Chapter XL: Part 40

6. It appears from the statement which has now been given, that all Protestants immediately after the reformation, while they abjured the papal supremacy, were united in holding that the mode of administering the church might be varied, some of them being attached to episcopacy, others to presbytery; but all founding this attachment upon the judgment which they had formed as to the tendency or utility of either of these modes of government. An idea soon was avowed by some of the reformers, that the whole regulation of the church pertained to the magistrate; this branch of power being vested in him no less than that of administering the civil government; and to this opinion the name of Erastianism, from Erastus, who first defended it, was given. Cranmer, in an official reply which he made to certain questions that had been submitted for his consideration, declared, “that the civil ministers under the king’s majesty be those that shall please his highness for the time to put in authority under him; as, for example, the lord chancellor, lord great master, &c; the ministers of God’s word under his majesty be the bishops, parsons, vicars, and such other priests as be appointed by his highness to that ministration; as, for example, the bishop of Canterbury, &c. All the said officers and ministers, as well of the one sort as the other, be appointed, assigned, and elected in every place by the laws and orders of kings and princes.” By the great majority of Protestants, however, the tenets of Erastus were condemned; for they maintained that the Lord Jesus had conveyed to his church a spiritual power quite distinct from the temporal; and that it belonged to the ministers of religion to exercise it, for promoting the spiritual welfare of the Christian community. But, while they disputed as to this point, they agreed in admitting there was no model prescribed in the New Testament for a Christian church, as there had been in the Mosaical economy for the Jewish church; and that it was a branch of the liberty of the disciples of Christ, or one of their privileges, to choose the polity which seemed to them best adapted for extending the power and influence of religion.

ECLECTICS, a sect of ancient philosophers, who professed to select whatever was good and true from all the other philosophical sects. The Eclectic philosophy was in a flourishing state at Alexandria when our Saviour was upon earth. Its founders formed the design of selecting from the doctrines of all former philosophers such opinions as seemed to approach nearest the truth, and of combining them into one system. They held Plato in the highest esteem; but did not scruple to join with his doctrines whatever they thought conformable to reason in the tenets of other philosophers. Potamon, a Platonist, appears to have been the projector of this plan. The Eclectic system was brought to perfection by Ammonius Saccas, who blended Christianity with his philosophy, and founded the sect of the Ammonians, or New Platonists, in the second century. The moral doctrine of the Alexandrian school was as follows:--The mind of man, originally a portion of the Divine Being, having fallen into a state of darkness and defilement, by its union with the body, is to be gradually emancipated from the chains of matter, and rise by contemplation to the knowledge and vision of God. The end of philosophy, therefore, is the liberation of the soul from its corporeal imprisonment. For this purpose, the Eclectic philosophy recommends abstinence, with other voluntary mortifications, and religious exercises. In the infancy of the Alexandrian school, not a few of the professors of Christianity were led, by the pretensions of the Eclectic sect, to imagine that a coalition might, with great advantage, be formed between its system and that of Christianity. This union appeared the more desirable, when several philosophers of this sect became converts to the Christian faith. The consequence was, that Pagan ideas and opinions were by degrees mixed with the pure and simple doctrines of the Gospel. See PLATONISM.

ECLIPSE. The word _eclipse_, ἔκλειψις, signifies _failure_, namely, of light. An eclipse of the sun is caused by the intervention of the moon, at new, or in conjunction with the sun, intercepting his light from the earth, either totally or partially. An eclipse of the moon is caused by the intervention of the earth, intercepting the sun’s light from the moon, when full, or in opposition to the sun, either totally or partially. The reason why the sun is not eclipsed every new moon, nor the moon at every full, is owing to the inclination of the moon’s orbit to the plane of the ecliptic, or earth’s orbit, in an angle of about five degrees and a half; in consequence of which, the moon is generally too much elevated above the plane of the ecliptic, or too much depressed below it, for her disk to touch the earth’s shadow at full, or for her shadow, or her penumbra, to touch the earth’s disk at new. An eclipse, therefore, of either luminary can only take place when they are within their proper limits, or distances, from the nodes or intersections of both orbits. And because the limits of solar eclipses are wider than those of lunar, in general there will be more eclipses of the sun than of the moon. In any year, the number of eclipses of both luminaries cannot be less than two, and these will both be of the sun, nor more than seven: the usual number is four; and it is very rare to have more than six. But though solar eclipses happen oftener, lunar are more frequently observed in any particular place. For an eclipse of the moon is visible to the inhabitants of half the globe at the same instant; whereas, an eclipse of the sun is visible only within that part of the earth’s surface, traversed by the moon’s total shadow, and by her penumbra, or partial shadow. But her total shadow, when she is nearest to the earth, cannot cover a space of more than a hundred and fifty-eight geographical miles in diameter, nor at her mean distance more than seventy-nine, and at her greatest distance may not touch the earth at all. In the two former cases, the sun will be eclipsed in the places covered by the shadow totally, or by the penumbra partially: in the last it may be annular, but not total. Without the reach of the shadow, and within the limits of the penumbra, which cannot cover more than four thousand five hundred and fifty-two miles of the earth’s surface, there will be a partial eclipse of the sun, and without these limits no eclipse at all. Hence lunar eclipses are more frequently noticed by historians than solar; and Diogenes Laertius may be credited when he relates, that, during the period in which the Egyptians had observed eight hundred and thirty-two eclipses of the moon, they had only observed three hundred and seventy-three of the sun. In the midst of a total lunar eclipse, the moon’s disk is frequently visible, and of a deep red or copperish colour. This, in the poetic language of sacred prophecy, is expressed by “the moon’s being turned into blood,” Joel ii, 31. This remarkable phenomenon is caused by the sun’s lateral rays in their passage through the dense atmosphere of the earth, being inflected into the shadow by refraction, and falling pretty copiously upon the moon’s disk, are reflected from thence to the eye of the spectator. If the earth had no atmosphere, the moon’s disk would then be as black as in a solar eclipse. A total eclipse of the moon may occasion a privation of her light for an hour and a half, during her total immersion in the shadow; whereas, a total eclipse of the sun can never last in any particular place above four minutes, when the moon is nearest to the earth, and her shadow thickest. Hence it appears, that the darkness which “overspread the whole land of Judea,” at the time of our Lord’s crucifixion, was preternatural, “from the sixth until the ninth hour,” or from noon till three in the afternoon, in its duration, and also in its time, about full moon, when the moon could not possibly eclipse the sun. It was accompanied by an earthquake, which altogether struck the spectators, and among them the centurion and Roman guard, with great fear, and a conviction, that Jesus was the Son of God, Matt, xxvii, 51–54.

