTERTAINED. 19 
 
 13. And Jeve said : Abraham, why is this ? Sarah 
 laughed, saying : Shall I really bear when I am old ? 
 
 14. Is anything too wonderful for Jeve ? In due 
 time I will return to you, at the time for a birth, and 
 Sarah shall have a son. 
 
 15. And Sarah lied, saying : I did not laugh, for 
 she was afraid. But he said : No, you certainly did 
 laugh. 
 
 16. And the men rose up from there and looked to- 
 ward Sodom ; and Abraham went with them to see 
 them on the way. 
 
 17. And Jeve said : Shall I hide this thing which I 
 do from Abraham ? 
 
 17. Abraham will surely be a great and strong na- 
 tion, and all nations of the earth will be blessed in him. 
 
 19. For I know him, that he will command his sons 
 and his house after him, and they will keep the way 
 of Jeve, to do righteousness and judgment, that Jeve 
 may bring on Abraham all that he has said concern* 
 ing him. 
 
 20. And Jeve said : There is a cry of distress from 
 Sodom and Gomore, for it is great, and of their sin, 
 for it is extremely oppressive ; 
 
 21. I will go down now and see if they have done 
 entirely accord iag to her cry that has come to me, and 
 if not I will know. 
 
 22. And the men turned from them and went to- 
 ward Sodom ; but Abraham stood yet before Jeve ; 
 
 23. And Abraham came near and said : Will you 
 indeed^destroy the righteous with the wicked ? 
 
 24. Perhaps there are fifty righteous men in the 
 
20 JEVE AND OTHER CELESTIALS ENTERTAINED. 
 
 city j will you destroy, and not spare the place for 
 fifty righteous men that are in it ? 
 
 25. Far be it from you to do according to this 
 thing ; to kill the righteous with the wicked, and 
 that it should be with the righteous as with the 
 wicked. Will not the judge of all the earth do right? 
 
 26. And Jeve said : If I find fifty righteous men 
 in the city, I will spare the whole place for their sake. 
 
 27. And Abraham answered and said : Behold now 
 I have taken it on me to speak to my master, though 
 
 I am dust and ashes, 
 
 28. Perhaps there will lack five of the fifty right- 
 eous men. Will you for the lack of five destroy all 
 the city ? And he said : I will not destroy [the city] 
 if I find there forty-five. 
 
 29. And he spoke to him yet again, and said : Per- 
 haps there will be found 40? And he said: I will 
 not destroy fit] for 40. 
 
 30. And he said : Let not [my master] be angry, 
 and I will speak [further]. Perhaps there will be 
 found there thirty. And he said : I will not destroy 
 it if I find thirty. 
 
 31. And he said : Behold now I have taken it 
 on me to speak to my master, perhaps twenty will be 
 found there. And he said : I will not destroy it for 
 twenty. 
 
 32. And he said : Let not [my master] be angry, 
 and I will speak this once : Perhaps ten will be found 
 there. And he said : I will not destroy it for ten. 
 
 33. And Jeve went away when he had finished 
 speaking with Abraham ; and Abraham returned to 
 his place. 
 
TWO ANGELS VISIT LOT. 21 
 
 CHAPTER VIII. 19: 1—38. 
 
 The two angels that left Abraham visit Lot, and are en- 
 tertained by him ; vile conduct of the Sodomites ; the 
 city destroyed; Lot and two daughters saved, and 
 their subsequent misdoings. 
 
 19 : 1. And the two angels came to Sodom at eve* 
 ning ; and Lot sat in the gate of Sodom ; and Lot 
 saw, and rose up to meet them, and bowed his face to 
 the ground. 
 
 2. And said : See here, my masters, turn, I pray 
 you, to the house of your servant, and lodge, and wash 
 your feet, and rise early and go on your way. And 
 they said : No, but we will lodge in the street ; 
 
 3. But he urged them much, and they went with 
 him ; and he came to his house, and made them a 
 feast, and baked unleavened cakes, and they ate. 
 
 4. They had not yet laid down, when the men of 
 the city surrounded the house, young and old, all the 
 people from the extreme [parts of the city]. 
 
 5. And they called to Lot, and said to him : Where 
 are the men that came to you to-night ? Bring them 
 out that we may know them, 
 
 6. And Lot went out of the door to them, and shut 
 the door after him, 
 
 7. And said : Do no wrong, brothers. 
 
 8. Behold now I have two daughters, who have 
 not known man ; them will I bring out to you, and 
 do to them as is good in your sight ; only to these 
 men do nothing ; for therefore came they under the 
 shadow of my roof. 
 
 9. But they said : Stand back ; and they said : This 
 
22 TWO ASGEffS VISIT LOT. 
 
 man came to sojourn, and now he will be a judge ; we 
 will do worse to you than to them ; and they pressed 
 Lot exceedingly, and drew near to break clown the 
 door. 
 
 10. And the men put out their hands and took Lot 
 in to them ; 
 
 11. And smote the men with blindness, from the 
 least to the greatest of them, and they strove in vain 
 to find the door. 
 
 12. And the men said to Lot : Whom have you 
 here ? your son-in-law, sons and daughters ? all 
 whom you have in the city bring out from this place, 
 
 13. For their cry is great before Jeve, and he has 
 sent us to destroy it. 
 
 14. And Lot went out and spoke to his sons-in-law, 
 who had married his daughters, and said : Rise, and 
 come out of this place, for Jeve will destroy the city ; 
 and he was in the sight of his sons-in-law as one that 
 mocked. 
 
 15. And when the morning came, the angels hast- 
 ened Lot, saying : Rise, take your wife and two 
 daughters, that are found here, lest you be consumed 
 in the iniquity of the city. 
 
 16. And while he lingered, the men took his hand, 
 and his wife's hand, and the hands of his two daugh- 
 ters, in the kindness of Jeve for him, and brought him 
 out, and set him down without the city. 
 
 17. And it came to pass, when they had brought 
 them out, that they said to them : Escape for your 
 lives, look not behind you, nor stay in all the plain, 
 escape to the mountain, lest you be destroyed. 
 
 18. And Lot said to them ; No, masters ; 
 
TWO ANGELS VISIT LOT. 23 
 
 19. Behold now your servant has found favor in 
 your sight, and you have dealt very kindly with me, 
 to save my life ; I can not escape to the mountain, 
 lest evil overtake me and I die ; 
 
 20. Behold now this city is near to flee to, and it is 
 small ; let me escape thither; is it not small ? and my 
 life will be saved ? 
 
 21. And he said to him : Behold I have accepted 
 you in this, not to destroy the city of which you 
 speak. 
 
 22. Hasten your escape thither, for I can do no- 
 thing till you have gone there ; therefore he called 
 the name of the place Zur [Zoar]. 
 
 23. The sun went forth on the earth, and Lot went 
 to Zur. 
 
 24. And Jeve rained on Sodom and Gomore brim- 
 stone and fire from Jeve out of heaven ; 
 
 25. And overthrew those cities, and all the plain? 
 and all the inhabitants of the cities, and that which 
 grew on the ground. 
 
 26. And his wife looked back from behind him, 
 and became a pillar of salt. 
 
 27. And Abraham rose early in the morning, and 
 [went] to the place where he stood before Jeve, 
 
 28. And looked towards Sodom and Gomore, and 
 over all the face of the plain, and saw, and behold 
 the smoke of the land went up like the smoke of a 
 furnace. 
 
 29. And it came to pass, when God destroyed the 
 cities of the plain, that he remembered Abraham, and 
 sent Lot from the midst of the destruction when he 
 destroyed the cities in which he dwelt. 
 
24 TWO ANGELS VISIT LOT. 
 
 30. And Lot went up from Zur, and dwelt on a 
 mountain, and his two daughters with him ; for he 
 was afraid to dwell in Zur, and he and his two daugh- 
 ters dwelt in a cave. 
 
 31. And the firstborn said to the younger : Our 
 father is an old man, and there is not a man in the 
 land to come in to us after the manner of all the 
 earth ; 
 
 32. Come, let us make our father ^rink wine, and 
 we will lie with him, and preserve seed from our 
 father, 
 
 33. And they made their father drink wine that 
 night, and the firstborn came and slept with her fa- 
 ther, and he knew not when she lay down nor when 
 she rose. 
 
 34. And it came to pass on the next day that the 
 firstborn said to the younger: Behold I lay with ray 
 father yesterday, let us make him drink wine to-night 
 also, and do you go and lie with him, that we may 
 save seed from our father. 
 
 35. And they made their lather drink wine that 
 night also, and the youngest [daughter] rose and lay 
 with him^ and he knew not when she lay down, nor 
 when she rose. 
 
 36. And the two daughters of Lot conceived by 
 their father, 
 
 37. And the firstborn .bore a son, and called him 
 Moab. He is the father of Moab to this day. 
 [715 B. C] 
 
 38. And the younger also bore a son, and she called 
 him Ben-ammi ; he is the father of the sons of Am- 
 nion to this day. 
 
ABRAHAM GOES TO GERAR. 25 
 
 CHAPTER IX, 20:1—18. 
 
 Abraham goes to Gerar, and has trouble there on ac- 
 count of his wife. 
 
 20 : 1. Abraham moved from there south, and 
 dwelt between Kadesh and Shur, and sojourned in 
 Gerar. 
 
 2. And Abraham said of Sarah : She is my sister ; 
 and Abimelech, king of Gerar, sent and took Sarah. 
 
 3. And God came to Abimelech in a dream by 
 night, and said to him: Behold you are a dead man, 
 because of the woman whom you have taken ; for she 
 is a husband's wife. 
 
 4. And Abimelech had not approached her ; and 
 he said : Master, will you destroy a righteous nation ? 
 
 5. Said he not to me : She is my sister ? and also 
 said she not : He is my brother ? In the integrity of 
 my heart and in the innocency of my hands 1 did 
 this. 
 
 6. And the god said to him in a dream : I know 
 that in the integrity of your heart you did this, and I 
 held you back from sinning against me. For that 
 reason I did not sutler you to touch her. 
 
 7. And now return the man's wife, for he is a pro- 
 phet, and will pray for you, and you shall live ; but 
 if you do not return her, know that you shall cer- 
 tainly die, and all that belongs to you. 
 
 8. Then Abimelech rose early in the morning, and 
 called all his servants, and told all these things in 
 their ears, and the men feared greatly. 
 
 9. And Abimelech called Abraham, and said to 
 him : What have you done to us ? and in what did I 
 
26 ABRAHAM GOES TO GERAR. 
 
 sin against you, that you brought on me and on my 
 kingdom this great sin ? You did to me things that - 
 should not be done. 
 
 10. And Abimelech said to Abraham : What did 
 you see, that you did this thing ? 
 
 11. And Abraham said : I said, Surely there is no 
 fear of gods in this place ; and they will kill me be- 
 cause of my wife. 
 
 12. And really also she is my sister ; she is the 
 daughter of my father, but not of my mother, and she 
 became my wife. 
 
 13. And it came to pass when gods caused me to 
 wander from my father's house, that I said to her : 
 This is the kindness which you shall do me in every 
 place where Ave go ; say of me : He is my brother. 
 
 14. And Abimelech took sheep, cattle, men serv- 
 ants and maid servants, and gave [them] to Abraham, 
 and restored to him Sarah his wife. 
 
 15. And Abimelech said : Behold my land is be- 
 fore you, dwell where you please. 
 
 16. And he said to Sarah : Behold I have given 
 your brother a thousand [shekels] of silver [$600] ; 
 behold he shall be to you for a covering of the eyes 
 to all that are with you, and to all. [Thus] was she 
 reproved. 
 
 17. And Abraham prayed to the God; and God 
 healed Abimelech, his wife, and his maid servants, 
 and they bore children ; 
 
 18. For Jeve had closed every womb of the house 
 of Abimelech because of Sarah, Abraham's wife. 
 
ISAAC IS BORN. 27 
 
 CHAPTER X. 21 : 1—21. 
 
 Isaac is boim, and Hagar and Ishmael are banished. 
 
 21 : 1. And Jeve visited Sarah, and did to her as 
 he said ; 
 
 2. And Sarah conceived, and bore a son to Abra- 
 ham in his old age, at the set time, as God said to 
 them. 
 
 3. And Abraham called his son, whom Sarah bore 
 to him, Isaac. 
 
 4. And Abraham circumcised Isaac when he was 
 eight days old, as God commanded him. 
 
 5. And Abraham was an hundred years old when 
 Isaac was born to him. 
 
 6. And Sarah said : God has made me laugh, and 
 every one that hears will laugh with me. 
 
 7. And she said : Who would have told Abraham 
 that Sarah would nurse sons ? but I have borne a son 
 to his old age. 
 
 8. And the child grew, and was weaned ; and Abra- 
 ham made a great feast on the day that Isaac was 
 weaned. 
 
 9. And Sarah saw the son of Hagar, the Egyptian, 
 which she bore to Abraham, mock ; 
 
 10. And she said to Abraham : Cast out this maid 
 servant and her son, for the son of this maid servant 
 shall not inherit with my son Isaac. 
 
