We must say nothing of what is divine in Abraham, since the Scriptures2 have said all. We must not even touch, except with a respectful hand, that which belongs to the profane3 — that which appertains to geography, the order of time, manners, and customs; for these, being connected with sacred history, are so many streams which preserve something of the divinity of their source.
Abraham, though born near the Euphrates, makes a great epoch4 with the Western nations, yet makes none with the Orientals, who, nevertheless, respect him as much as we do. The Mahometans have no certain chronology before their hegira5. The science of time, totally lost in those countries which were the scene of great events, has reappeared in the regions of the West, where those events were unknown. We dispute about everything that was done on the banks of the Euphrates, the Jordan, and the Nile, while they who are masters of the Nile, the Jordan and the Euphrates enjoy without disputing. Although our great epoch is that of Abraham, we differ sixty years with respect to the time of his birth. The account, according to the registers, is as follows:
“And Terah lived seventy years, and begat Abraham, Nahor, and Haran. And the days of Terah were two hundred and five years, and Terah died in Haran. Now the Lord had said unto Abraham, get thee out of thy country and from thy kindred, and from thy father’s house, unto a land that I will show thee. And I will make of thee a great nation.”
It is sufficiently6 evident from the text that Terah, having had Abraham at the age of seventy, died at that of two hundred and five; and Abraham, having quitted Chald?a immediately after the death of his father, was just one hundred and thirty-five years old when he left his country. This is nearly the opinion of St. Stephen, in his discourse7 to the Jews.
But the Book of Genesis also says: “And Abraham was seventy and five years old when he departed out of Haran.”
This is the principal cause (for there are several others) of the dispute on the subject of Abraham’s age. How could he be at once a hundred and thirty-five years, and only seventy-five? St. Jerome and St. Augustine say that this difficulty is inexplicable8. Father Calmet, who confesses that these two saints could not solve the problem, thinks he does it by saying that Abraham was the youngest of Terah’s sons, although the Book of Genesis names him the first, and consequently as the eldest9. According to Genesis, Abraham was born in his father’s seventieth year; while, according to Calmet, he was born when his father was a hundred and thirty. Such a reconciliation10 has only been a new cause of controversy11. Considering the uncertainty12 in which we are left by both text and commentary, the best we can do is to adore without disputing.
There is no epoch in those ancient times which has not produced a multitude of different opinions. According to Moréri there were in his day seventy systems of chronology founded on the history dictated13 by God himself. There have since appeared five new methods of reconciling the various texts of Scripture1. Thus there are as many disputes about Abraham as the number of his years (according to the text) when he left Haran. And of these seventy-five systems there is not one which tells us precisely14 what this town or village of Haran was, or where it was situated15. What thread shall guide us in this labyrinth16 of conjectures17 and contradictions from the very first verse to the very last? Resignation. The Holy Spirit did not intend to teach us chronology, metaphysics or logic18; but only to inspire us with the fear of God. Since we can comprehend nothing, all that we can do is to submit.
It is equally difficult to explain satisfactorily how it was that Sarah, the wife of Abraham, was also his sister. Abraham says positively19 to Abimelech, king of Gerar, who had taken Sarah to himself on account of her great beauty, at the age of ninety, when she was pregnant of Isaac: “And yet indeed she is my sister; she is the daughter of my father, but not the daughter of my mother, and she became my wife.” The Old Testament20 does not inform us how Sarah was her husband’s sister. Calmet, whose judgment21 and sagacity are known to every one, says that she might be his niece. With the Chald?ans it was probably no more an incest than with their neighbors, the Persians. Manners change with times and with places. It may be supposed that Abraham, the son of Terah, an idolater, was still an idolater when he married Sarah, whether Sarah was his sister or his niece.
There are several Fathers of the Church who do not think Abraham quite so excusable for having said to Sarah, in Egypt: “It shall come to pass, when the Egyptians shall see thee, that they shall say, This is his wife, and they will kill me, but they will save thee alive. Say, I pray thee, thou art my sister, that it may be well with me for thy sake.” She was then only sixty-five. Since she had, twenty-five years afterwards the king of Gerar for a lover, it is not surprising that, when twenty-five years younger, she had kindled24 some passion in Pharaoh of Egypt. Indeed, she was taken away by him in the same manner as she was afterwards taken by Abimelech, the king of Gerar, in the desert.
Abraham received presents, at the court of Pharaoh, of many “sheep, and oxen, and he-asses, and men-servants, and maid-servants, and she-asses, and camels.” These presents, which were considerable, prove that the Pharaohs had already become great kings; the country of Egypt must therefore have been very populous25. But to make the country inhabitable, and to build towns, it must have cost immense labor26. It was necessary to construct canals for the purpose of draining the waters of the Nile, which overflowed27 Egypt during four or five months of each year, and stagnated28 on the soil. It was also necessary to raise the town at least twenty feet above these canals. Works so considerable seem to have required thousands of ages.
