1. In the beginning God created the heaven and the earth. But when the earth did not come into sight, but was covered with thick darkness, and a wind moved upon its surface, God commanded that there should be light: and when that was made, he considered the whole mass, and separated the light and the darkness; and the name he gave to one was Night, and the other he called Day: and he named the beginning of light, and the time of rest, The Evening and The Morning, and this was indeed the first day. But Moses said it was one day; the cause of which I am able to give even now; but because I have promised to give such reasons for all things in a treatise2 by itself, I shall put off its exposition till that time. After this, on the second day, he placed the heaven over the whole world, and separated it from the other parts, and he determined3 it should stand by itself. He also placed a crystalline [firmament] round it, and put it together in a manner agreeable to the earth, and fitted it for giving moisture and rain, and for affording the advantage of dews. On the third day he appointed the dry land to appear, with the sea itself round about it; and on the very same day he made the plants and the seeds to spring out of the earth. On the fourth day he adorned4 the heaven with the sun, the moon, and the other stars, and appointed them their motions and courses, that the vicissitudes5 of the seasons might be clearly signified. And on the fifth day he produced the living creatures, both those that swim, and those that fly; the former in the sea, the latter in the air: he also sorted them as to society and mixture, for procreation, and that their kinds might increase and multiply. On the sixth day he created the four-footed beasts, and made them male and female: on the same day he also formed man. Accordingly Moses says, That in just six days the world, and all that is therein, was made. And that the seventh day was a rest, and a release from the labor6 of such operations; whence it is that we Celebrate a rest from our labors7 on that day, and call it the Sabbath, which word denotes rest in the Hebrew tongue.
2. Moreover, Moses, after the seventh day was over1 begins to talk philosophically8; and concerning the formation of man, says thus: That God took dust from the ground, and formed man, and inserted in him a spirit and a soul.2 This man was called Adam, which in the Hebrew tongue signifies one that is red, because he was formed out of red earth, compounded together; for of that kind is virgin9 and true earth. God also presented the living creatures, when he had made them, according to their kinds, both male and female, to Adam, who gave them those names by which they are still called. But when he saw that Adam had no female companion, no society, for there was no such created, and that he wondered at the other animals which were male and female, he laid him asleep, and took away one of his ribs10, and out of it formed the woman; whereupon Adam knew her when she was brought to him, and acknowledged that she was made out of himself. Now a woman is called in the Hebrew tongue Issa; but the name of this woman was Eve, which signifies the mother of all living.
3. Moses says further, that God planted a paradise in the east, flourishing with all sorts of trees; and that among them was the tree of life, and another of knowledge, whereby was to be known what was good and evil; and that when he brought Adam and his wife into this garden, he commanded them to take care of the plants. Now the garden was watered by one river,3 which ran round about the whole earth, and was parted into four parts. And Phison, which denotes a multitude, running into India, makes its exit into the sea, and is by the Greeks called Ganges. Euphrates also, as well as Tigris, goes down into the Red Sea.4 Now the name Euphrates, or Phrath, denotes either a dispersion, or a flower: by Tiris, or Diglath, is signified what is swift, with narrowness; and Geon runs through Egypt, and denotes what arises from the east, which the Greeks call Nile.