 11. And the thing was evil in the sight of Abra- 
 ham, concerning his son. 
 
 12. And God said to Abraham : Let it not be evil 
 
28 ISAAC IS BORN. 
 
 in your sight concerning the child, nor concerning 
 your maid servant ; in all that Sarah says to you, hear 
 to her, for in Isaac shall your seed be called. 
 
 13. And as to the son of the maid servant, I will 
 make a nation also of him because he is your son. 
 
 14. And Abraham rose early in the morning, and 
 took bread and a leather bottle of water, and gave 
 them to Hagar, and put them on her shoulder, and 
 the child, and sent her away, and she went and wan- 
 dered in the wilderness of Barsheba. 
 
 15. And the water was used in the bottle, and she 
 cast the child under one of the bushes, 
 
 16. And went and sat down by herself at the dis- 
 tance of the drawing of a bow, for she said : I can not 
 see the child die ; and she sat down before [him], and 
 lifted up her voice and wept. 
 
 17. And God heard the voice of the boy ; and the 
 angel of God called to Hagar out of heaven, and said 
 to her : What is the matter with you, Hagar ? Fear 
 not ; for God heard the voice of the boy where he is. 
 
 18. Rise, take the boy, and hold him in your hand, 
 for I will make of him a great nation. 
 
 19. And God opened her eyes, and she saw a well 
 of water, and went and filled the bottle with water, 
 and gave the boy drink. 
 
 20. And God was with the boy, and he grew, and 
 dwelt in the wilderness, and was a great archer. 
 
 21. And he dwelt in the wilderness of Paran, and 
 his mother took him a wife from the land of Egypt. 
 
ABRAHAM MAKES A COVENANT. 29 
 
 CHAPTER XI. 21 : 22—34. 
 
 Abraham makes a covenant with the king of Gerar. 
 
 21 : 22. And it came to pass at that time that Abi- 
 melech and Phicol, the general of his army, spoke to 
 Abraham, saying : God is with you in all that you do. 
 
 23. And now swear to me by God, that you will 
 not deal falsely with me, nor with my son, nor my 
 son's son. According to the kindness which I have 
 shown you, do you deal with me, and with the land 
 in which you have sojourned. 
 
 24. And Abraham said : I will swear. 
 
 25. And Abraham reproved Abimelech because of 
 a well of water which Abimelech's servants took by 
 force. 
 
 26. And Abimelech said : I knew not who did this 
 thing, neither did you tell me, nor did I hear of it till 
 to-day. 
 
 27. And Abraham took sheep and cattle and gave 
 them to Abimelech, and they made a covenant. 
 
 28. And Abraham set apart seven ewe lambs of the 
 flock ; 
 
 29. And Abimelech said : What mean these seven 
 ewe lambs that you have set apart ? 
 
 30. And he said : Verily, these seven ewe lambs 
 shall you take from my hand, that it may be for a 
 witness that I dug this well. 
 
 31. Therefore he called that place, because they 
 swore there, Barsheba. 
 
 32. And Abimelech and Phicol the general of his 
 army rose, and returned to the land of the Philis- 
 tines. 
 
30 GOD TEMPTS ABRAHAM. 
 
 33. And he planted a grove in Barsheba, and called 
 there on the name of Jeve, the Al eternal. 
 
 34. And Abraham sojourned in the land of the 
 Philistines many days. 
 
 CHAPTER XII. 22 : 1—19. 
 
 God tempts Abraham, and Jeve gives him Covenant VI. 
 
 22 : 1. And it came to pass after these things, that 
 the God tempted Abraham ; and he said to him, Abra- 
 ham : and he said : Behold me. 
 
 2. A.nd he said : Take now your dear son, Isaac, 
 whom you love, and go to the land of Moriah, and 
 offer him there for a burnt offering on one of the 
 mountains of which I will tell you. 
 
 3. And Abraham rose early in the morning, and 
 harnessed his ass, and took two of his servants with 
 him, and Isaac his son ; and split wood for the sacri- 
 fice, and rose and went to the place cf which the God 
 told him. 
 
 4. On the third day he lifted up his eyes, and saw 
 the place afar off. 
 
 5. And Abraham said to his servants : Stay here 
 with the ass, and I and the boy will go yonder and 
 worship, and return to you. 
 
 6. And Abraham took the wood for the burnt of» 
 ferin^, and put it on Isaac his son, and took in his 
 hand the fire aud the knife ; and the two went to- 
 gether. 
 
 7. And Isaac spoke to Abraham his father, and 
 said : Behold the fire and the wood, and where is the 
 sheep for a burnt offering? 
 
GOD TEMPTS ABRAHAM. 31 
 
 8. And Abraham said, God will provide him the 
 sheep for a burnt offering, my son. And the two 
 went on together. 
 
 9. And they came to the place of which the God 
 told him. And Abraham built there an altar, and ar- 
 ranged the wood, and bound Isaac his son, and laid 
 him on the altar on the wood. 
 
 10. And Abraham stretched forth his hand, and 
 took the knife to kill his son. 
 
 11. And angel Jeve called to him from heaven, 
 and said : Abraham, A braham, and he said : Be- 
 hold me. 
 
 12. And be said : Lay not your hand on the boy, 
 nor do a thing to him. For now I know that you 
 fear gods, since you withheld not your beloved son 
 from me. 
 
 13. And Abraham lifted up his eyes and saw and 
 behold a ram was behind him caught in a thicket by 
 his horns ; and Abraham went and took the ram, and 
 offered him for a burnt offering instead of his son. 
 
 14. And Abraham called the place Jeve-jire [Jeve 
 will provide], and it is said to [this] day, Jeve will 
 provide on the mountain. 
 
 15. And angel Jeve called to Abraham a second 
 time from heaven, 
 
 16. And said to him, I swore by myself, says Jeve, 
 because you did this, and withheld not your son, your 
 much-loved son, 
 
 17. That I will surely bless you, and multiply your 
 seed as the stars of heaven, and as the sands on the 
 sea shore ; your seed shall possess the gate of his ene- 
 mies, 
 
32 THE FAMILY OF NAHOB. 
 
 18. And in your seed shall all the nations of the 
 earth be blessed, because you obeyed my voice, 
 
 19. And Abraham returned to his servants, and 
 they arose and went together to Barsheba. 
 
 CHAPTER XIII. 22: 20—24. 
 
 The family of Nahor. 22 : 20—24. 
 
 22 : 20. And it came to pass after these things, that 
 it was told Abraham, saying : Behold, Milke also has 
 borne sons to your brother Nahor, 
 
 21. Uz his first bom, Buz his brother, Kemual fa- 
 ther of Aram [Syria], 
 
 22. Chesed, Hazo, Pildash, Idlaph and Bethuel. 
 
 23. And Bethuel begat Rebecca. Milke bore these 
 eight to Xahor, Abraham's brother. 
 
 24. And his concubine, whose name was Reume, 
 also bore him Tebah, Gaham, Tahash and Moche. 
 
 CHAPTER XIV. 
 
 Sarah dies, and Abraham buys a field for a burying 
 place. 23 : 1—20. 
 
 23 : 1. And the life uf Sarah was one hundred and 
 twenty-seven years. 
 
 2. And Sarah died in Kirith-arba, which is Hebron 
 in Palestine. And Abraham came to lament for Sarah 
 and to mourn for her ; 
 
 3. And Abraham arose from before his dead, and 
 spoke to the sons of Heth, saying : 
 
 4. I am a stranger and sojourner with you ; give 
 
SARAH DIES. 33 
 
 me a possession of a burying place with you, that I 
 may bury my dead from my sight. 
 
 5. And the sons of Heth answered Abraham, say- 
 ing to him : 
 
 6. Hear me, master, you are a prince of God among 
 us ; in the choice of our burying places, bury your 
 dead ; not a man of us will hinder you from burying 
 your dead. 
 
 7. And Abraham rose and bowed to the people of 
 the land, the sons of Heth, 
 
 8. And spoke to them, saying: If it is your mind 
 that T should bury my dead from my sight, hear me> ' 
 and entreat for me, Ephron son of Zohar, 
 
 9. To give me the cave of Machpele, which belongs 
 to him, which is at the end of his field ; it shall be 
 given me for its full value in silver, for a possession, 
 for a burying place. 
 
 10. And Ephron, the Hittite, answered Abraham 
 in the hearing of the sons of Heth, of all that enter 
 into the gate of the city, saying : 
 
 11. No, my master, hear me ; I give you the field, 
 and the cave which is in it I give you, in the sight of 
 the sons of my people I give it to you ; bury your 
 dead. 
 
 12. Then Abraham bowed himself before the peo~ 
 pie of the land, 
 
 13. And spoke to Ephron in the hearing of the 
 people of the land, saying : If you will indeed give it 
 to me, I will will give silver for the field ; take it of 
 me, and I will bury my dead there. 
 
 14. And Ephron answered Abraham, saying : 
 
 15. My master, hear me ; the land is worth four 
 
34 ABRAHAM OBTAINS A WIFE FOR ISAAC. 
 
 hundred shekels of silver ; what is that between you 
 and me ? bury your dead. 
 
 16. And Abraham heard to Ephron, and weighed to 
 him the silver that he named in the hearing of the 
 sons of Heth, four hundred shekels of silver, current 
 with the merchant, [$240.] 
 
 17. And the field of Ephron which was in Mach- 
 pele, before Mamre, the field and the cave in it, and 
 all the trees in the field, [and] in its borders round 
 about, 
 
 18. Were conveyed to Abraham for a possession in 
 the sight of the sons of Heth, of all that enter the gate 
 of the city. 
 
 19. And after that, Abraham buried Sarah his wife 
 in the cave of the field of Machpele, before Mamra, 
 which is Hebron in Palestine. 
 
 20. And the field and the cave in it, were conveyed 
 to Abraham for a possession for a burying place from 
 the sons of Heth. 
 
 . CHAPTER XV. 24 : 1—57. 
 
 Abraham obtains a wife for Isaac from Syria. 
 
 24 : 1. And Abraham was an old man and ad- 
 vanced in years, and Jeve had blessed him in all things. 
 
 2. And Abraham said to bis servant, the elder of 
 his house, the ruler of all he had, Put your hand now 
 under my thigh, 
 
 3. And I will swear you by Jeve, God of the heav- 
 ens and God of the earth, that you will not take a 
 wife for my son from the daughters of the Canaanites, 
 among whom I dwell ; 
 
ABRAHAM OBTAINS A WIFE FOR ISAAC. 35 
 
 4. But will go to the land of my nativity, and take 
 a wife for my son Isaac. 
 
 5. And the servant said to him : Perhaps the wo- 
 man will not come after me to this land ; shall I take 
 back your son to the land from which you came ? 
 
 6. And Abraham said to him : Take heed to your- 
 self that you do not take my son back there. 
 
 7. Jeve, God of the heavens, who took me from the 
 home of my father, and from the land of my nativity, 
 and who spoke to me and swore to me, saying : To 
 your seed will I give this land, will send his angel 
 before you, a ad you shall take a wife for my son from 
 there. 
 
 8. And if the woman will not come after you, you 
 shall be released from this my oath ; only take my son 
 back there. 
 
 9. And the servant put his hand under Abraham 
 his master's thigh, and was sworn according to this 
 word. 
 
 10. And the servant took ten of his master's camels, 
 and went ; all the goods of his master were in his 
 hand ; and he rose and went to Syria, to the city of 
 Nahor. 
 
 11. And he caused the camels to kneel at a well 
 outside of the city, at evening, at the time of the com- 
 ing of the water-carriers, 
 
 12. And said : Jeve, God of my master Abraham, 
 prosper me, I pray you, this day, and show kindness 
 to my master. 
 
 13. Behold, I will stand by the well, and the 
 daughters of the men of the city will come out to draw 
 water, 
 
36 ABRAHAM OBTAINS A WIFE FOR ISAAC. 
 
 14. And let it be that the young woman to whom 
 I shall say : Set down your pail, I pray you, that I 
 may drink ; and she shall say, I will give your camels 
 drink also ; let her be the one whom you have chosen 
 for your servant Isaac ; and by this let me know that 
 you have shown kindness to ray master. 
 
 15. And it came to pass before he had finished 
 speaking, that, behold, Rebecca came out who was 
 born to Bethuel, son of Milke, wife of Nahor, Abra- 
 ham's brother, and her pail was on her shoulder. 
 
 16. And the girl was of very fair appearance, a vir- 
 gin, and man had not known her ; and she went 
 down to the fountain, and filled her pail and came up. 
 