There were only about four hundred years between the Deluge29 and the period at which we fix Abraham’s journey into Egypt. The Egyptians must have been very ingenious and indefatigably30 laborious31, since, in so short a time, they invented all the arts and sciences, set bounds to the Nile, and changed the whole face of the country. Probably they had already built some of the great Pyramids, for we see that the art of embalming32 the dead was in a short time afterwards brought to perfection, and the Pyramids were only the tombs in which the bodies of their princes were deposited with the most august ceremonies.
This opinion of the great antiquity33 of the Pyramids receives additional countenance34 from the fact that three hundred years earlier, or but one hundred years after the Hebrew epoch of the Deluge of Noah, the Asiatics had built, in the plain of Sennaar, a tower which was to reach to heaven. St. Jerome, in his commentary on Isaiah, says that this tower was already four thousand paces high when God came down to stop the progress of the work.
Let us suppose each pace to be two feet and a half. Four thousand paces, then, are ten thousand feet; consequently the tower of Babel was twenty times as high as the Pyramids of Egypt, which are only about five hundred feet. But what a prodigious35 quantity of instruments must have been requisite36 to raise such an edifice37! All the arts must have concurred38 in forwarding the work. Whence commentators39 conclude that men of those times were incomparably larger, stronger, and more industrious40 than those of modern nations.
So much may be remarked with respect to Abraham, as relating to the arts and sciences. With regard to his person, it is most likely that he was a man of considerable importance. The Chald?ans and the Persians each claim him as their own. The ancient religion of the magi has, from time immemorial, been called Kish Ibrahim, Milat Ibrahim, and it is agreed that the word Ibrahim is precisely the same as Abraham, nothing being more common among the Asiatics, who rarely wrote the vowels42, than to change the i into a, or the a into i in pronunciation.
It has even been asserted that Abraham was the Brahma of the Indians, and that their notions were adopted by the people of the countries near the Euphrates, who traded with India from time immemorial.
The Arabs regarded him as the founder43 of Mecca. Mahomet, in his Koran, always viewed in him the most respectable of his predecessors44. In his third sura, or chapter, he speaks of him thus: “Abraham was neither Jew nor Christian45; he was an orthodox Mussulman; he was not of the number of those who imagine that God has colleagues.”
The temerity46 of the human understanding has even gone so far as to imagine that the Jews did not call themselves the descendants of Abraham until a very late period, when they had at last established themselves in Palestine. They were strangers, hated and despised by their neighbors. They wished, say some, to relieve themselves by passing for descendants of that Abraham who was so much reverenced48 in a great part of Asia. The faith which we owe to the sacred books of the Jews removes all these difficulties.
Other critics, no less hardy50, start other objections relative to Abraham’s direct communication with the Almighty51, his battles and his victories. The Lord appeared to him after he went out of Egypt, and said, “Lift up now thine eyes, and look from the place where thou art, northward52 and southward, and eastward53, and westward54. For all the land which thou seest, to thee will I give it, and to thy seed forever.”
The Lord, by a second oath, afterwards promised him all “from the river of Egypt unto the great river, the river Euphrates.” The critics ask, how could God promise the Jews this immense country which they have never possessed55? And how could God give to them forever that small part of Palestine out of which they have so long been driven? Again, the Lord added to these promises, that Abraham’s posterity56 should be as numerous as the dust of the earth —“so that if a man can number the dust of the earth, then shall thy seed also be numbered.”
Our critics insist there are not now on the face of the earth four hundred thousand Jews, though they have always regarded marriage as a sacred duty and made population their greatest object. To these difficulties it is replied that the church, substituted for the synagogue, is the true race of Abraham, which is therefore very numerous.
It must be admitted that they do not possess Palestine; but they may one day possess it, as they have already conquered it once, in the first crusade, in the time of Urban II. In a word, when we view the Old Testament with the eyes of faith, as a type of the New, all either is or will be accomplished57, and our weak reason must bow in silence.
Fresh difficulties are raised respecting Abraham’s victory near Sodom. It is said to be inconceivable that a stranger who drove his flocks to graze in the neighborhood of Sodom should, with three hundred and eighteen keepers of sheep and oxen, beat a king of Persia, a king of Pontus, the king of Babylon, and the king of nations, and pursue them to Damascus, which is more than a hundred miles from Sodom. Yet such a victory is not impossible, for we see other similar instances in those heroic times when the arm of God was not shortened. Think of Gideon, who, with three hundred men, armed with three hundred pitchers58 and three hundred lamps, defeated a whole army! Think of Samson, who slew59 a thousand Philistines60 with the jawbone of an ass22!