4. God therefore commanded that Adam and his wife should eat of all the rest of the plants, but to abstain11 from the tree of knowledge; and foretold12 to them, that if they touched it, it would prove their destruction. But while all the living creatures had one language, 5 at that time the serpent, which then lived together with Adam and his wife, shewed an envious13 disposition, at his supposal of their living happily, and in obedience14 to the commands of God; and imagining, that when they disobeyed them, they would fall into calamities15, he persuaded the woman, out of a malicious16 intention, to taste of the tree of knowledge, telling them, that in that tree was the knowledge of good and evil; which knowledge, when they should obtain, they would lead a happy life; nay17, a life not inferior to that of a god: by which means he overcame the woman, and persuaded her to despise the command of God. Now when she had tasted of that tree, and was pleased with its fruit, she persuaded Adam to make use of it also. Upon this they perceived that they were become naked to one another; and being ashamed thus to appear abroad, they invented somewhat to cover them; for the tree sharpened their understanding; and they covered themselves with fig-leaves; and tying these before them, out of modesty18, they thought they were happier than they were before, as they had discovered what they were in want of. But when God came into the garden, Adam, who was wont19 before to come and converse20 with him, being conscious of his wicked behavior, went out of the way. This behavior surprised God; and he asked what was the cause of this his procedure; and why he, that before delighted in that conversation, did now fly from it, and avoid it. When he made no reply, as conscious to himself that he had transgressed21 the command of God, God said, "I had before determined about you both, how you might lead a happy life, without any affliction, and care, and vexation of soul; and that all things which might contribute to your enjoyment22 and pleasure should grow up by my providence23, of their own accord, without your own labor and pains-taking; which state of labor and pains-taking would soon bring on old age, and death would not be at any remote distance: but now thou hast abused this my good-will, and hast disobeyed my commands; for thy silence is not the sign of thy virtue24, but of thy evil conscience." However, Adam excused his sin, and entreated25 God not to be angry at him, and laid the blame of what was done upon his wife; and said that he was deceived by her, and thence became an offender26; while she again accused the serpent. But God allotted27 him punishment, because he weakly submitted to the counsel of his wife; and said the ground should not henceforth yield its fruits of its own accord, but that when it should be harassed29 by their labor, it should bring forth28 some of its fruits, and refuse to bring forth others. He also made Eve liable to the inconveniency of breeding, and the sharp pains of bringing forth children; and this because she persuaded Adam with the same arguments wherewith the serpent had persuaded her, and had thereby30 brought him into a calamitous31 condition. He also deprived the serpent of speech, out of indignation at his malicious disposition towards Adam. Besides this, he inserted poison under his tongue, and made him an enemy to men; and suggested to them, that they should direct their strokes against his head, that being the place wherein lay his mischievous32 designs towards men, and it being easiest to take vengeance33 on him, that way. And when he had deprived him of the use of his feet, he made him to go rolling all along, and dragging himself upon the ground. And when God had appointed these penalties for them, he removed Adam and Eve out of the garden into another place.
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1 disposition | |
n.性情,性格;意向,倾向;排列,部署 | |
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2 treatise | |
n.专著;(专题)论文 | |
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3 determined | |
adj.坚定的;有决心的 | |
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4 adorned | |
[计]被修饰的 | |
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5 vicissitudes | |
n.变迁,世事变化;变迁兴衰( vicissitude的名词复数 );盛衰兴废 | |
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6 labor | |
n.劳动,努力,工作,劳工;分娩;vi.劳动,努力,苦干;vt.详细分析;麻烦 | |
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7 labors | |
v.努力争取(for)( labor的第三人称单数 );苦干;详细分析;(指引擎)缓慢而困难地运转 | |
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8 philosophically | |
adv.哲学上;富有哲理性地;贤明地;冷静地 | |
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9 virgin | |
n.处女,未婚女子;adj.未经使用的;未经开发的 | |
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10 ribs | |
n.肋骨( rib的名词复数 );(船或屋顶等的)肋拱;肋骨状的东西;(织物的)凸条花纹 | |
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11 abstain | |
v.自制,戒绝,弃权,避免 | |
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12 foretold | |
v.预言,预示( foretell的过去式和过去分词 ) | |
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13 envious | |
adj.嫉妒的,羡慕的 | |
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14 obedience | |
n.服从,顺从 | |
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15 calamities | |
n.灾祸,灾难( calamity的名词复数 );不幸之事 | |
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16 malicious | |
adj.有恶意的,心怀恶意的 | |
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17 nay | |
adv.不;n.反对票,投反对票者 | |
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18 modesty | |
n.谦逊,虚心,端庄,稳重,羞怯,朴素 | |
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19 wont | |
adj.习惯于;v.习惯;n.习惯 | |
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20 converse | |
vi.谈话,谈天,闲聊;adv.相反的,相反 | |
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21 transgressed | |
v.超越( transgress的过去式和过去分词 );越过;违反;违背 | |
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22 enjoyment | |
n.乐趣;享有;享用 | |
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23 providence | |
n.深谋远虑,天道,天意;远见;节约;上帝 | |
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24 virtue | |
n.德行,美德;贞操;优点;功效,效力 | |
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25 entreated | |
恳求,乞求( entreat的过去式和过去分词 ) | |
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26 offender | |
n.冒犯者,违反者,犯罪者 | |
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27 allotted | |
分配,拨给,摊派( allot的过去式和过去分词 ) | |
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28 forth | |
adv.向前;向外,往外 | |
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29 harassed | |
adj. 疲倦的,厌烦的 动词harass的过去式和过去分词 | |
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30 thereby | |
adv.因此,从而 | |
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31 calamitous | |
adj.灾难的,悲惨的;多灾多难;惨重 | |
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32 mischievous | |
adj.调皮的,恶作剧的,有害的,伤人的 | |
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33 vengeance | |
n.报复,报仇,复仇 | |
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