 17. And the servant ran to meet hpr, and said : 
 Give me, T pray you, a little water to drink from your 
 pail. 
 
 18. And she said : Drink, my master ; and she has- 
 tened and let down her pail on her hand, and gave 
 him drink. 
 
 19. When she finished giving him drink, she said : 
 I will also draw for the camels, till they have all 
 drunk. 
 
 20. And she hastened and emptied her pail into the 
 watering trough, and ran again to the well to draw, 
 and drew for all his camels. 
 
 21. And the man wondered at her, and considered, 
 to know whether Jeve had prospered his way or not ; 
 
 22. And it came to pass, when the camels had fin- 
 ished drinking, that he took a nose jewel ot a half 
 shekel's weight [137 grains] of gold, and two gold 
 bracelets for her hands ; 
 
 23. And said : Whose daughter are you? Tell me, 
 
ABRAHAM OBTAINS A WIFE FOR ISAAC. 37 
 
 I pray you ; is there a place to lodge in your father's 
 house ? 
 
 24. And she said to him, I am a daughter of Bethuel, 
 son of Milke, whom she bore to Nahor. 
 
 25. And she said to him : Both straw and fodder 
 are plenty with us, and there is also a place to lodge. 
 
 26. And the man bowed and worshiped Jeve, 
 
 27. And said : Blessed be Jeve, god of my master 
 Abraham, who has not left off his kindness, nor his 
 truth from being with my master; I was on the way and 
 he led me to the house of [my master's brother.] 
 
 28. And the girl ran and told the house of her 
 mother, according to these words. 
 
 29. And Rebecca had a brother, whose name was 
 Laban, and Laban ran out to the man at the well. 
 
 30. And when he saw the nose jewel and the brace- 
 lets on the hands of his sister, and [heard] the words 
 of Rebecca, saying : Thus said the man to me, he went 
 to the man, and behold, he stood by the camels at the 
 well. 
 
 31. And he said: Come, blessed of Jeve, why do 
 you stand without ? I have prepared the house and a 
 place for the camels. 
 
 32. And the man came to the house and ungirded 
 the camels ; and he gave straw and fodder for the 
 camels, and water to wash his feet, and the feet of the 
 men with him. 
 
 33. And food was set before him to eat ; but he 
 said : I will not eat till I tell my business. And he 
 said, Tell. 
 
 34. And he said : I am Abraham's servant. 
 
 35. And Jeve has blessed my master greatly, and 
 
 3 
 
38 ABRAHAM OBTAINS A WIFE FOB ISAAC. 
 
 made him great, aud given him sheep, cattle, silver, 
 gold, men servants, maid servants, camels, and asses. 
 
 36. And Sarah my master's wife, bore a son to my 
 master after she had become old, and he has given him 
 all that he had. 
 
 37. And my master swore me, saying : Take not a 
 wife for my son from the daughters of the Canaanites, 
 in whose land I dwell ; 
 
 38. But go to the house of my father and to my 
 family, and take a wife for my son. 
 
 39. And I said to my master : Perhaps the woman 
 will not come after me. 
 
 40. And he said to me : Jeve, before whom I have 
 walked, will send his angel with you, and prosper 
 your way, and you shall take a wife for my son from 
 my family, and from the house of my father. 
 
 41. Then you shall be clear from my oath, when 
 you have gone to my family, if they do not give you. 
 
 42. Then I came this day to the well and said : 
 Jeve, god of my master Abraham, if it is now your 
 purpose to prosper my way which I have come, 
 
 43. Behold I will stand at the well, and it shall be, 
 that the young; woman who shall come to draw water, 
 and I say to her, Give me, I pray you, a little water 
 to drink from your pail, 
 
 44. And she shall say to me, Drink, and I will also 
 draw water for the camels ; let this be the woman 
 whom Jeve has chosen for my master's son, 
 
 45. And before I had finished speaking in my heart 
 behold, Eebecca came out with her pail on her shoulder, 
 and went down to the well and drew ; and I said to 
 her : Give me, I pray you, a drink. 
 
ABRAHAM OBTAINS A WIFE FOR ISAAC. 39 
 
 46. And she hastened and let down her pail from 
 her shoulder, and said : Drink, and I will water the 
 camels also ; and I drank, and she gave the camels 
 drink. 
 
 47. Then I asked her, and said : Whose daughter 
 are you ? And she said, I am a daughter of Bethuel, 
 son of Nahor, whom Milke bore ; and I put the nose 
 jewel on her nose, and the bracelets on her hands, 
 
 48. And I bowed and worshiped Jeve, and blessed 
 Jeve, god of my master Abraham, who led me by the 
 way in truth, to take the daughter of my master's 
 brother for his son. 
 
 49. And now if you see your way to deal kindly 
 and truly with my master, tell me ; and if not, tell me, 
 that I may turn to the right hand or to the left. 
 
 50. And Laban and Bethuel answered and said : 
 The thing proceeds from Jeve ; we cannot say to you 
 evil or good ; 
 
 51. Behold, Rebecca is before you ; take her and go, 
 and let her be the wife of your master's son, as Jeve 
 has said. 
 
 52. And it came to pass when Abraham's servant 
 heard their words, he bowed himself to the earth to 
 Jeve. 
 
 53. And the servant brought out jewels of silver 
 and jewels of gold, and clothes, and gave them to Re- 
 becca, and gave precious things to her brothers, and 
 her mother. • 
 
 54. And they ate and drank, and the men that were 
 with him ; and they lodged, and rose in the morning. 
 Then he said : Send me away to my master. 
 
 55. And her brother and mother said : Let the girl 
 
40 ABRAHAH OBTAINS A WIFE FOR ISAAC. 
 
 stay with us some days, perhaps ten ; after that she 
 shall go. 
 
 56. But he said to them : Hinder me not, since Jeve 
 has prospered my way, that I may go to my master. 
 
 57. And they said : Let us call the girl and ask her . 
 
 58. And they called Kebecca and said to her : Will 
 you go with this man ? And she said, I will. 
 
 59. And they sent away Rebecca their sister, and 
 her nurse, and Abraham's servant and his men. 
 
 60. And they blessed Kebecca, and said to her : You 
 are our sister ; may you be thousands and tens of thou- 
 sands, and may your seed possess the gate of his ene- 
 mies. 
 
 61. And Rebecca rose, and her maidens, and rode 
 on the camels, and went after the man. And Isaac's 
 servant took Rebecca and went. 
 
 62. And Isaac went from the entrance of Barlahi- 
 rai, and dwelt at the south. 
 
 63. And he went out to meditate*in the field, at the 
 approach of evening, and lifted up his eyes and looked, 
 and behold the camels were coming. 
 
 64. And Rebecca lifted up her eyes, and saw Isaac, 
 and she came down from the camel, 
 
 65. And said to the servant: Who is that man that 
 is walking in the field to meet us ? And the servant 
 said : That is my master. And she took a vail and 
 covered herself. 
 
 66. And the servant told Isaac all that he had done, 
 
 67. And Isaac brought her to his mother Sarah's 
 tent ; and he took Rebecca, and she became his wife, 
 and he loved her ; and Isaac was comforted for his 
 mother. 
 
ABRAHAM MARRIES KETURE. 41 
 
 CHAPTER XVI. 25: 1—11. 
 
 Abraham marries Keture, has six sons by her, whom he 
 provides for, and dies. 25: 1 — 11. 
 
 25 : 1. And Abraham again took a wife, and her 
 name was Keture. 
 
 2. And she bore him Zimran, Ikshan, Midan 
 Midin, [Midian], Ishbak and Shuah. 
 
 3. And Ikshan begat Sheba and Dedan, and the 
 sons of Dedan were Assyrians, Letushim and Lammim. 
 
 4. A nd the sons of Midin [Midian], Epher, Sepher, 
 Enoch, Abida and A Idea. All of these were sons of 
 Keture. 
 
 5. And Abraham gave all that he had to Isaac ; 
 
 6. And to the sons of his concubines he gave gifts, 
 and sent them east, from before Isaac his son, in his 
 life time. 
 
 7. The life of Abraham was one hundred and sev^ 
 enty-fi ve years ; 
 
 8. And Abraham died in a good old age, an old 
 man full [of years], and was gathered to his people.) 
 
 9. Isaac and Ishmael, his sons, buried him in the 
 cave of Macpele, in the field of Ephron son of Zohar 
 the Hittite, that was before Mamra, 
 
 10. The field which Abraham bought of the sons of 
 Heth, Abraham and Sarah were buried there. 
 
CRITICAL STUDIES OF THE HEBREW 
 PATRIARCHS, GEN. 12 : 1-EX. 4 : 81, 
 
 I. Character of the Work. 
 
 The Bible begins with the book of generations, which 
 constitutes its first eleven chapters ; then follows the 
 book of the patriarchs from Gen. 12 : 1 to 49 : 33, where 
 the author left it incomplete, probably arrested by death. 
 It should have had accounts of Levi, Kohath and Am- 
 ram, completed after the same method as those of 
 Abraham, Isaac and Jacob, and should have given us 
 many particulars of their times. Instead of this, we 
 have the extravagant account of Jacob's funeral, indi- 
 dicating a different hand, with different ideas from the 
 author of the preceding, and the first four chapters of 
 Exodus, introducing Moses and the theocracy in the 
 style of the previous Jeve documents. 
 
 The books of generations and the patriarchs both 
 describe the prehistoric times of the Hebrews, closing 
 with definite epochs — the book of generations with 
 the death of Terah in Syria, and that of the patri- 
 archs, with the founding of the theocracy by Moses in 
 Egypt, as related in the law of Hezekiah, in 715 B. C, 
 The author of the book of generations makes its 
 time 2,080 years, beginning with creation. The au- 
 thor of the book of the patriarchs gives us 100 years 
 for the patriarchate of Abraham, 105 for that of Isaac, 
 
CHARACTER OF THE WORK. 43 
 
 10 years for that of Jacob in Palestine, and 17 years 
 for that of Jacob in Egypt, and dies after relating the 
 death of Jacob, completing a period of 232 years. 
 The author of the next book, in Ex. 12 : 40, reports 
 the Egyptian period, without defining it, at 430 years. 
 This would naturally require to be reckoned from the 
 descent of Jacob to that country, which would make 
 the entire period from Abraham 75, to Moses 80, 
 662 years. Josephus, however, in A. J., 2, 15, 2, led 
 the way in making the 430 years of Ex. 12 : 40 take 
 us back to the migration of Abram, and Christian in- 
 terpreters have followed him in this. The author of 
 the account of the exode appears to have meant, as he 
 says, to give Isral 430 years in Egypt, without say- 
 ing any thing of his residence elsewhere. How little 
 the Hebrews pretended to know of their generation 
 and patriarchal periods, appears from those books, and 
 how little their actual information was, also appears. 
 The book of the Patriarchs is a work of genius, and 
 purports to be a history of the Hebrews from the time 
 of their leaving Syria for homes farther south and 
 west, to the founding of the theocracy of Jeve by Mo- 
 ses in Egypt in 1640 B. C. It reports those times 
 neither fully nor correctly. Its stories are chiefly fic- 
 tions, written under the Davidic kings, with no attes- 
 tation as narratives of facts ; the writers do not give 
 us their names, ages, conditions, the sources of their 
 information nor their authorities. The just presumph 
 tion, in view of all these facts, is, that they had no re- 
 liable authorities for much which they relate, but that 
 going back from 600 to more than 1 600 years, they 
 give us the little that was known of that remote pe- 
 
44 CHARACTER OF THE WORK. 
 
 riod by the Hebrews in their times, and supplement it 
 with large additions from their imaginations. This 
 clearly appears from the work, which is mainly one of 
 imagination. 
 
 It would be no greater blunder to interpret Paradise 
 Lost as a history of the rebellious celestials, their mad 
 misdoings in the eaith and the under-world, and the 
 punishments inflicted on them, than it is to interpret 
 the accounts of the Hebrew patriarchs as strictly his- 
 toric and veritable. 
 
 But the general consent of Christendom for 1800 
 years to receive these accounts as relating only facts, 
 though begun in great ignorance, their acceptance as 
 such by nearly all the colleges aud universities, and 
 by church authorities generally, Catholic and Protes- 
 tant, and their general support by the periodical press, 
 religious and secular, furnish a basis for sophisms in 
 their favor so plausible, and of such force, even with 
 educated men, that few can appreciate evidence to the 
 contrary, however clear or conclusive. Most accept 
 the common opinions because they are common, and 
 have been so long and so reputably accepted. If 
 common and reputable faiths were always correct, it 
 would be right to accept these as correct ; but in the 
 higher fields of thought the common mind generally 
 stops short of recondite truths, and faiths are gener- 
 ally to a great extent loose, uncertain and false. 
 
 Besides, depending on this argument for faith, is 
 suspicious ; any opinion that is correct, is known to 
 be so by evidence, and the fact that these accounts are 
 not shown to be correct by evidence, implies that there 
 
CHARACTER OF THE WORK. 45 
 
 is no evidence to show their correctness ; if there was, 
 intelligent inquirers would find it. 
 