Even profane history furnishes like examples. Three hundred Spartans61 stopped, for a moment, the whole army of Xerxes, at the pass of Thermopyl?. It is true that, with the exception of one man who fled, they were all slain62, together with their king, Leonidas, whom Xerxes had the baseness to gibbet, instead of raising to his memory the monument which it deserved. It is moreover true that these three hundred Laced?monians, who guarded a steep passage which would scarcely admit two men abreast63, were supported by an army of ten thousand Greeks, distributed in advantageous64 posts among the rocks of Pelion and Ossa, four thousand of whom, be it observed, were stationed behind this very passage of Thermopyl?.
These four thousand perished after a long combat. Having been placed in a situation more exposed than that of the three hundred Spartans, they may be said to have acquired more glory in defending it against the Persian army, which cut them all in pieces. Indeed, on the monument afterwards erected65 on the field of battle, mention was made of these four thousand victims, whereas none are spoken of now but the three hundred.
A still more memorable66, though much less celebrated67, action was that of fifty Swiss, who, in 1315, routed at Morgarten the whole army of the Archduke Leopold, of Austria, consisting of twenty thousand men. They destroyed the cavalry68 by throwing down stones from a high rock; and gave time to fourteen hundred Helvetians to come up and finish the defeat of the army. This achievement at Morgarten is more brilliant than that of Thermopyl?, inasmuch as it is a finer thing to conquer than to be conquered. The Greeks amounted to ten thousand, well armed; and it was impossible that, in a mountainous country, they could have to encounter more than a hundred thousand Persians at once; it is more than probable that there were not thirty thousand Persians engaged. But here fourteen hundred Swiss defeat an army of twenty thousand men. The diminished proportions of the less to the greater number also increases the proportion of glory. But how far has Abraham led us? These digressions amuse him who makes and sometimes him who reads them. Besides, every one is delighted to see a great army beaten by a little one.
§ II.
Abraham is one of those names which were famous in Asia Minor70 and Arabia, as Thaut was among the Egyptians, the first Zoroaster in Persia, Hercules in Greece, Orpheus in Thrace, Odin among the northern nations, and so many others, known more by their fame than by any authentic71 history. I speak here of profane history only; as for that of the Jews, our masters and our enemies, whom we at once detest72 and believe, their history having evidently been written by the Holy Ghost, we feel toward it as we ought to feel. We have to do here only with the Arabs. They boast of having descended73 from Abraham through Ishmael, believing that this patriarch built Mecca and died there. The fact is, that the race of Ishmael has been infinitely74 more favored by God than has that of Jacob. Both races, it is true, have produced robbers; but the Arabian robbers have been prodigiously75 superior to the Jewish ones; the descendants of Jacob conquered only a very small country, which they have lost, whereas the descendants of Ishmael conquered parts of Asia, of Europe, and of Africa, established an empire more extensive than that of the Romans, and drove the Jews from their caverns76, which they called The Land of Promise.
Judging of things only by the examples to be found in our modern histories, it would be difficult to believe that Abraham had been the father of two nations so widely different. We are told that he was born in Chald?a, and that he was the son of a poor potter, who earned his bread by making little earthen idols77. It is hardly likely that this son of a potter should have passed through impracticable deserts and founded the city of Mecca, at the distance of four hundred leagues, under a tropical sun. If he was a conqueror78, he doubtless cast his eyes on the fine country of Assyria. If he was no more than a poor man, he did not found kingdoms abroad.
The Book of Genesis relates that he was seventy-five years old when he went out of the land of Haran after the death of his father, Terah the potter; but the same book also tells us that Terah, having begotten79 Abraham at the age of seventy years, lived to that of two hundred and five; and, afterward23, that Abraham went out of Haran, which seems to signify that it was after the death of his father.
Either the author did not know how to dispose his narration80, or it is clear from the Book of Genesis itself that Abraham was one hundred and thirty-five years old when he quitted Mesopotamia. He went from a country which is called idolatrous to another idolatrous country named Sichem, in Palestine. Why did he quit the fruitful banks of the Euphrates for a spot so remote, so barren, and so stony81 as Sichem? It was not a place of trade, and was distant a hundred leagues from Chald?a, and deserts lay between. But God chose that Abraham should go this journey; he chose to show him the land which his descendants were to occupy several ages after him. It is with difficulty that the human understanding comprehends the reasons for such a journey.
Scarcely had he arrived in the little mountainous country of Sichem, when famine compelled him to quit it. He went into Egypt with his wife Sarah, to seek a subsistence. The distance from Sichem to Memphis is two hundred leagues. Is it natural that a man should go so far to ask for corn in a country the language of which he did not understand? Truly these were strange journeys, undertaken at the age of nearly a hundred and forty years!
