an error crept in, and that Enos, the primeval man, had originally 925 instead of 905 years apportioned to him, we may thus account for the 20 years that are wanting. In the process of construction these would likely be reduced below 912 as soon as Seth was represented as a son of Adam, other than Cain, and father of Enosh. The letter denoting 20 need only have been omitted in order to convert 925 to 905. This process would give us to the Flood, reckoning, however, only nine patriarchs, for prediluvian time twelve cosmic cycles, which, considering the nature of the number 12, some might think as reasonable and probable to have been intended as the exhibit of ten cycles to the demise of Shem. But we should remember that we reckon here only nine patriarchs, whereas in the record itself there are ten, corresponding to the ten prediluvial patriarchs of the Chaldaean system. In reference to this last, Bunsen says: "The assumption of ten patriarchs is founded upon a misunderstanding; and the conjectures which have been thrown out about it fail in supplying any explanation of the original tradition; but if they were right they would explain something which originally did not exist, but owes its existence only to a fusion of two lists into one." Egypt. IV. 401. THE NAMES Of the PrediluVIAL PATRIARCHS IN THE JEHOVISTIC AND ELOHISTIC RECORDS SHOWN TO HAVE HAD AN IDENTICAL REFERENCE AND TO HAVE BEEN, IN SUCCESSION, 7; AND THE PATRIARCHAL AGES FROM ADAM TO JOSEPH INCLUSIVE AND FROM ADAM TO CHRIST SHOWN TO HAVE BEEN CYCLICAL PERIODS, MEASURED BY THE NUMBER 7: The foregoing demonstration originated, so far as I know, with Bunsen, and I give it in my language as illustrative of a variation of my idea. A general survey, however, of the patriarchal tradition in its progressive development in the Old Testament and in connection with the Phoenician cosmology, will show the utility of the following restoration as tending to unite simplicity with cor rectness: = = Javeh-Elohim. Adam Saeth Saedhamh Seir-Edom=Saeturn-Israel=Kronos. Cain Cainan-Chna-Chon-Schaedhghan. Enoch Enos-Chanoch=Chaenghaes=Chaenshach, &c. 'Hirad Iarad-Irad-Iered. Mehujael Mahalaleel=Malaliel=Mahalael=Mechiyyael. = Lamech Lemach Lemech-Lamach. Jabal, Jubal, Tubal-Cain: Noah Shem, Cham, Japheth. This tabulation gives the number of patriarchs from Adam to Noah, these two included, as eight. But it is likely that if the names have reference to cyclical periods the number to be reckoned before the Flood is only seven, which number represents the days of the week: and the life of Noah extending into a new period, begins, as it were, a second week. This appears, indeed, to have been the intention; for reckoning the names in the patriarchal list, as I here restored it, from Adam to Joseph, inclusive of these two, there are found 21, or 3 times 7. Giving, therefore, in this manner, the list, with the number of years attached to each name, from Adam to Joseph inclusive of these two we have: It is seen that the middle points of these three weeks of patriarchal men are occupied by Irad, Selah and Abraham, and the beginnings by Adam or Seth (which is here the same), Noah and Serug (this last being a fuller form of Seth). We do not find that the sums of the numbers representing those patriarchs, when taken either by sevens or weeks or altogether, are to be measured by the lunar cycle; but if we divide the aggregate of the numbers of years given to these 21 patriarchs by 600 years, the limit of one patriarchal cycle, we shall find the small number to be contained in the large 18 times with a fraction of 5. This remainder, if the numbers were cyclical, might indicate either that there had been a mistake made by transcribers or copyists at some time in regard to the numbers apportioned to some of the names; or if these numbers be correct as they stand, and at the same time cyclical, that the cyclical 53 300. period goes along and does not stop at the death of Joseph, but is to have a limit at some remarkable point further down, where the aggregate number will be found to be a multiple of the cyclical period. Now, the Alexandrian copy of the Septuagint version agrees with other versions and with Josephus that the length of the sojourn of the Israelites in Egypt, after the entrance thereto of Jacob, was 215 years; and if we add together the time from the migration of Abraham from Haran into Canaan to the birth of Isaac (Gen. XXI. 5) 25 years; and then 60 years to the birth of Jacob (Gen. XXV. 26); then 130 years more to the migration of Jacob into Egypt (Gen. XLVII. 9) we shall find it amounts to 215 years or the onehalf of the 430 years spoken of in Ex. XII. 40, and in Gal. III. 17. This last passage would seem to indicate clearly enough that the 430 years spoken of were to be reckoned from the time the covenant was made with Abraham till the time of the Exodus from Egypt. If now we reckon up the whole period from Adam to the birth of Christ, following the chronology of Usher and keeping strictly to the numbers given in the Hebrew version of the Scriptures we shall have as follows: 10,906 years, the sum of the numbers given to the 21 patriarchs from Adam (in full Schaedhamh) to Joseph inclusive. 195 years from the death of Joseph to the Exodus from Egypt. 480 years from the Exodus to the erection of Solomon's Temple. (1 Kings VI. 1). 1,019 years before the birth of Christ was the founding of the Temple, this being close to Usher's approximate reck12,600 oning. If we divide this sum of 12,600 by 600 we shall have a quotient of 21, indicating three weeks (3x7) cycles of solar years from Adam to Christ. AN INQUIRY INTO THE DATE OF THE EXODUS, WHICH TAKES INTO ACCOUNT THE DATES OF THE CAPTURE OF TROY; OF THE FOUNDING OF NEW TYRE; OF THE FOUNDING OF THE TEMPLE BY SOLOMON; OF THE FOUNDING OF NEW CARTHAGE BY DIDO, ETC.: Before going farther it is expedient that we have some understanding in relation to the 195 years we have allowed to the Israelites in Egypt, as above. To do this we shall have first to consider what the age of Jacob probably was at the time of the birth of Joseph. It is reasonable that we allow Jacob to have been a young man of about 20 years of age, when his mother, fearing lest he should marry a daughter of Cheth, sent him away to her brother Laban at Padanaram. A consideration of Gen. xxx, 23, 25, where it appears that Jacob prepares to leave Laban, almost immediately after Joseph's birth; and of Gen. xxxi, 41, where Jacob says to Laban: "Thus have I been twenty years in thy house. I served thee fourteen years for thy two daughters and six years for thy cattle," shows it to be a reasonable supposition that Joseph was born when Jacob was not less than 38 years of age, or, more likely, 39 or 40. We learn from Gen. xlvii, 9, that Jacob was 130 years old when he first stood before Pharaoh; and from Gen. xlvii, 28, as well as from Josephus (Ant. II, ch. viii) that he died when he had lived 17 years in Egypt, consequently at the age of 147 years. In Gen. L, 26, we learn that Joseph died, when he was 110 years old. He very probably died in the second or third year after the death of his father, his death, possibly having been hastened through grief on account of that, to him, sad event: for we see in that last chapter of Genesis that Joseph and his brethern took the death of their father much to heart and made a great mourning over him when burying him in Hebron. In all probability then Joseph died in the 19th or 20th year after his father Jacob had come to make his home in Egypt. The data we have, reasonably interpreted, seems to make this conclusion a necessity; for if he were born, say, in the 38th year of Jacob's life and died at the age of 110 years, he must have died the next year after his father's death; if he were born in the 39th year of Jacob's life he died in the second year; and if in the 40th year of Jacob's life he died in the |