 It is worse than childish to cherish the false, and 
 refuse to consider evidence by which it is known to be 
 so. But instances of this daily occur. On account of 
 the great difficulty of appreciating evidence of false- 
 hood and delusion where the falsehood is generally af- 
 firmed as true, and the delusion is in high credit, we 
 here give a summary of independent proofs of the 
 correctness of our positions in regard to this book, and 
 ask those who lean on the opinions of the many, to 
 examine them singly, and find a fallacy in them, if 
 there is one. If there is none, intelligent inquirers 
 will abandon their cherished sophisms, and another 
 instance will be added to all that have gone before, in 
 which truth, long ignored and decried, and opposed by 
 great dignities and authorities, is finally master of all 
 fields. 
 
 It is base and contemptible to impose on the credu- 
 lity of the ignorant by putting forth false claims in 
 respect to any books to which they look for informa- 
 tion, and it is in some degree dishonorable to be im- 
 posed upon by any sophistries, however specious. 
 
 It is a great misfortune to believe a lie ; and much 
 of the misery of the world comes from believing lies. 
 "We can neither believe, nor impose them on others, 
 without guilt. Men may applaud such impostors, but 
 God will certainly condemn them. 
 
 The Christian religion puts the responsibility of 
 men for believing the truth on its evidence, in the 
 fore front of all its lessons, by making right believing 
 the condition of all possible good, and disbelieving 
 
46 THE ARITHMETICAL PROOF. 
 
 the right, of all evil. Good and evil are not condi- 
 tioned on believing this or that, independently of its 
 evidences, but on believing intelligently and correctly. 
 All believing without evidence, and in contradiction 
 of it, is vicious. 
 
 1. The Arithmetical Proof. 
 
 This was first developed in our times by the late 
 bishop Colenso, of the Church of England, in Natal, 
 on the eastern coast of Africa. His showing of this 
 argument surprised the world, and attracted for a 
 time much attention. It has not been, and can not be 
 refuted. It may be neglected for a time, in the false 
 faith that the church can not so long and so greatly 
 have misjudged the questions involved, but it will yet 
 command universal assent ; and the name of Colenso 
 will be had in honor, when his detractors will be for* 
 gotten, or only remembered as contributing their mite 
 to hinder an advance of knowledge, led by Colenso. 
 
 According to Gen. 46 : 27, the house of Jacob that 
 went down to Egypt and settled there in the time of 
 Joseph, were seventy souls. Under Moses, 215 years 
 later, according to Num. 1 : 46, as commonly inter- 
 preted, the twelve tribes, exclusive of Levi and his 
 sons, numbered an army of 603,550 men. Adding 
 as many for the corresponding women, we have 
 1,206,100 souls ; and adding as many more for chil- 
 dren and the aged and infirm of both sexes, and we 
 have 1.810,650. Such an increase from seventy fam- 
 ilies in 215 years, and any thing like it, is impossible. 
 The numbers are too great, or the time too short for 
 history, or both the numbers and the time are in fault. 
 
THE ARITHMETICAL PROOF. 47 
 
 Manetho, reportiDg on the subject from official 
 records by the Egyptians, estimates the army of the 
 Hebrews, while dominant in Egypt, at 240,000 men, 
 who were trained and drilled in a single encamp- 
 ment. At the time of their leaving Egypt, he says 
 they were more than 240,000, implying that as far as 
 the Egyptian records showed, they might have left 
 Egypt 300,000 strong. If they left with an army of 
 300,000, the nation must have exceeded 900,000, a 
 number still much too large to have proceeded from 
 seventy families in 215 years. 
 
 This will be further evident if we compare the in- 
 crease from the sons of Jacob and their children in 
 their Egyptian period, with that from Abraham to 
 Jacob at his descent to Egypt. The increase from 
 Abraham in 215 years, was 70 ; at the same rate the 
 increase from this seventy would be 470 ; and if you 
 multiply this by 10, you get only 4,700. Instead of 
 these small numbers, the census of the second month 
 of the second year from the exode, Num. 1, 46, gives 
 us 603,550 from eleven of the twelve tribes, mustered 
 into the army ; and, according to Ex. 12 : 36, the na- 
 tion marched from Rameses led by about 600,000 foot 
 [soldiers]. Such an increase in 215 years is impos- 
 sible. 
 
 The above argument is based on the interpretation 
 of the 430 years of Ex. 12 : 40, as comprehending 
 the 215 years of Abraham, Isaac and Jacob in Pales- 
 tine. On the more probable supposition, that it ex- 
 cludes them, and is reckoned from the descent of Ja- 
 cob to Egypt, and his settlement there, the three genera- 
 tions of Levi, Kohath and Amram are required to oc- 
 
48 THE GENEALOGICAL PROOF. 
 
 cupy these 430 years, making an average generation 
 and patriarchate 143 J years, and these three genera- 
 tions are required to account for the vast increase by 
 which seventy souls became a nation led by an army 
 of 603,550 men. At the rate of increase from Abram 
 75, to Jacob 120, we should have Jacob and his sons 
 making seventy souls ; in 430 years they become 490 
 souls, and in 645 years, 343,000 souls. This is the 
 number to be obtained from the seventy souls of Ja- 
 cob in 430 years, instead of 215 years. Making every 
 third soul a soldier, the army with which it would 
 leave Egypt would be 104,333J. 
 
 On both suppositions, the leaving of Egypt by the 
 Hebrews with an army of 603,550 foot-soldiers is an 
 impossibility, showing that the facts are not as said, 
 and that while the accounts in question may corre- 
 spond to the facts remotely in the manner of enigmas, 
 they cannot describe them historically. As in geometry 
 one showing establishes a proposition, so here and 
 everywhere one proof settles a historic question ; but, 
 as in geometry, many propositions admit of different 
 independent proofs, so it is here ; and we proceed to 
 others. 
 
 2. TJie Genealogical Proof. 
 
 The period from Abraham 75 to Moses 80, is meas- 
 ured by six patriarchs and six generations. These 
 average in 430 years 7 If years each. If we adopt 
 the more correct interpretation, and make the patri- 
 archal period 645 years, its average generations and 
 patriarchates are 107J years. In both cases our num- 
 bers are too great for history. For the shorter pe- 
 
THE THEOLOGICAL PROOF. 49 
 
 riod of 430 years we should have thirteen generations 
 and twenty or thirty chiefs, and for the longer period 
 of 645 years we should have 19 J generations, and 
 thirty or forty chiefs. The work, therefore, is not 
 historic. 
 
 3. The Theological Proof. 
 
 The book names three gods acknowledged by the 
 Hebrews : Olion, the most high ; Gen. 14 : 18, 19 ; 
 Shaddi, the national god of the Hebrews ; 17 : 1 ; 28 : 
 3 ; 35 : 11 ; and Jeve, 12 : 1, etc., who is at a later 
 period put above Shaddi, but below Olion ; and is 
 accompanied and served by angels. Shaddi appears 
 to Abram, and makes an everlasting covenant with 
 him, to be a god to him and to his seed after him. 
 This implies that he would not be equally the god of 
 all men, and that in being his god and the god of his 
 descendants he was conferring on him and them a 
 special favor. The true God is alike the God of all 
 men and all worlds, and is no respecter of persons. 
 
 Shaddi incorporates circumcision into his covenant 
 with Abraham, an institution that could have origin- 
 ated only among savages. 
 
 Jeve first gives the Abrahamic covenant in Syria, 
 and repeats it three times in Palestine, and the word 
 of Jeve gives it once in Palestine. The word of 
 Jeve's covenant is confirmed with sacrifices, but cir- 
 cumcision is confined to that of Shaddi. Two differ- 
 ent gods should not be reported as giving the same 
 covenant. 
 
 Jeve and two other celestials visit Abraham at He- 
 bron, and dine with him, partaking of an ample feast. 
 
50 THE THEOLOGICAL PROOF. 
 
 the meat being killed for them and the bread baked 
 after their arrival. The same evening the two ac- 
 companying celestials visit Lot in Sodom, and eat a 
 liberal supper with him. This is not the manner of 
 God. 
 
 After Isaac had grown to be a young man, God 
 tempts Abraham to kill him and offer him up as a 
 burnt offering on mount Moriah ; and Jeve only re- 
 voked the order after Abraham had bound his son, 
 laid him like a dumb beast on the wood of the altar, 
 and had raised the knife to kill him. 
 
 Jeve knows nothing by omniscience, but judges 
 from what he hears and sees, and visits places and 
 persons to find out the facts about them. This is not 
 the manner of God. 
 
 Jeve promises Abraham the country of other peo- 
 ple, to be enjoyed by his seed forever, and this prom- 
 ise is emphasized by repetition, but is not fulfilled. It 
 is not the manner of God to make such promises. 
 
 These stories, therefore, are proved to be not his- 
 toric by their theology. A correct theology has any 
 number of celestials, but only one God, the supreme 
 father and sovereign of all nations, races and worlds. 
 This God is like the light and heat medium, equally 
 present in all places, and at all times, and can not be 
 exhibited under limited forms, human or animal. Nor 
 can God withdraw himself from any of his creatures ; 
 all live in him. 
 
 The human form is as inadequate to represent God 
 as that of an ox, elephant or eagle. The nearest re* 
 semblance to him physically, of which we have any 
 knowledge, is the light and heat medium. God speaks 
 
THE ABRAHAMIC COVENANTS. 51 
 
 to men through men, animals and the universal 
 world, but he speaks only as God, not as a man or 
 animal, and uses no animal or human signs of ideas. 
 
 A further proof from contemporary history, we re- 
 serve for Study III. 
 
 2. The Abrahamic Covenants. 
 
 These occupy a prominent place in the history of 
 the Caucasians, and are among the most extraordinary 
 and successful impositions ever devised. A covenant 
 is a mutual agreement between parties ; the party giv- 
 ing it, is called the party of the first part, and the 
 party receiving it, the party of the second part. Na«> 
 tional and household gods were imagined by the an- 
 cients often to visit men, and hold conversations with 
 them. The Hebrews never imagined Olion their most 
 high, to pay such visits, or in any way to communicate 
 with them ; hence it is well said in John 1 : 18, God, 
 meaning the most high, none ever saw ; the only be- 
 gotten son, who is in the bosom of the father, de- 
 clared [his messages.] 
 
 The covenants given to Abraham are mainly prom- 
 ises, first by Shaddi, then by Jeve, as to what they 
 would do for him and his seed. 
 
 There are six of them identical in substance, and 
 nearly so in form. The law of Asa in 950 B. C. 
 found only that given by Shaddi, in Gen. 17 : 1 — 22, 
 and had it renewed to Jacob after his return with his 
 family from Syria to Palestine, in Gen. 35 : 9 — 15. 
 
 The law of Hezekiah in 715 B. C, omitted these, 
 and gave instead of them, four covenants of Jeve with 
 Abraham, the first in Syria, in Gen. 12: 1; the see- 
 
52 THE ABRAHAMIC COVENANTS. 
 
 ond in Shechem, Gen. 12 : 7 ; the third at Bethel, 
 13 : 5 — 18, and the fourth at Mount Moriah, 22 : 
 16 — 18 ; and had these covenants repeated to Jacob 
 on his way to Syria to escape from his angry brother, 
 in Gen. 28 : 10—15. 
 
 The law of Josiah in 623 B. C, arranged all these 
 covenants in a single series, interpolating Shaddi's cov- 
 enant with Abraham, after the third of Jeve, in Gen. 
 17 : 1 — 22 ; Shaddi's covenant with Jacob after that 
 of J eve with him, in Gen. 35 : 9 — 16, and confound- 
 ing the two gods in the story of the first of these cov- 
 enants by making Jeve, in Gen. 17:1, say, I am Al 
 Shaddi, which he was not. 
 
 Ezra in 450 interpolated this series with the visit 
 and covenant of the word of Jeve, in Gen. 15 : 1 — 31. 
 When the covenant of Shaddi appeared in 950 B. C. 
 under Asa, its promises had been fulfilled up to that 
 time. As the nation construed its acquisitions, all of 
 them were gifts of Jeve, the supposed superior of 
 Shaddi, and nothing appeared to threaten the nation 
 with its later disasters. From small beginnings it had 
 grown to be great and powerful. Tyre, Sidon and 
 Gaza continued to be independent, but were on terms 
 of friendship with the Hebrews, and other Palestinian 
 states had been destroyed. When the covenants of 
 Jeve were made to supersede those of Shaddi, under 
 Hezekiah, in 715 B. C, the Davidic kings still reigned 
 at Jerusalem, and a glorious future was expected by 
 them to continue without end. The then recent fall 
 of the northern kingdom removed from Judah a dan- 
 gerous enemy, and was not greatly deplored by that 
 sister kingdom ; it left more room for them. 
 