He brought with him to Memphis his wife, Sarah, who was extremely young, and almost an infant when compared with himself; for she was only sixty-five. As she was very handsome, he resolved to turn her beauty to account. “Say, I pray thee, that thou art my sister, that it may be well with me for thy sake.” He should rather have said to her, “Say, I pray thee, that thou art my daughter.” The king fell in love with the young Sarah, and gave the pretended brother abundance of sheep, oxen, he-asses, she-asses, camels, men-servants and maid-servants; which proves that Egypt was then a powerful and well-regulated, and consequently an ancient kingdom, and that those were magnificently rewarded who came and offered their sisters to the kings of Memphis. The youthful Sarah was ninety years old when God promised her that, in the course of a year, she should have a child by Abraham, who was then a hundred and sixty.
Abraham, who was fond of travelling, went into the horrible desert of Kadesh with his pregnant wife, ever young and ever pretty. A king of this desert was, of course, captivated by Sarah, as the king of Egypt had been. The father of the faithful told the same lie as in Egypt, making his wife pass for his sister; which brought him more sheep, oxen, men-servants, and maid-servants. It might be said that this Abraham became rich principally by means of his wife. Commentators have written a prodigious number of volumes to justify82 Abraham’s conduct, and to explain away the errors in chronology. To these commentaries we must refer the reader; they are all composed by men of nice and acute perceptions, excellent metaphysicians, and by no means pedants83.
For the rest, this name of Bram, or Abram, was famous in Jud?a and in Persia. Several of the learned even assert that he was the same legislator whom the Greeks called Zoroaster. Others say that he was the Brahma of the Indians, which is not demonstrated. But it appears very reasonable to many that this Abraham was a Chald?an or a Persian, from whom the Jews afterwards boasted of having descended, as the Franks did of their descent from Hector, and the Britons from Tubal. It cannot be denied that the Jewish nation were a very modern horde84; that they did not establish themselves on the borders of Ph?nicia until a very late period; that they were surrounded by ancient states, whose language they adopted, receiving from them even the name of Israel, which is Chald?an, from the testimony85 of the Jew Flavius Josephus himself. We know that they took the names of the angels from the Babylonians, and that they called God by the names of Eloi or Eloa, Adona?, Jehovah or Hiao, after the Ph?nicians. It is probable that they knew the name of Abraham or Ibrahim only through the Babylonians; for the ancient religion of all the countries from the Euphrates to the Oxus was called Kish Ibrahim or Milat Ibrahim. This is confirmed by all the researches made on the spot by the learned Hyde.
The Jews, then, treat their history and ancient fables86 as their clothesmen treat their old coats — they turn them and sell them for new at as high a price as possible. It is a singular instance of human stupidity that we have so long considered the Jews as a nation which taught all others, while their historian Josephus himself confesses the contrary.
It is difficult to penetrate87 the shades of antiquity; but it is evident that all the kingdoms of Asia were in a very flourishing state before the wandering horde of Arabs, called Jews, had a small spot of earth which they called their own — when they had neither a town, nor laws, nor even a fixed88 religion. When, therefore, we see an ancient rite89 or an ancient opinion established in Egypt or Asia, and also among the Jews, it is very natural to suppose that this small, newly formed, ignorant, stupid people copied, as well as they were able, the ancient, flourishing, and industrious nation.
It is on this principle that we must judge of Jud?a, Biscay, Cornwall, etc. Most certainly triumphant90 Rome did not in anything imitate Biscay or Cornwall; and he must be either very ignorant or a great knave91 who would say that the Jews taught anything to the Greeks.
§ III.
It must not be thought that Abraham was known only to the Jews; on the contrary, he was renowned92 throughout Asia. This name, which signifies father of a people in more Oriental languages than one, was given to some inhabitant of Chald?a from whom several nations have boasted of descending93. The pains which the Arabs and the Jews took to establish their descent from this patriarch render it impossible for even the greatest Pyrrhoneans to doubt of there having been an Abraham.
The Hebrew Scriptures make him the son of Terah, while the Arabs say that Terah was his grandfather and Azar his father, in which they have been followed by several Christians94. The interpreters are of forty-two different opinions with respect to the year in which Abraham was brought into the world, and I shall not hazard a forty-third. It also appears, by the dates, that Abraham lived sixty years longer than the text allows him; but mistakes in chronology do not destroy the truth of a fact. Supposing even that the book which speaks of Abraham had not been so sacred as was the law, it is not therefore less certain that Abraham existed. The Jews distinguished95 books written by inspired men from books composed by particular inspiration. How, indeed, can it be believed that God dictated false dates?
