said by Manetho to have been given to those Israelites, who were obliged to work in the quarries, for a retreat after their daily labour. This people were by the Egyptians always styled the Hebrews : and with great propriety; for it was their gentile name. The wife of Potiphar says; 3" See, he "hath brought in an Hebrew unto us to mock us."" The Hebrew servant which thou hast 66 brought unto us, came in unto me to mock me." "There was there with us a young man, an He brew, servant to the captain of the guard." By the same analogy this place, which was given to the Israelites, must naturally be called by the Egyptians "the Hebrew city." Now the city of the Hebrews is no other than Air Habarim, called Abaris by the Greeks. When Pharaoh's daughter saw the child Moses in the water, she said, ' De pueris Hebræorum est iste;." It is one of "the children of the Habarim, or Hebrews." I have mentioned before, that the Egyptian language, though it was different from the Hebrew, yet is said by St. Jerome and others to have retained great affinity to it: and in respect to the names of places, and of people, there could not be 3 Gen. 39. v. 14, 17. 4 Gen. 41. v. 12. 5 Exodus, 2. V. 6. any great variation. But, although I imagine that this place was called in the time of the Israelites, the Hebrew city; yet I believe, that the name was originally given for another reason; though the etymology be ultimately the same. It is to be observed, that this city stood exactly in the passage towards upper Egypt; for the defence of which it was built by the first Shepherd king. The meaning of the name Abarim is likewise "the city of the passage:" of which name there were several places; such as 6" Beth Abara beyond Jordan;” and a mountain of the same name near it, men 66 7 8 tioned particularly by Moses, as standing over against Jericho at the fords of the river; and named so from its situation; ab Hebræo may, grace diceretur το περαιον, mons Jordani imminens ad Trajectus. The etymology of this city in Egypt was the same, being given on a like account: for it was the key to upper Egypt, and stood at the passage of the Nile. It was derived from "y, to pass, as was the name of the Hebrews: so that a twofold reason may be given for this name being originally imposed, and for its being afterwards revived, and continued. Both names are from the same John, 1. v. 28. 7 Deut. 32. v. 49. Edo. Bernard. in Joseph. Ant. Jud. lib. 4. cap. &. root, Haber. Abram was called περατης, as were all the Hebrews. 9 Περατης ἑρμηνευεται Αβραμ. το Παραγενόμενος δε των ανασωθέντων τις, απηγγειλεν Αβραμ τη Περάτη, instead of τῳ Εβραιῳ. Περαν τε ποταμε II παρώκησαν δι πατέρες ύμων το απαρχής. Και ελαβον τον πατερα ύμων τον Αβααμ ΕΚ ΤΟΥ ΠΕΡΑΝ ΤΟΥ ΠΟΤΑΜΟΥ, και οδηγησα αυτόν εν πάση τη γη. • Origen. 10 Gen. 14. v. 13. OF ETHAM, AND THE CITY BOUTHAM. MANY of the places taken notice of in holy writ are described in aftertimes by different authors: but there is one place mentioned in the Mosaic account of the march of the Israelites, which nobody has taken notice of, but Herodotus: this is, according to our version, 'Etham, on the edge of the wilderness; called Boutous, and Boutoun by the Greek historian. There was a city of this name in lower Egypt, famous for its religious conventions and festivals, and for a particular reverence shewn to a poisonous species of mole. But the city, I am now treating of, was in Arabia, at some distance from the Nile, and in the way towards the Red Sea. Near this city was a very remarkable spot of ground, which Herodotus had the curiosity to visit. He went to inquire about the reality of the flying serpents, with which this place was supposed at times to swarm. And he says, that he was witness to the truth of the report; and saw the exuvia of 1 Exod. 13. v. 20. |