THE ABRAHAMIC COVENANTS. 53 
 
 But so far from obtaining their country by gift of 
 Jeve, they obtained it by violence and murder. The 
 claim that Jeve ordered them to take it by violence 
 and slaughter, is either false, invented in later times, 
 or an imposition practiced on the nation at the time, 
 by its priests and prophets. God never authorizes 
 men to acquire property by injustice, still less by mur- 
 der; and the pretence of his doing it is an impious fraud. 
 The atrocities that attended the conquest of Palestine 
 by the Hebrews, were heart-rending, and the nation 
 before its bloody drama was finished, paid in rivers of 
 its blood for the blood of the Palestinians which it 
 wickedly shed. So true is the Christian maxim at- 
 tributed to Jesus : He that takes the sword shall per- 
 ish by the sword. 
 
 The terrible reverses of the Hebrews beginning with 
 the fall of the northern kingdom in 722 B. C, and 
 that of Judah in 588 B. C, are among the most amaz- 
 ing that ever befell a people, and extend over more 
 than 2000 years. 
 
 The pretended promises concerning Palestine have 
 failed entirely, since the destruction of Jerusalem by 
 Titus in 70 A. D., and besides this are such as God 
 could never make. On this ground alone we safely 
 conclude that he never did make them ; but they are 
 further shown to be fraudulent by their non-fulfill- 
 ment. Forged notes from men may sometimes be 
 honored, but forged covenants for God are sure to 
 come to grief. 
 
 God gives lands and other property by laws of jus- 
 tice. Those who improve unclaimed lands, acquire 
 rights in them to the extent of the exchangable value 
 4 
 
54 THE ABRAHAMIC COVENANTS. 
 
 given theni by their improvements. These rights are 
 bought and sold in all honest purchases and sales of 
 lands. Isral obtained Palestine by slaughtering and 
 enslaving its possessors, and plundered all their stores. 
 The laud and its stores were no more given them, than 
 the booty of Bedouin Arabs, obtained by the murder 
 of its owners, is given them, Pirates and robbers 
 take their spoils in violation of divine laws, and ac-. 
 quire no just rights in them. It was so with the taking 
 of Palestine by Isral. 
 
 Aecordiug to Gen. 17: 9 — 14, Shaddi enjoined cir- 
 cumcision early in the Abrahamic period, to be ob- 
 served forever. The Hebrews abandoned sacrifices, 
 which were also to continue forever, after the destruc- 
 tion of Jerusalem in 70 A. D., but with the Moham- 
 medans, continne to practice circumcision. Jesus by 
 abandoning all these and other Jewish rites, signified 
 to all ages and nations, his rejection both of the Abra<- 
 hamic covenants and Mosaic laws, and based his re- 
 ligion on laws universal and really divine, all of which 
 are included summarily, in justice, mercy, love, purity, 
 and truth. 
 
 No messengers from another planet are required to 
 bring us these laws, and no thunders from Sini to 
 proclaim them. We have them as perfectly by intu- 
 ition and reasoning from our experience and that of 
 others, as if they were brought by celestials from dis- 
 tant planets, or proclaimed by thunders from every 
 mountain and hill in the world. They underlie all 
 that is good and noble in human character, and the 
 contrary doings involve all 'that is possible of the evil 
 and odious. 
 
THE ABRAHAMIC COVENANTS. 55 
 
 According to Herodotus, circumcision began with 
 the Egyptians or Ethiopians, and was received from 
 them by several other nations. Sesostris third king 
 of the twelfth dynasty, more than six hundred years 
 before the beginning of the Abrahamie period, gave it 
 to nations conquered by him. The Greeks were early 
 acquainted with it, and held it in detestation. Among 
 the Egyptians it was confined to the priests ; of the 
 mummies, not one in fifty bears this mark. 
 
 The institution is based on the principle of marking 
 animals by cropping the ear, and originated when men 
 were without clothes and without shame ; it could not 
 have originated later. 
 
 Jesus abandoned all ceremonies for right doings, 
 and insisted on these alone. He put his disciples on 
 the sole pursuit and practice of the good. But after 
 his death, Peter, John and others imperfectly educated 
 in his system, and bred from their childhood in that 
 of the Pharisees, receded from his most advanced po- 
 sitions, preached Judaism entire, with Jesus as its 
 Jeve in the flesh, till his death, had him resume the 
 flesh on the third day, and ascend with it to heaven, 
 a natural impossibility, and promised his return in a 
 few years to complete the program of an earthly king- 
 dom with Jerusalem for his capital, the Jews for his 
 priests, and the whole world for his subjects. 
 
 Peter's experiment with this system was begun in 
 A. D. 33 ; in 44, he went to Asia Minor and labored 
 there about six years ; in 50, he went to Rome and 
 founded the church there on a Judaic platform. 
 
 Paul entering the school of Jesus at Damascus a 
 year or two after Peter began his departure from the 
 
56 THE ABRAHAMIC COVENANTS. 
 
 scheme of Jesus at Jerusalem, persisted in rejecting 
 circumcision ; but after some years admitted baptism, 
 and instituted the Lord's Supper. Baptism with him 
 was at first optional. In 58 A.. D., when he had been 
 twenty-three years in the field, he says in 1 Cor. 
 12 : 14, in regard to baptism, writing to a large 
 church which he founded a few years before, I thank 
 God, I baptized none of you but Crispus, Gaius and 
 the house of Stephanas; 17, For Christ sent me not 
 to baptize, but to evangelize. According to this, con- 
 verts were evangelized without being baptized, and 
 baptism was an exceptional and not a general ordi* 
 nance of Paul's Christionity at this time. 
 
 Paul, however, in 1 Cor. 15 : 29, refers to baptizing 
 for the dead as a Christian rite, and in Rom. 6 : 3-61, 
 has Christians buried with Christ by baptism into 
 death, to walk in newness of life. 
 
 In the letter to the Galatians a few years before, 
 baptism is not mentioned, and all that is required is 
 walking in the spirit. Jesus required this and noth- 
 ing more. 
 
 The Quakers, therefore, are right in rejecting all 
 ceremonial institutions, as both anti-spiritual and anti- 
 Christian. The little success of their movement, is 
 owing to fatal mistakes connected with its truths, and 
 to their rejecting a professional ministry. If there 
 was a single story or two, or any number of stories to 
 be rehearsed, as some imagine, or a few traditionary 
 creeds to be kept along by church authority, a profes.* 
 sional ministry might be spared ; the books relating 
 the stories and containing the creeds might suffice. 
 But the church is a school of the highest learning and 
 
THE ABRAHAMIC COVENANTS. 57 
 
 culture, and is designed to aid men in fighting the 
 battles of life, against all perils. Every age has ne- 
 cessities never felt before. No books or lessons of the 
 past can ever meet all the needs of the present, and 
 sound religious faiths leave the old creeds far behind. 
 Theology is as progressive as the other sciences, and 
 its advances require to be continually received and 
 taught. God, the universe and men, have occupied 
 all past ages in their study and exposition, and will 
 occupy ages more. The pastor of a church has a task 
 in ministering to his charge, both in the public ser- 
 vices of the Sabbath and at other times, the demands 
 of which are not exceeded by those of any of the 
 learned professions. They require professional teach- 
 ers as much as colleges and universities. The design 
 of the churches is to elevate the toiling millions, and 
 give them at the least expense of time and money, the 
 means of the highest and best culture of their times. 
 To do this without a professional ministry is impossi- 
 ble ; and the little success of the Quakers with the 
 exclusive possession of some of the most sublime posi- 
 tions ever taken by man, is an unanswerable argument 
 in favor of a professional ministry. 
 
 It seems strange to us that the Quakers do not per* 
 ceive their mistake in rejecting a professional ministry 
 and correct it. They are abundantly able to do it, and 
 with this and some other equally obvious corrections, 
 they would become directly one of the great powers of 
 the world. 
 
 Peter and Paul were heads of independent schools 
 of Christianity, and were mutually hostile, from 36 to 
 59 A. D., twenty-three years, when Paul accepted bap- 
 
58 THE ABRAHAHIC COVENANTS. 
 
 tism as an essential in place of circumcision, and Peter 
 abandoned the other Jewish rites. The two schools 
 from this time were consolidated, and took the name 
 of Catholics. No gospel was written till nearly a 
 hundred years after this arrangement, and those then 
 written conformed to the Catholic system as inaugu- 
 rated by Peter and Paul in 59 A. D. 
 
 The story of the baptism of Jesus by John, makes 
 no appearance in the New Testament letters. It first 
 appears near the middle of the second Christian cen- 
 tury in the gospel according to Mark, and is copied 
 from it in the other gospels. The baptism, the prodigy 
 connected with it, and John's testimony to Jesus as 
 the Messiah, are all fictions of the second century, in- 
 vented in conformity to a false theory of the Chris- 
 tian religion borrowed from the Pharisees. Jesus left 
 John entirely ; John upheld and intensified Judaism, 
 Jesus discarded it; John mortified the body with se- 
 vere fasting, as an enemy to be killed to save the soul; 
 Jesus honored and cheiished the body, and emancipa- 
 ted souls from vices and sins. John proclaimed the 
 kingdom of Jeve as predicted by Malachi, Daniel and 
 others, as at hand ; Jesus preached the reign of God 
 as universal and eternal. John's delusion has misled 
 many, and after prevailing 1800 years is surely pass- 
 ing away, while the truth declared by Jesus is on its 
 way to the conquest and redemption of the world, aud 
 to the glory and rejoicing of the church. 
 
 Paul accepts Jesus as the Hebrew god Jeve in the 
 ffesh, not the Supreme, but his son ; and has him set 
 aside the Jewish law as a work of angels, who framed 
 it with a sinister purpose to mislead men instead of 
 
THE ABRAHAMIO COVENANTS. 59 
 
 holding them always to the right and good. This is 
 signified by Gal. 3 : 19, 20. With this absurd theory 
 Paul fought Peter, Cephas and all who adhered to Ju- 
 daism, twenty^three years, till he wrote bis letter to 
 the Romans. In this he finds no fault with the Jew- 
 ish law or its framers, but gets our release from it by 
 being baptized into the death of Jesus, through which 
 we are counted as having died with him and passed 
 beyond its jurisdiction, as all the dead have done. 
 
 Paul followed the mystic method of the other Phar- 
 isees of his time in giving the Abrhamic covenants 
 two senses, a natural sense, which was the only true 
 one, and a higher spiritual sense which was assumed 
 arbitrarily to support the equally false assumption of 
 their divine character. Jesus found no such sense in 
 the Abrahamic covenants, nor in any other of the He- 
 brew documents claimed as divine. 
 
 Paul in Gal. 3 : 1 — 4 : 10, has Jesus set aside the 
 Mosaic law, as a son of God and superior of the an- 
 gels who ordered it and gave it by Jeve to Moses. 
 This is highly figurative, and proceeds on the assump- 
 tion that Jesus by his death entered the spirit world 
 both of infernals and celestials, which he could not 
 enter otherwise. 
 
 In Gal. 3:19, Paul says, Why was the law given? 
 It was added to [the Abrhamic scheme] by hand of 
 a mediator [Jeve] ordered by angels, Charin for the 
 sake of the transgressions [of which it became the oc- 
 casion] till the seed came to whom the promise was 
 made. 
 
 The above is mistranslated in common versions. Paul's 
 assertion is that it was viciously to multiply transgres- 
 
60 THE ABRAHAMIC COVENANTS. 
 
 sions. Theodoret among the ancients, and Bloomfield 
 and other moderns make Moses this mediator, contrary 
 to the Pentateuch accounts on the subject, in which 
 the ordering angels never appear, and Jeve alone acts 
 for them. Where Paul finds his angels by whom the 
 law was ordered he does not say. Now according to 
 Paul, he acts against them, and in the person of Jesus 
 is exalted by the father to be a sovereign over them, 
 because they executed their trusts so badly. 
 
 Stephen is made to say in Acts 7 : 53, that the He- 
 brews received the law for ordinances on orders of 
 angels and did not keep it. This passage is obscure, 
 but its only consistent sense is that which we give 
 it, and this agrees with Gal. 3 : 19, where Paul 
 says the law was ordered by angels, and implies that 
 God had no hand in ordering it, because the mediator 
 Jeve represented many, and God is one. 
 
 In Gal. 4 : 1, 2, Paul makes subjection to the Jew- 
 ish law, that of an heir during his minority to guar- 
 dians and stewards ; and in verses 4 and 5, has the 
 god send his son when we came to be of age, and re^ 
 deem us from the Stoicheia, constellations, the twelve 
 signs of Zodiac, that we may be sons of God, and not 
 of the constellations. Paul here identifies the twelve 
 constellations of the Zodiac with the angels that or- 
 dered the Jewish law, and has Jesus redeem us from 
 them. 
 
 This argument is abstruse and has been accepted as 
 profound on the credit of its author, by thousands that 
 understood no part of it but the couclusion against the 
 Jewish law. It misrepresents the constellations, the 
 Christian religion, and the dealings of God with men. 
 