Philo, the Jew of Suidas, relates that Terah, the father or grandfather of Abraham, who dwelt at Ur in Chald?a, was a poor man who gained a livelihood96 by making little idols, and that he was himself an idolater. If so, that ancient religion of the Sabeans, who had no idols, but worshipped the heavens, had not, then, perhaps, been established in Chald?a; or, if it prevailed in one part of the country, it is very probable that idolatry was predominant in the rest. It seems that in those times each little horde had its religion, as each family had its own peculiar97 customs; all were tolerated, and all were peaceably confounded. Laban, the father-in-law of Jacob, had idols. Each clan98 was perfectly99 willing that the neighboring clan should have its gods, and contented100 itself with believing that its own were the mightiest101.
The Scripture says that the God of the Jews, who intended to give them the land of Canaan, commanded Abraham to leave the fertile country of Chald?a and go towards Palestine, promising102 him that in his seed all the nations of the earth should be blessed. It is for theologians to explain, by allegory and mystical sense, how all the nations of the earth were to be blessed in a seed from which they did not descend47, since this much-to-be-venerated103 mystical sense cannot be made the object of a research purely104 critical. A short time after these promises Abraham’s family was afflicted105 by famine, and went into Egypt for corn. It is singular that the Hebrews never went into Egypt, except when pressed by hunger; for Jacob afterwards sent his children on the same errand.
Abraham, who was then very old, went this journey with his wife Sarah, aged69 sixty-five: she was very handsome, and Abraham feared that the Egyptians, smitten106 by her charms, would kill him in order to enjoy her transcendent beauties: he proposed to her that she should pass for his sister, etc. Human nature must at that time have possessed a vigor107 which time and luxury have since very much weakened. This was the opinion of all the ancients; it has been asserted that Helen was seventy when she was carried off by Paris. That which Abraham had foreseen came to pass; the Egyptian youth found his wife charming, notwithstanding her sixty-five years; the king himself fell in love with her, and placed her in his seraglio, though, probably, he had younger women there; but the Lord plagued the king and his seraglio with very great sores. The text does not tell us how the king came to know that this dangerous beauty was Abraham’s wife; but it seems that he did come to know it, and restored her.
Sarah’s beauty must have been unalterable; for twenty-five years afterwards, when she was ninety years old, pregnant, and travelling with her husband through the dominions108 of a king of Ph?nicia named Abimelech, Abraham, who had not yet corrected himself, made her a second time pass for his sister. The Ph?nician king was as sensible to her attractions as the king of Egypt had been; but God appeared to this Abimelech in a dream, and threatened him with death if he touched his new mistress. It must be confessed that Sarah’s conduct was as extraordinary as the lasting109 nature of her charms.
The singularity of these adventures was probably the reason why the Jews had not the same sort of faith in their histories as they had in their Leviticus. There was not a single iota110 of their law in which they did not believe; but the historical part of their Scriptures did not demand the same respect. Their conduct in regard to their ancient books may be compared to that of the English, who received the laws of St. Edward without absolutely believing that St. Edward cured the scrofula; or to that of the Romans, who, while they obeyed their primitive111 laws, were not obliged to believe in the miracles of the sieve112 filled with water, the ship drawn113 to the shore by a vestal’s girdle, the stone cut with a razor, and so forth114. Therefore the historian Josephus, though strongly attached to his form of worship, leaves his readers at liberty to believe just so much as they choose of the ancient prodigies115 which he relates. For the same reason the Sadducees were permitted not to believe in the angels, although the angels are so often spoken of in the Old Testament; but these same Sadducees were not permitted to neglect the prescribed feasts, fasts, and ceremonies. This part of Abraham’s history (the journeys into Egypt and Ph?nicia) proves that great kingdoms were already established, while the Jewish nation existed in a single family; that there already were laws, since without them a great kingdom cannot exist; and consequently that the law of Moses, which was posterior, was not the first law. It is not necessary for a law to be divine, that it should be the most ancient of all. God is undoubtedly116 the master of time. It would, it is true, seem more conformable to the faint light of reason that God, having to give a law, should have given it at the first to all mankind; but if it be proved that He proceeds in a different way, it is not for us to question Him.
The remainder of Abraham’s history is subject to great difficulties. God, who frequently appeared to and made several treaties with him, one day sent three angels to him in the valley of Mamre. The patriarch gave them bread, veal117, butter, and milk to eat. The three spirits dined, and after dinner they sent for Sarah, who had baked the bread. One of the angels, whom the text calls the Lord, the Eternal, promised Sarah that, in the course of a year, she should have a son. Sarah, who was then ninety-four, while her husband was nearly a hundred, laughed at the promise — a proof that Sarah confessed her decrepitude118 — a proof that, according to the Scripture itself, human nature was not then very different from what it is now. Nevertheless, the following year, as we have already seen, this aged woman, after becoming pregnant, captivated King Abimelech. Certes, to consider these stories as natural, we must either have a species of understanding quite different from that which we have at present, or regard every trait in the life of Abraham as a miracle, or believe that it is only an allegory; but whichever way we turn, we cannot escape embarrassment119. For instance, what are we to make of God’s promise to Abraham that he would give to him and his posterity all the land of Canaan, which no Chald?an ever possessed? This is one of the difficulties which it is impossible to solve.
It seems astonishing that God, after causing Isaac to be born of a centenary father and a woman of ninety-five, should afterwards have ordered that father to murder the son whom he had given him contrary to every expectation. This strange order from God seems to show that, at the time when this history was written, the sacrifice of human victims was customary amongst the Jews, as it afterwards became in other nations, as witness the vow41 of Jephthah. But it may be said that the obedience120 of Abraham, who was ready to sacrifice his son to the God who had given him, is an allegory of the resignation which man owes to the orders of the Supreme121 Being.
There is one remark which it is particularly important to make on the history of this patriarch regarded as the father of the Jews and the Arabs. His principal children were Isaac, born of his wife by a miraculous122 favor of Providence123, and Ishmael, born of his servant. It was in Isaac that the race of the patriarch was blessed; yet Isaac was father only of an unfortunate and contemptible124 people, who were for a long period slaves, and have for a still longer period been dispersed125. Ishmael, on the contrary, was the father of the Arabs, who, in course of time, established the empire of the caliphs, one of the most powerful and most extensive in the world.
The Mussulmans have a great reverence49 for Abraham, whom they call Ibrahim. Those who believe him to have been buried at Hebron, make a pilgrimage thither126, while those who think that his tomb is at Mecca, go and pay their homage127 to him there.
Some of the ancient Persians believed that Abraham was the same as Zoroaster. It has been with him as with most of the founders128 of the Eastern nations, to whom various names and various adventures have been attributed; but it appears by the Scripture text that he was one of those wandering Arabs who had no fixed habitation. We see him born at Ur in Chald?a, going first to Haran, then into Palestine, then into Egypt, then into Ph?nicia, and lastly forced to buy a grave at Hebron.
One of the most remarkable129 circumstances of his life was, that at the age of ninety, before he had begotten Isaac, he caused himself, his son Ishmael, and all his servants to be circumcised. It seems that he had adopted this idea from the Egyptians. It is difficult to determine the origin of such an operation; but it is most likely that it was performed in order to prevent the abuses of puberty. But why should a man undergo this operation at the age of a hundred?
On the other hand it is asserted that only the priests were anciently distinguished in Egypt by this custom. It was a usage of great antiquity in Africa and part of Asia for the most holy personages to present their virile130 member to be kissed by the women whom they met. The organs of generation were looked upon as something noble and sacred — as a symbol of divine power: it was customary to swear by them; and, when taking an oath to another person, to lay the hand on his testicles. It was perhaps from this ancient custom that they afterwards received their name, which signifies witnesses, because they were thus made a testimony and a pledge. When Abraham sent his servant to ask Rebecca for his son Isaac, the servant placed his hand on Abraham’s genitals, which has been translated by the word thigh131.
By this we see how much the manners of remote antiquity differed from ours. In the eyes of a philosopher it is no more astonishing that men should formerly132 have sworn by that part than by the head; nor is it astonishing that those who wished to distinguish themselves from other men should have testified by this venerated portion of the human person.
The Book of Genesis tells us that circumcision was a covenant133 between God and Abraham; and expressly adds, that whosoever shall not be circumcised in his house, shall be put to death. Yet we are not told that Isaac was circumcised; nor is circumcision again spoken of until the time of Moses.
We shall conclude this article with one more observation, which is, that Abraham, after having by Sarah and Hagar two sons, who became each the father of a great nation, had six sons by Keturah, who settled in Arabia; but their posterity were not famous.