HISTORY OF THE HEBREWS. 61 
 
 All men are sons of God by creation and never had 
 any other master. The constellations are as far from 
 having ordered the Jewish law as the Alps and Andes 
 or the Rocky Mountains of North America. 
 
 3. History and Chronology of the Hebrews in their Pa~ 
 triarchal period. 
 
 The period represented by the patriarchs begins 
 with the migration of the Hebrews from Syria, and 
 represents them by Abram, who migrates from Syria 
 to Palestine at the age of seventy-five, and sojourns 
 there a hundred years, when he is succeeded by Isaac 
 at seventy-five, who sojourns there a hundred and 
 five years. Jacob and Esau are born when their father 
 is sixty, Gen. 25 : 26, and Jacob succeeds to the pa- 
 triarchate in Palestine at a hundred and twenty, at 
 his father's death ; E?au founds and rules the kindred 
 nation of the Edomites. 
 
 Before this Jacob goes back to Syria ; after seven 
 years in that country marries two sisters, and in the 
 next thirteen years, Gen. 31 : 88, has eleven sons and 
 one daughter by his wives and their two maid ser- 
 vants. The last son born in Syria was Joseph, Gen. 
 30 : 24, Joseph is thirty years old when he stands 
 before Pharoe, Gen. 41 : 46 ; and Jacob at a hun- 
 dred and thirty goes down to Egypt, in the second 
 year of the famine, when Joseph is thirty-nine, Gen. 
 45: 11. 
 
 According to this, Joseph was born when his father 
 was ninety-one, and all the eleven sons were born when 
 he was between seventy-eight and ninety-one. It fol- 
 lows that Jacob's flight to Syria twenty years before 
 
62 HISTORY OF THE HEBREWS. 
 
 he left it, was at the age of seventy- two, when his 
 father was a hundred and thirty-two, and at his re- 
 turn to Palestine after an absence of twenty years, he 
 and Esau his twin brother, were ninety- two. 
 
 This chronology is too extravagant for history ; but 
 it is continuous, making two hundred and fifteen years 
 from the migration of Abraham from Syria to Pales- 
 estine to that of Jacob from Palestine to Egypt. Ja- 
 cob sojourns seventeen years in Egypt, and is suc- 
 ceeded by Levi his third son by Leah, born appa- 
 rently in the third year after his marriage, when his 
 father was eighty-one, which makes him sixty-six at 
 his father's death, and gives him a patriarchate of 
 seventy-one years, leaving a hundred and twenty- 
 two years to be divided between Kohath and Amram* 
 We divide this equally, giving them sixty-one years 
 each. Kohath dies at a hundred and thirty- three, 
 and Amram at one hundred thirty-seven. 
 
 Amram makes no appearance at the founding of 
 theocracy, and his death was probably the occasion of 
 the recall of M;>ses to Egypt, when a successor was to 
 be appointed. Aaron was entitled to succeed his father 
 from priority of birth, but Moses was the ablest and 
 most experienced in civil and military affairs, and 
 takes precedence of his older brother. But instead of 
 following in the track of the previous chiefs, Moses 
 changes the government to a theocracy, in which he 
 serves as judge, and Aaron as priest. 
 
 The author of the history of the exode tells us in 
 Ex. 12 : 40, that rhe sojourning of the sons of Isral 
 in Egypt was four hundred and thirty years, which 
 following the method of Josephus in bis antiquities of 
 
HISTORY OF THE HEBREWS. 63 
 
 the Jews, in 93 A. D., interpreters explain as taking; 
 us back to the migration of Abram and including the 
 Palestinian period. On the contrary, the author of 
 this notice ignores the accounts of the sojourning of 
 Abraham, Isaac and Jacob in Palestine, doubtless 
 aware of their fictitious character. The sons of Isral 
 went down to Egypt and sojourned there when their 
 reputed father was a hundred and thirty years old, 
 and the time of their sojourning there, according to 
 Ex. 12 : 40, was four hundred and thirty years. 
 Having misled both Jews and Christians by reducing 
 the Egyptian period of the Hebrews from four hundred 
 and thirty years to two ^hundred and fifteen in his 
 antiquities of the Jews, in his work against Apion, 
 written seven years later in 100 A. D., when he was 
 sixty- three, he gives an account of that period from 
 Manetho, making it much longer. His findings as 
 reported in his last work are as follows : 
 
 In Apion 1 : 14, he says, Manetho was by birth an 
 Egyptian, but made himself master of Greek learning. 
 He wrote the history of his country in Greek, trans- 
 lating it from their sacred records. 
 
 In his second book he writes concerning us as fol- 
 lows : I will set down his very words, as if to bring 
 him into court, for a witness. 
 
 We had a king whose name was Timaus [the last 
 king of the 14th dynasty] ; under him God was 
 against us, and it came to pass, I know not how, that 
 men of ignoble birth from the east, made an expedi- 
 tion into our country, and became masters of it with- 
 out our hazarding a battle. 
 
 When they had our rulers in their power, they 
 
64 HISTORY OF THE HEBREWS. 
 
 burned our cities, demolished the temples of the gods, 
 killed some and enslaved some. At length they made 
 one of themselves, whose name was Salatis, king. He 
 lired at Memphis, put Upper and Lower Egypt under 
 tribute and established garrisons at suitable places. 
 He aimed chiefly to protect the eastern districts, fore- 
 seeing that the Assyrians who were then dominant, 
 would attack them. Finding in the Saite Nome a city 
 on the Bubastic channel called Avaris, [Hebrais], he 
 rebuilt it, put strong walls round it, and put in it a 
 garrison of 240,000 men. 
 
 Salatis came there in the summer to gather his grain 
 pay and train his soldiers, and impress foreigners with 
 fear. 
 
 The dynasty founded by this king is the 15th ; it 
 is reported by Josephus and Africanus. 
 
 By Josephus. By Africanus. 
 
 Kings, Years, m. 
 
 1. Salatis, 13 Saitis, 19 
 
 2. Beon, 44 Benon, 44 
 
 3. Apachnas, 36-7 Pachnan, 61 
 
 4. Apophis, 61 Staan, 50 
 
 5. Ionias, 50-1 Archies, 49 
 
 6. Assis, 49-2 Aphobis, 1 
 
 Total, 253-10 284 
 
 These six were the first rulers among them, and this 
 whole nation was called Hycsos [Hebrews], that is 
 shepherd kings ; for Hyc signifies king in the sacred 
 dialect, and Sos shepherd in the common dialect ; but 
 some say that they were Arabs. 
 
HISTORY OF THE HEBREWS, 65 
 
 These people whom we have called kings and shep- 
 herds, and their descendants, ruled Egypt, [the 16th 
 dynasty], 511 years. 
 
 After this [under the 17th dynasty of 151 years] r 
 the kings of Thebais and other parts of Egypt made 
 an insurrection against them, and there was a terrible 
 and long war. [Still later], the shepherds were van- 
 quished and driven out of the rest of Egypt by Alis» 
 phragmuthoris [sixth king of the 18th dynasty], and 
 shut up in a place called Avaris [Hebrais], containing 
 10,000 acres, which they fortified and defended, 
 [Alisphragmuthosis dying] Thummosis [called by 
 Africanus, Touthmosis], endeavored to take the shep- 
 herds by assault and siege with 480,000 men ; but 
 failing in this, the Egyptians agreed that they should 
 leave Egypt and seek homes elsewhere, when [in 1640 
 B. C] not less than 240,000 foot left with their 
 families and effects, going through the wilderness to 
 Syria ; but from fear of the Assyrians, they built a 
 city in the country now called Judea, large enough to 
 accommodate this great number of men, and called it 
 Jerusalem. 
 
 After further reporting the kings of the 18th dy- 
 nasty and finding Danaus under its last king, Jose- 
 phus says in Apion 1:16: "This is Manetho's account, 
 and it is evident that these shepherds, who were no 
 other than our forefathers, were delivered from Egypt 
 393 years [the time he finds for the 18th dynasty] 
 before Danaus came to Argos, and almost 1000 years 
 before the siege of Troy." 
 
 Josephus here confounds the exode with the fall of 
 the 17th dynasty, while he had just before reported it 
 
66 HISTORY OF THE HEBREWS. 
 
 from Manetho as occurring under Thurnmusis, the son 
 and successor of Misphragmuthoris, seventh king of 
 the 18th dynasty. 
 
 The oppression began at the fall of the 17th dynas- 
 ty, but the exode was under the seventh king of the 
 18th dynasty. 
 
 Julius Africanus bishop of Nicopolis in Palestine at 
 about 225 A, D. reports the Egyptian period of the 
 Hebrews here described by Josephus as follows : 15th 
 dynasty of Hycsos, as we have stated, six kings 284 
 years ; 16th, thirty kings 518 years ; 17th, forty-three 
 kings 151 years; total, 953 years; the oppression un- 
 der seven kings of the 18th dynasty, 124 years ; grand 
 total of the Egyptian period, 1077 years. 
 
 These notices show clearly that the Hebrew accounts 
 are not historic. Abraham, Isaac and Jacob corres* 
 pond obscurely to the 15th, 16th and 17th dynasties 
 of the Hebrews in Egypt, not in Palestine, and are 
 delineated as model men. Abraham is model man I., 
 the man of faith ; Isaac is model man II., the dutiful 
 son, and man of peace ; and Jacob is model man III., 
 the man of craft, in strong contrast with his twin 
 brother, the father of the Edomites, whose simplicity 
 is a warning against a like fault. The removal of 
 these model men from Egypt to Palestine, is a grave 
 fault in the stories considered as historic fictions. It 
 was designed, however, to help the claim to have been 
 promised the land by their gods, in those early periods, 
 a help that was much needed to give them currency. 
 
HISTOEY OF THE HEBREWS. 67 
 
 The first seven kings of the l&th dynasty. 
 
 B. C. Years. 
 
 1. Amosis, 1764 25 
 
 2. Chebros, 1739 13 
 
 3. Amenophthis,,. 1726 24 
 
 4. Amersis, 1702 22 
 
 5. Misaphris, 1680 13 
 
 6. Misphragsmuthosis, 1667 26 
 
 7. Touthmasis, 1641 9 
 
 Exode in 1640 B. C. 
 
 We find this date of the exode as follows : Moses 
 ruled the nation 40 years, Joshua 25, the judges after 
 Joshua supplying 30 years for Samuel, 480, Saul and 
 David 80, and Solomon founded the house of Jeve in 
 the fourth year of his reign, which is 1012 B. C. 
 This is the first certain date after the exode. Going 
 back from 1012 B. C, we have the founding of the 
 monarchy under Saul in 1095 B. C, the death of 
 Joshua in 1575, and the exode in 1640. 
 
 We harmonize Manetho with these computations by 
 advancing the founding of the 18th dynasty to 1764 
 B. C; from the exode in 1640 B. C, and we go back ac- 
 cording to Manetho 1077 years, to 2717 B. C, for the 
 migration of the Hebrews from Syria to Egypt and 
 the founding of the first dynasty there. 
 
 We deem the Hebrew estimate of the time of their 
 exode reliable, because it is the date of the founding 
 of the theocracy, because they received letters and be- 
 gan to commit their traditions to writing before the 
 fall of the theocracy in 1095 B. C, and because they 
 give us the intervening periods in specific sums, if we 
 
68 HISTORY OF THE HEBREWS. 
 
 accept twenty-five years from Josephus for Joshua, 
 and supply thirty for Samuel. 
 
 Had no information reached us concerning their 
 Egyptian period except that of the Hebrew sacred 
 books, their enigmas would have no key for their so- 
 lution ; the information furnished by Manetho makes 
 them intelligible. 
 
 The Egyptians called the Hebrews Hycsos, inter- 
 preted to signify shepherd kings. Hycsos differs no 
 more from Hebrews than Sesonchis from Shishak, 
 the Hebrew name by which he was called. The He- 
 brews are as clearly meant by the Hycsos of Manetho 
 as if he had called them Hebrews. 
 
 Josephus was a learned Pharisee of the priestly 
 caste. It was a common error of the Pharisees to 
 magnify their own national books unreasonably and 
 disparage the works of other nations. The acknowl- 
 edgement of Josephus that Manetho described the 
 Hebrews correctly in the passages above quoted, shows 
 an extraordinary triumph of truth over bigotry and 
 superstition. 
 
 Prudential considerations led him to ignore the dis- 
 crepancies between the Egyptian and Hebrew ac* 
 counts, and as far as possible to conceal them. This 
 appears from the brevity and obscurity of his refer- 
 ences to the 16th and 17th dynasties, while he reports 
 the 15th and 18th in full. 
 
 The inconsideration with which these findings of 
 Josephus have been set aside by Christian critics, is 
 not creditable to their scholarship. Sound and thor- 
 ough scholarship is of modern date and has grown out 
 
HISTORY OF THE HEBREWS. 69 
 
 of the superior advantages and culture of modern 
 times. 
 
 Menes, according to Manet ho. founds his thirty dy- 
 nasties in 5799 B. C, long before the Hebrew epoch 
 of creation, and reigns sixty-two years. We ascertain 
 this date by tracing the numbers of Manetho back 
 from 1640, the time of the exode, first to 1764 B. C, 
 the year in which the 18th dynasty was founded, as 
 shown by the Hebrew date of the exode, and thence 
 through the seventeen earlier dynasties to the first. 
 There is room for errors here ias in series III., and 
 Menes may have reigned a hundred years earlier 
 than this. Errors are more likely to occur by omis- 
 sion than by addition or repetition, though they are 
 possible in all these ways, and in others. 
 
 It appears from Manetho that the Hebrews had 
 their own government and military organization under 
 the 18th dynasty. According to the Hebrew books, 
 they were a single people till they were divided into 
 tribes by the sons of Jacob, eleven of whom became 
 heads of sing/e tribes, bearing their names, while Jo- 
 seph by his two sons, Manasse and Aphrim, founded 
 two tribes. At the close of their Egyptian period, 
 twelve of these tribes were of the military and shep-* 
 herd caste, and one, that of Levi, neither acted as sol- 
 diers nor shepherds, but found employment as priests 
 with the twelve military tribes, whence their disper- 
 sion, as noticed in Ex. 49 : 7. The tribe of Simeon 
 may at an earlier period have been of a similar caste, 
 and had a similar dispersion ; but on leaving Egypt 
 they are numbered with the military and shepherd 
 tribes. 
 
 5 
 
70 HISTORY OF THE HEBREWS. 
 
 Let none deem it a matter of indifference whether 
 the facts are made to appear in this portion of sacred 
 history, or the old impositions and mistakes are kept 
 along unquestioned. Delusions are like the breaking 
 out of waters, when they fill their channels, and are 
 prepared to sweep every thing away with them, or 
 like the kindling of forest fires, that small at first, 
 may be extinguished with a breath, but directly gain 
 a force and fury as they proceed that laugh to scorn 
 the efforts of thousands to arrest them. These accounts 
 begin a breach that has deluged the world, and have 
 kindled fires that rage uncontrolled and uncontrollable 
 through all later times. We find a mighty river of 
 delusions overflowing and devastating Christendom 
 with waters of death ; we go to its fountain and by 
 correcting that, convert it into the river of the waters 
 of life eternal. 
 
 Secular scientists are all agreed throughout the 
 world, none gainsay or distrust the findings of their 
 fellows. Why is this reversed in the religious field ? 
 Religious science is in no way different from secular ; 
 one law governs both. The mischief with religious 
 science begins small and subtle with the impositions 
 and misjudgments of the early Hebrews, in which the 
 boldest, and in some cases the most absurd fictions are 
 accepted for facts. These begin small, but grow large 
 as they proceed and give rise to divisions and con- 
 flicting sects innumerable. First we have Jews and 
 Christians ; then Christians divide as Catholics, Ori- 
 ental churches, the Greek church and the Protestants, 
 Then Protestants divide endlessly ; and many of those 
 divisions and subdivisions are mutually hostile, while 
 
HISTORY OF THE EGYPTIANS. 71 
 
 another class of thinkers denounce all religious sci- 
 ences so called, as delusions or infected with fatal 
 errors. All this conflict of opinions begins with the 
 frauds and fictions of the early Hebrews ; and from 
 this one fountain come forth many streams of turbid 
 and unwholesome waters. The world has long tried 
 to correct and purify the streams in vain, without dis- 
 turbing their fountain. We propose to purify the 
 fountain, and leave the streams to take from it only 
 pure and healthful waters. This remedy is possible 
 and effectual ; no other is. It must be accepted ; it 
 must be applied ; its benefits will be infinite ; it will 
 give us a regenerated world. 
 
 4. History and Chronology of the Egyptians, accord- 
 ing to Manetho, in 280 B. C, as reported by Julius 
 Africanus in 230 A. D. 
 
 We introduce thjg in corroboration of what precedes. 
 
 The older families of the Caucasians are the Chal- 
 deans, Hebrews, Arabs, Syrians and Egyptians. After 
 these follow the Celts, Teutons, Greeks, Latins, Hin- 
 dus, Medes, Persians, Tartars, Russians, Georgians, 
 Circasians, Turks, etc. 
 
 The great historian of Egypt was Manetho. He 
 lived under the first two Ptolemies, Greek kings of 
 Egypt, trom 300 to 247 B. C, directly after the times 
 of Alexander the Great, of whom the elder Ptolemy 
 and founder of the Egyptian dynasty was a half broth- 
 er, being a son of Philip. 
 
 Manetho belonged to the priestly caste of Egypt, 
 was versed in all its occult sciences, and was master of 
 the Greek language and literature at a time when Al- 
 
72 HISTORY OF THE EGYPTIANS. 
 
 exanclria rivaled Athens as a seat of the best Greek 
 culture, and when the Greek kings of Syria and Egypt 
 were the lights of the world. 
 
 Manetho wrote the history of his country in Greek 
 for the information of the Greek literati, translating 
 much of it from contemporary annals and other docu- 
 ments that were never before reported to the world, 
 and have since perished. His work early disappears, 
 but not till Josephus in 100 A. D., copied portions of 
 it relating to the Hebrews, called by the Egyptians 
 Hycsos ; and Julius African us, generally kuown a s 
 Africanus the African, a Christian bishop of Nicopolis 
 in Palestine, at about 230 A. D., copied his prehistoric 
 periods to Menes, aud thirty dynasties from Menes to 
 the death of Nectanebus II., in 339 B.-C, seven years 
 before Egypt submitted to Alexander the Great. 
 
 Africanus called his work Annals of the World, in 
 five books. It was highly esteemecl by the ancients, 
 and portions of it were often copied. They have lost 
 none of their importance by the unprecedented pro- 
 gress of all the sciences history included, in our times; 
 but have rather gained. 
 
 Africanus incorporated an abstract of the work of 
 Manetho in his annals, supposing, however, that Ma- 
 netho's earlier periods were too much prolonged ; 
 though not doubting that he reported what he found. 
 He accepted the Septuagint date of creation as historic, 
 computed to be in 5799 B. C- 
 
 Eusebius, bishop of Csesarea and moderator of the 
 famous Council of Nice in 324 A, D., under Constan- 
 tine, besides writing a history of the church, copied 
 
HISTORY OF THE EGYPTIANS. 73 
 
 the annals of Africanus at about 330 A. D., both of 
 which are still preserved, and held in great respect. 
 
 The work of Eusebius was copied by George, a 
 monk of Constantinople called Syncellus, as occupying 
 a cell with the bishop. Syncellus began his work in 
 792 A. D., at the Septuagint epoch of creation, which 
 he computed to be 5500 B. C, and continued it to the 
 reign of Maximin, when he died, leaving the work un- 
 finished. 
 
 Manetho, as we compute the times of his dynasties, 
 begins them in 5799 B. C, 300 years before the Sep- 
 tuagint epoch of creation, and finds still longer periods 
 before Menes than after him, 
 
 No intelligent critic doubts that in these prehistoric 
 periods, Manetho reports what he found, and judged 
 to be reliable. He had with scholars of his age, and 
 of centuries that followed, the highest credit for schol- 
 arship, honesty and veracity. But his numbers in 
 dealing with the earliest times, were deemed too large 
 to be credible, and were generally dismissed with little 
 consideration. Modern discovery has in our day come 
 wonderfully to his aid. 
 
 Animals do not count; a counting animal would be 
 a prodigy. Counting was invented by men, first to 
 the number of 10, that of the fingers and thumbs of 
 the two hands. Then came adding and multiplying 
 to hundreds, and from hundreds to thousands, all of 
 which are multiples 10. 
 
 Years were early noted and couuted, and time was 
 naturally estimated in years and generations. Count- 
 ing by hundreds and thousands was reached long be- 
 fore the other arts were perfected that appear under 
 
74 HISTORY OF THE EGYPTIANS. 
 
 Menes and his successors ; and the advance of our 
 Caucasian fathers from the counting stage to that of 
 the higher arts, may have been very slow. 
 
 As soon as years were observed they would be 
 counted by tens, hundreds and thousands. Counts 
 could be recorded by points and lines, as soon as they 
 were reached, and they only required to be made con- 
 tinuous to measure the longest periods. 
 
 If men existed in Egypt with the art of counting, 
 and the knowledge of years, in 30,000 B. C, and with 
 the higher arts of brick making and pottery, the years 
 from that time may have all been counted, and the 
 counts kept along by the priests, kings and other 
 chiefs of those early ages. It is conceded by all com- 
 petent judges that Egyptian civilization did not begin 
 with Menes or his immediate predecessors, but came 
 down from much earlier periods. 
 
 PART I. 
 
 Prehistoric Periods. 
 
 1. The reign of gods beginning with the god of fire, 
 and ending with god Horus ; time indefinite. 
 
 B. C. Years. 
 
 2. Other gods to Bytis 30,725 13,900 
 
 3. Gods and heroes 16,825 1,255 
 
 Names not preserved. 
 
 4. Human kings 15,570 1,817 
 
 5. Thirty kings of Memphis 13,753 1,790 
 
 6. Ten kings of This ...11,963 , 350 
 
 7. Gosts and heroes 11,613 5,813 
 
 End of series 5,800 Total, 24,925 
 
HISTORY OF THE EGYPTIANS. 75 
 
 Not a solitary name of any inventor, discoverer or 
 king is reported from this long period. Several of its 
 gods, however, are reported by name, because they 
 were kept along in following periods. 
 
 In 1851 Abbas Pasha began to interrogate the Nile 
 valley as to the age of its occupancy, by digging and 
 examining works imbedded in its constantly rising 
 soil ; and after his death his explorations were contin* 
 ued by his successor to 1854. 
 
 They employed several able engineers and sixty 
 workmen during the times when the river was lowest, 
 and dug twenty-seven pits in the parallel of Memphis 
 in a line extending across the valley, and fifty-one 
 eight miles above the apex of the Delta. 
 
 When they reached water they resorted to borings 
 and went still further down. They found the bottom 
 of the alluvium on the edges of the valley, but in the 
 central parts it was in no case reached. 
 
 In the portions explored, they found many human 
 and animal remains, but no remains of animals that 
 became extinct before man appeared. In some places 
 the diggings were extensive for the first sixteen or 
 twenty feet down, and jars, vases, pots, a small hu- 
 man figure of burnt clay, a copper knife, and other 
 articles of human manufacture were found. 
 
 If the average rise of the alluvium was six inches 
 in a century, in the part penetrated by one of the bor- 
 ings, burnt brick found at the depth of sixty feet 
 were 12,0C0 years old. A fragment w T as found at a 
 depth of seventy-two feet near the apex of the Delta, 
 two or three feet below the surface of the Mediterra- 
 nean, where the deposits are estimated at two and half 
 
76 HISTORY OF THE EGYPTIANS. 
 
 inches in a century, which makes the finding 30,000 
 years old. 
 
 A depth of 20,000 or 30,000 years was explored, 
 but the period preceding man's works was not reached* 
 
 The ablest geologists in Europe took great interest 
 in these explorations, and the results agree with their 
 findings elsewhere, both before and since, in caves 
 that were gradually filled on the margins of rivers 
 and seas, carrying back the age of man to a much 
 more remote past than is reported by Manetho. 
 
 Christianity has no interest in defending the He- 
 brew estimates of the age of the earth made under the 
 Davidic kings, against her own testimonies. God's 
 works speak for themselves, and refuse to be dwarfed 
 or to have their periods greatly abridged. 
 
 It is no just disparagement of religion that ages and 
 generations were required to disengage it from vicious 
 prejudices and errors. All science, religious and sec- 
 ular, is built up like the earth itself, terrace by ter- 
 race, each terrace above its ocean levels, being the 
 work of long ages. 
 
 The advance of knowledge has both occupied long 
 periods and been attended with long pauses, diver- 
 sions and retrogressions ; but the force behind both 
 the earth and the sciences is never exhausted nor over- 
 come. It is only arrested for relatively short periods, 
 to be a final victor after all possible defeats ; and is 
 thenceforward forever undisputed and indisputable, 
 an infallible divine law for human guidance, and an 
 unfailing ministry to human good. 
 
 Menes in Egyptian history, follows uncounted gen- 
 erations of Caucasians. 
 
HISTORY OF THE EGYPTIANS. 
 
 77 
 
 4. Thirty dynasties in three seizes. 
 SERIES I. 
 
 FOURTEEN EARLY DYNASTIES BEGINNING WITH MENES. 
 
 Dynasties 
 
 Kings. 
 
 B.C. 
 
 Years. 
 
 Capitals. 
 