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scripture
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| n.经文，圣书，手稿；Scripture:(常用复数)《圣经》，《圣经》中的一段 | |
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scriptures
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| 经文，圣典( scripture的名词复数 )； 经典 | |
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profane
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| adj.亵神的，亵渎的；vt.亵渎，玷污 | |
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epoch
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| n.(新)时代；历元 | |
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hegira
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| n.逃亡 | |
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sufficiently
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| adv.足够地，充分地 | |
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7
discourse
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| n.论文，演说；谈话；话语；vi.讲述，著述 | |
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inexplicable
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| adj.无法解释的，难理解的 | |
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9
eldest
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| adj.最年长的，最年老的 | |
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10
reconciliation
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| n.和解，和谐，一致 | |
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11
controversy
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| n.争论，辩论，争吵 | |
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12
uncertainty
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| n.易变，靠不住，不确知，不确定的事物 | |
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13
dictated
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| v.大声讲或读( dictate的过去式和过去分词 )；口授；支配；摆布 | |
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precisely
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| adv.恰好，正好，精确地，细致地 | |
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situated
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| adj.坐落在...的，处于某种境地的 | |
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16
labyrinth
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| n.迷宫；难解的事物；迷路 | |
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17
conjectures
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| 推测，猜想( conjecture的名词复数 ) | |
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18
logic
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| n.逻辑(学)；逻辑性 | |
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19
positively
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| adv.明确地，断然，坚决地；实在，确实 | |
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20
testament
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| n.遗嘱；证明 | |
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21
judgment
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| n.审判；判断力，识别力，看法，意见 | |
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22
ass
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| n.驴；傻瓜，蠢笨的人 | |
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23
afterward
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| adv.后来；以后 | |
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24
kindled
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| （使某物）燃烧，着火( kindle的过去式和过去分词 )； 激起（感情等）； 发亮，放光 | |
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25
populous
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| adj.人口稠密的，人口众多的 | |
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26
labor
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| 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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27
overflowed
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| 溢出的 | |
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28
stagnated
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| v.停滞，不流动，不发展( stagnate的过去式和过去分词 ) | |
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29
deluge
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| n./vt.洪水，暴雨，使泛滥 | |
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30
indefatigably
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| adv.不厌倦地，不屈不挠地 | |
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31
laborious
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| adj.吃力的，努力的，不流畅 | |
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32
embalming
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| v.保存（尸体）不腐( embalm的现在分词 )；使不被遗忘；使充满香气 | |
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33
antiquity
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| n.古老；高龄；古物，古迹 | |
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34
countenance
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| n.脸色，面容；面部表情；vt.支持，赞同 | |
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35
prodigious
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| adj.惊人的，奇妙的；异常的；巨大的；庞大的 | |
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36
requisite
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| adj.需要的，必不可少的；n.必需品 | |
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37
edifice
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| n.宏伟的建筑物(如宫殿，教室) | |
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38
concurred
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| 同意（concur的过去式与过去分词形式） | |
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39
commentators
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| n.评论员( commentator的名词复数 )；时事评论员；注释者；实况广播员 | |
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40
industrious
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| adj.勤劳的，刻苦的，奋发的 | |
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41
vow
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| n.誓(言)，誓约；v.起誓，立誓 | |
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42
vowels
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| n.元音，元音字母( vowel的名词复数 ) | |
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43
Founder
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| n.创始者，缔造者 | |
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44
predecessors
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| n.前任( predecessor的名词复数 )；前辈；（被取代的）原有事物；前身 | |
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45
Christian
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| adj.基督教徒的；n.基督教徒 | |
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46
temerity
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| n.鲁莽，冒失 | |
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47
descend
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| vt./vi.传下来，下来，下降 | |
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48
reverenced
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| v.尊敬，崇敬( reverence的过去式和过去分词 )；敬礼 | |
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49
reverence
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| n.敬畏，尊敬，尊严；Reverence:对某些基督教神职人员的尊称；v.尊敬，敬畏，崇敬 | |
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50
hardy
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| adj.勇敢的，果断的，吃苦的；耐寒的 | |
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51
almighty
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| adj.全能的，万能的；很大的，很强的 | |
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52
northward
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| adv.向北；n.北方的地区 | |
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53
eastward
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| adv.向东；adj.向东的；n.东方，东部 | |
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54
westward
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| n.西方，西部；adj.西方的，向西的；adv.向西 | |
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55
possessed
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| adj.疯狂的；拥有的，占有的 | |
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56
posterity
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| n.后裔，子孙，后代 | |
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57
accomplished
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| adj.有才艺的；有造诣的；达到了的 | |
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58
pitchers
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| 大水罐( pitcher的名词复数 ) | |
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59
slew
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| v.（使）旋转；n.大量，许多 | |
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60
philistines
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| n.市侩，庸人( philistine的名词复数 )；庸夫俗子 | |
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61
spartans
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| n.斯巴达（spartan的复数形式） | |
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62
slain
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| 杀死，宰杀，杀戮( slay的过去分词 )； (slay的过去分词) | |
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63
abreast
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| adv.并排地；跟上(时代)的步伐，与…并进地 | |
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advantageous
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| adj.有利的；有帮助的 | |
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65
ERECTED
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| adj. 直立的，竖立的，笔直的 vt. 使 ... 直立，建立 | |
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66
memorable
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| adj.值得回忆的，难忘的，特别的，显著的 | |