 1 
 
 8 
 
 5799 
 
 263 
 
 This. 
 
 2 
 
 9 
 
 5536 
 
 302 
 
 a 
 
 3 
 
 9 
 
 5234 
 
 214 
 
 Memphis. 
 
 4 
 
 8 
 
 5020 
 
 284 
 
 c< 
 
 5 
 
 8 
 
 4736 
 
 218 
 
 Elephantine. 
 
 6 
 
 6 
 
 4518 
 
 203 
 
 Memphis. 
 
 7 
 
 70 
 
 4315 
 
 706 
 
 u 
 
 8 
 
 28 
 
 4315 
 
 146 
 
 U 
 
 9 
 
 19 
 
 4169 
 
 409 
 
 Heracleopolis. 
 
 10 
 
 19 
 
 3760 
 
 185 
 
 a 
 
 11 
 
 17 
 
 3575 
 
 59 
 
 Diospolis. 
 
 12 
 
 7 
 
 3516 
 
 160 
 
 a 
 
 13 
 
 60 
 
 3356 
 
 453 
 
 « 
 
 14 
 
 76 
 
 2903 
 
 184 
 
 Xoite. 
 
 End of 
 
 series 
 
 , 2719 
 
 3078 
 
 
 The kings of Series I. were largely engaged in 
 building. They also carried on many predatory wars, 
 took numerous domestic animals, and many captives 
 whom they held as slaves and employed ou their 
 works. Pyramid building ended with them. Many 
 pyramids have disappeared. On the west bank of the 
 Nile sixty-nine remain in groups through a distance 
 of sixty miles. The largest, that of Cheops [Keops], 
 stands on about thirteen acres for its base, and is 480 
 feet high. Next to the pyramids in importance are 
 obelisks, sphinxes, palaces, statues colossal and life 
 sizes, temples and tombs. The sphinxes are of both 
 sexes, mostly males to represent kings, the females 
 represent queens. 
 
78 
 
 HISTORY OF THE EGYPTIANS. 
 
 SERIES II. 
 
 15th, 16th and 17th dynasties, the hycsos, shepherd 
 kings or hebrews. 
 
 Dynasties 
 
 Kings. 
 
 B. C. 
 
 Years. 
 
 Capitals. 
 
 15 
 16 
 17 
 
 6 
 30 
 43 
 
 2618 
 2434 
 1917 
 
 284 
 518 
 151 
 
 Memphis. 
 
 a 
 it 
 
 End of series, 1765 953 
 
 The Hebrews did no building and no permanent 
 structures were erected in their times. They main- 
 tained an expensive standing army, but seem to have 
 had no foreign wars. They invaded the country from 
 Arabia and were the superiors of the Egyptians in the 
 arts of war and the care of domestic animals. 
 
 SERIES III. 
 
 THIRTEEN LATER DYNASTIES, BEGINNING WITH THE 18TH. 
 
 Dynasties 
 
 Kings. 
 
 B. C 
 
 Reigns. 
 
 Capitals. 
 
 18 
 
 16 
 
 1666 
 
 287 
 
 Diospolis. 
 
 19 
 
 6 
 
 1379 
 
 204 
 
 a 
 
 20 
 
 12 
 
 1175 
 
 135 
 
 ti ^ 
 
 21 
 
 7 
 
 1040 
 
 114 
 
 Tunis. 
 
 22 
 
 9 
 
 926 
 
 116 
 
 Bubasti?. 
 
 23 
 
 4 
 
 810 
 
 89 
 
 Tan is. 
 
 24 
 
 1 
 
 721 
 
 6 
 
 Sais. 
 
 25 
 
 3 
 
 715 
 
 40 
 
 Ethiopia. 
 
 26 
 
 9 
 
 675 
 
 150 
 
 Sais. 
 
 27 
 
 8 
 
 525 
 
 122 
 
 Persia. 
 
 28 
 
 1 
 
 403 
 
 6 
 
 Native. 
 
 29 
 
 4 
 
 397 
 
 20 
 
 a 
 
 30 
 
 3 
 
 377 
 
 38 
 
 a 
 
 End of series, 339 1327 
 
HISTORY OF THE EGYPTIANS. 
 
 79 
 
 Series III. opens with the most illustrious of all the 
 dynasties, from which we infer that the Egyptians 
 profited by their Hebrew masters. Their old time 
 arts are instantly revived and shine forth in their 
 temples, obelisks, palaces, statues and tombs with a 
 glory never exceeded before nor since. Pyramid build- 
 ing ceased before the Hycsos invasion, never to be re- 
 vived. 
 
 EIGHTEENTH DYNASTY, DISPOLIS. 
 
 
 B.C. 
 
 Corrected. 
 
 Yrs. 
 
 1. Amosis 
 
 2. Chebros 
 
 1666 
 1641 
 1628 
 1604 
 1582 
 1569 
 1543 
 
 1534 
 1503 
 1466 
 1434 
 1438 
 1416 
 1404 
 1399 
 1398 
 
 1764 
 1739 
 1726 
 1702 
 1680 
 1667 
 1641 
 1640 
 1632 
 1601 
 1564 
 1534 
 1526 
 1514 
 1503 
 1497 
 1496 
 
 25 
 13 
 
 3. Amenophthis 
 
 4. Amerses , 
 
 24 
 
 5. Misaphris 
 
 6. Misphragmuthosis 
 
 13 
 
 36 
 
 7. Touthraosis 
 
 Exode 
 
 8. Amenophis 
 
 9. Horus 
 
 9 
 
 31 
 
 37 
 
 10. Acherres 
 
 32 
 
 11. Rathos 
 
 12. Chebres 
 
 13. Acherres , 
 
 6 
 12 
 13 
 
 14. Armesses 
 
 5 
 
 15. Ramesses 
 
 16. Amenopath 
 
 1 
 
 19 
 
 
 1399 
 
 1477 
 
 287 
 
 This correction is made from the Hebrew date of 
 the exode, by accepting from Joseph us 25 years for 
 Joshua as judge, and supplying 30 for Samuel. Count-* 
 ing back from the founding of the house of Jeve in 
 the fourth year of Solomon, which was 1012 B. C, 
 we find the founding of the monarchy under Saul in 
 
80 HISTORY OF THE EGYPTIANS. 
 
 1095, the death of Joshua 480 years before, in 1575 
 B. C, put by mistake iu 1 Kings 6 : 1, for the period 
 from the exode to the founding of the house of Jeve, 
 the exode in 1640, and the founding of the 18th dy- 
 nasty in 1764 B.C. 
 
 Other dates of the founding of the 18th dynasty are 
 as follows : By Eusebius, bishop of Csesarea, under 
 Constantine, 330 A. D., as computed from the Latin 
 text of Jerome 1798 B. C, as computed from the 
 Armenian text 1792 B. C. According to the old 
 chronicle for the 19th, 20th and 21st dynasties, sup- 
 plemented by the numbers of Africanus for the 18th. 
 1801. Bunsen finds the founding of the 18th dy- 
 nasty in 1625 B. C. and the exode in 1540 ; Dr. Hales 
 finds the exode in 1648, a much nearer approximation 
 to the truth than 1491, generally accepted, to the 
 shame of Christendom. Josephus and Eusebius find 
 the Greek Egyptus and Danaus at the close of the 
 18th dynasty under the names of Sethoris and Armais. 
 
 The 18th and sixth are the most extraordinary of 
 all the dynasties, though several produced great con- 
 querors. 
 
 TWENTY-SECOND DYNASTY, BUBASTIS. 
 
 
 
 Corrected. 
 
 
 1. Sesonchis [Skishak] 
 
 2. Osorthon 
 
 3-5. Three kings, not named 
 
 6. Tacellothis 
 
 7-9. Three kings, not named 
 
 927 
 906 
 891 
 866 
 853 
 
 980 
 959 
 944 
 919 
 906 
 
 21 
 15 
 25 
 13 
 
 42 
 
 
 811 
 
 864 
 
 116 
 
 Shisbak appears in 1 Kings 11 : 40, proximately 
 
HISTORY OF THE EGYPTIANS. 
 
 81 
 
 in 980 B. C, as giving Jeroboam an asylum in Egypt, 
 when he fled from Isral on account of conspiring 
 against Solomon to divide his kingdom. He appears 
 again in 1 Kings 14 : 25, 26, as taking and plunder- 
 ing Jerusalem in the fifth year of Rehoboam, which 
 was 971 B. C. Assuming that 980 was the first year 
 of his reign, his taking of Jerusalem was in his ninth 
 year. Our correction carries back the dates cf this 
 dynasty 53 years to allow this. 
 
 TWENTY- SIXTH DYNASTY, SAIS. 
 
 Corrected. 
 
 1. Stephinates | 676 
 
 2. Nechepsos 669 
 
 3. Nechol 663 
 
 4. Psammitichus 655 
 
 5. Necho II 601 
 
 6. Psammuthis II 595 
 
 7. Uaphris. ... 589 
 
 8. Amosis II 570 
 
 9. Psammecherites 526 
 
 54 
 
 6 
 
 6 
 
 19 
 
 44 
 
 6m 
 
 686 
 679 
 673 
 665 
 611 
 605 
 599 
 580 
 536 
 
 1501 
 
 According to 2 Kings 23 : 29, Necho II. invaded 
 Assyria, and while on this expedition killed king Jo- 
 siah at Megiddo in 610 B. C. According to Africanus 
 he began to reign in 601, nine years after this, and 
 reigned six years. If his invasion of Assyria was in 
 the second year of his reign, these dates should be put 
 back ten years, and we so correct them. 
 
 Inquirers need not marvel at these shortcomings of 
 numbers. In dealing with numbers, omissions are 
 easy and almost inevitable, and the just presumption 
 is, that in these cases the errors occurred by omissions 
 
82 HISTORY OF THE EGYPTIANS. 
 
 made inadvertently, or from defective copies. By 
 substituting the larger numbers of Eusebius in certain 
 cases for those of Africanus, we get all the extension 
 of time required ; but the method we have finally 
 adopted is to correct Africanus in the dynasties in 
 which he is certainly wrong, and leave his numbers 
 elsewhere unchanged. 
 
 Cambyses reigned over Persia 6fV years, that is a 
 part of seven years, and conquered Egypt in the fifth 
 year of his reign. This allows him three years over 
 Egypt, only by counting the fifth and part of the 
 seventh as full years. Cambyses met with heavy 
 losses in Egypt, and revenged them on the Egyptians 
 with great severity and cruelty. His hostility to the 
 priests knew no bounds, and he stripped the temples 
 of their wealth. After becoming embittered to the 
 point of madness against the Egyptians, he exercised 
 cruelties against his Persian subjects, which can be ac- 
 counted for only on the supposition of lunacy. This 
 is favored by the fact that he was an epileptic, retain- 
 ing, however, his great abilities. Providentially, he 
 died by an accidental wound inflicted by his own 
 sword early in life. 
 
 Nectanebus II., the third and last king of the 30th 
 dynasty at Sebennys, was driven out of Egypt after a 
 disturbed reign of eighteen years, by an aspirant to 
 the throne from Mendes, whose name is not preserved, 
 and took refuge in Ethiopia. Better generalship might 
 have saved his dynasty seven years longer, till in 332 
 submission to Alexander became a military necessity. 
 
 The Egyptians had fallen far behind the Greeks in 
 intellectual, moral and physical culture, and in 332 
 
HISTORY OF THE EGYPTIANS. 8.3 
 
 B. C.j effectual resistance to Alexander was impossi- 
 ble. Alexander found Egypt again subject to Persia, 
 and was accepted as a deliverer rather than a con- 
 queror. While he lived, the country was ruled under 
 him by Ptolemy Lagus, his half brother, one of his 
 ablest generals. After Alexander's death in 323 B. C. 
 Ptolemy founded the dynasty of the Ptolemies in 
 Egypt, which continued 300 years, when in 30 B. C. 
 Egypt became a province of the Roman empire. 
 
 Egypt was conquered by the Caliph Omer in 640, 
 by the Turks in 1517, by France near the close of the 
 18th century, and in 1801 was restored to Turkey by 
 England. In 1811 it became independent under Me- 
 hemet Ali, but is now again a dependency of Turkey, 
 and the kedive, its ruler, pays the imperial govern* 
 ment at Constantinople §700,000 a year, and has the 
 power of making treaties and having armies. The 
 nation is heavily in debt, and the people are in great 
 poverty and misery. The present population is 
 2,800,000, chiefly Copts, Fellahs, &rabs and Turks. 
 The Turks bear rule. The Copts are the descendants 
 of the higher classes of the ancient Egyptians, and 
 the Fellahs of the laborers. The Coptic and Abys<* 
 sinian churches do little for the elevation of their 
 peoples. 
 
 History is chiefly valuable for its lessons of the 
 practical working of the divine laws. These lessons 
 are yet but partially mastered. 
 
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