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67
celebrated
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| adj.有名的，声誉卓著的 | |
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68
cavalry
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| n.骑兵；轻装甲部队 | |
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69
aged
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| adj.年老的，陈年的 | |
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70
minor
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| adj.较小(少)的，较次要的；n.辅修学科；vi.辅修 | |
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71
authentic
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| a.真的，真正的；可靠的，可信的，有根据的 | |
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72
detest
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| vt.痛恨，憎恶 | |
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73
descended
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| a.为...后裔的，出身于...的 | |
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74
infinitely
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| adv.无限地，无穷地 | |
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75
prodigiously
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| adv.异常地，惊人地，巨大地 | |
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76
caverns
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| 大山洞，大洞穴( cavern的名词复数 ) | |
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77
idols
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| 偶像( idol的名词复数 )； 受崇拜的人或物； 受到热爱和崇拜的人或物； 神像 | |
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78
conqueror
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| n.征服者，胜利者 | |
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79
begotten
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| v.为…之生父( beget的过去分词 )；产生，引起 | |
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80
narration
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| n.讲述，叙述；故事；记叙体 | |
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81
stony
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| adj.石头的，多石头的，冷酷的，无情的 | |
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82
justify
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| vt.证明…正当(或有理)，为…辩护 | |
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83
pedants
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| n.卖弄学问的人，学究，书呆子( pedant的名词复数 ) | |
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84
horde
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| n.群众，一大群 | |
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85
testimony
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| n.证词；见证，证明 | |
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86
fables
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| n.寓言( fable的名词复数 )；神话，传说 | |
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87
penetrate
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| v.透(渗)入；刺入，刺穿；洞察，了解 | |
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88
fixed
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| adj.固定的，不变的，准备好的；(计算机)固定的 | |
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89
rite
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| n.典礼，惯例，习俗 | |
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90
triumphant
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| adj.胜利的，成功的；狂欢的，喜悦的 | |
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91
knave
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| n.流氓；（纸牌中的）杰克 | |
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92
renowned
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| adj.著名的，有名望的，声誉鹊起的 | |
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93
descending
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| n. 下行 adj. 下降的 | |
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94
Christians
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| n.基督教徒( Christian的名词复数 ) | |
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95
distinguished
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| adj.卓越的，杰出的，著名的 | |
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96
livelihood
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| n.生计，谋生之道 | |
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97
peculiar
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| adj.古怪的，异常的；特殊的，特有的 | |
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98
clan
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| n.氏族，部落，宗族，家族，宗派 | |
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99
perfectly
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| adv.完美地，无可非议地，彻底地 | |
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100
contented
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| adj.满意的，安心的，知足的 | |
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101
mightiest
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| adj.趾高气扬( mighty的最高级 )；巨大的；强有力的；浩瀚的 | |
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102
promising
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| adj.有希望的，有前途的 | |
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103
venerated
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| 敬重（某人或某事物），崇敬( venerate的过去式和过去分词 ) | |
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104
purely
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| adv.纯粹地，完全地 | |
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105
afflicted
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| 使受痛苦，折磨( afflict的过去式和过去分词 ) | |
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106
smitten
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| 猛打，重击，打击( smite的过去分词 ) | |
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107
vigor
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| n.活力，精力，元气 | |
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108
dominions
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| 统治权( dominion的名词复数 )； 领土； 疆土； 版图 | |
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109
lasting
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| adj.永久的，永恒的；vbl.持续，维持 | |
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110
iota
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| n.些微，一点儿 | |
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111
primitive
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| adj.原始的；简单的；n.原(始)人，原始事物 | |
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112
sieve
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| n.筛，滤器，漏勺 | |
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113
drawn
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| v.拖，拉，拔出；adj.憔悴的，紧张的 | |
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114
forth
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| adv.向前；向外，往外 | |
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115
prodigies
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| n.奇才，天才（尤指神童）( prodigy的名词复数 ) | |
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116
undoubtedly
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| adv.确实地，无疑地 | |
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117
veal
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| n.小牛肉 | |
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118
decrepitude
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| n.衰老；破旧 | |
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119
embarrassment
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| n.尴尬；使人为难的人(事物)；障碍；窘迫 | |
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120
obedience
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| n.服从，顺从 | |
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121
supreme
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| adj.极度的，最重要的；至高的，最高的 | |
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122
miraculous
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| adj.像奇迹一样的，不可思议的 | |
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123
providence
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| n.深谋远虑，天道，天意；远见；节约；上帝 | |
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124
contemptible
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| adj.可鄙的，可轻视的，卑劣的 | |
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125
dispersed
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| adj. 被驱散的, 被分散的, 散布的 | |
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126
thither
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| adv.向那里；adj.在那边的，对岸的 | |
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127
homage
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| n.尊敬，敬意，崇敬 | |
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128
founders
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| n.创始人( founder的名词复数 ) | |
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129
remarkable
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| adj.显著的，异常的，非凡的，值得注意的 | |
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130
virile
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| adj.男性的；有男性生殖力的；有男子气概的；强有力的 | |
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131
thigh
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| n.大腿；股骨 | |
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132
formerly
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| adv.从前，以前 | |
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133
covenant
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| n.盟约，契约；v.订盟约 | |
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