Eclipses, says Dr. Hales, are justly reckoned among the surest and most unerring characters of chronology; for they can be calculated with great exactness backward as well as forward; and there is such a variety of distinct circumstances of the time when, and the place where, they were seen; of the duration, or beginning, middle, or end of every eclipse, and of the quantity, or number of digits eclipsed; that there is no danger of confounding any two eclipses together, when the circumstances attending each are noticed with any tolerable degree of precision. Thus, to an eclipse of the moon incidentally noticed by the great Jewish chronologer, Josephus, shortly before the death of Herod the Great, we owe the determination of the true year of our Saviour’s nativity. During Herod’s last illness, and not many days before his death, there happened an eclipse of the moon on the very night that he burned alive Matthias, and the ringleaders of a sedition, in which the golden eagle, which he had consecrated and set up over the gate of the temple, was pulled down and broken to pieces by these zealots. This eclipse happened, by calculation, March 13, U. C. 750, B. C. 4. But it is certain from Scripture, that Christ was born during Herod’s reign; and from the visit of the magi to Jerusalem “from the east,” ἀπὸ ἀνατολῶν, from the Parthian empire, to inquire for the true “born King of the Jews,” whose star they had seen “at its rising,” ἐν τῇ ἀνατολῇ, and also from the age of the infants massacred at Bethlehem, “from two years old and under,” Matt, ii, 1–16. It is no less certain, that Jesus could not have been born later than B. C. 5, which is the year assigned to the nativity by Chrysostom, Petavius and Prideaux.

EDEN, _Garden of_, the residence of our first parents in their state of purity and blessedness. The word _Eden_ in the Hebrew denotes “pleasure” or “delight:” whence the name has been given to several places which, from their situation, were pleasant or delightful. Thus the Prophet Amos, i, 5, speaks of an Eden in Syria, which is generally considered to have been in the valley of Damascus, where a town called Eden is mentioned by Pliny and Ptolemy, and where the tomb of Abel is pretended to be shown. This has in consequence been selected by some as the site of the garden of Eden. By others, the garden has been placed on the eastern side of mount Libanus; and by others again, in Arabia Felix, where traces of the word _Eden_ are found. But the opinion which has been most generally received on this subject is that which places the garden on the Lower Euphrates; between the junction of that river with the Tigris and the gulf of Persia. This is Dr. Well’s opinion; in which he is supported by Huetius, Grotius, Marinus, and Bochart. To this it is replied, that, according to this scheme, the garden was intersected by a great branch of the Euphrates, in the lower and broadest part of its course; which will give it an extent absolutely irreconcilable with the idea of Adam’s “dressing” it by his own manual labour, or even of overlooking it: beside that all communication would be cut off between its different parts by a stream half a mile in width. Its local features, too, if in this situation, must have been of the most uninteresting kind; the whole of that region, as far as the sight can reach, being a dead, monotonous, sandy, or marshy flat, without a single undulation to relieve the eye, or give any of the beauties which the imagination involuntarily paints to itself as attendant on a spot finished by the hand of God as the residence of his creatures in a state of innocence; whose minds may be supposed to be tuned to the full enjoyment of the grand and beautiful in nature. How different will be the aspect and arrangement of this favoured spot, if it be placed where only, according to the words of Moses, it can be placed; namely, at the heads or fountains of the rivers described, instead of their mouths.

The country of Eden, therefore, according to others, was some where in Media, Armenia, or the north of Mesopotamia; all mountainous tracts, and affording, instead of the sickening plains of Babylonia, some of the grandest, as well as the richest scenery in the world. A river or stream rising in some part of this country, entered the garden; where it was parted into four others, in all probability, by first falling into a basin or lake, from which the other streams issued at different points, taking different directions, and growing into mighty rivers; although at their sources in the garden, they would be like all other rivers, mere brooks, and forming no barrier to a free communication between the parts of the garden. Dr. Wells, in order to support his hypothesis of the situation of Eden on the lower parts of the Euphrates and Tigris, after giving these rivers a distribution which has now no existence, makes the Pison and Gihon to be parts of the Tigris and Euphrates themselves: an arrangement at perfect disagreement with the particular description of Moses; beside, that the Gihon thus called, instead of compassing the whole land of Cush, can only be said to skirt an extreme corner of it. It appears, indeed, that in the time of Alexander, the Euphrates pursued a separate course to the sea; or, at least, that a navigable branch of it was carried in that direction: in the mouth of which, at Diridotis, Nearchus anchored with his fleet. But what reliance can be placed on the ever shifting channels of a river flowing through an alluvial soil, and over a perfect level divertible at the pleasure of the people inhabiting its banks? Or, what theory can be founded on their distribution, which will not be as unstable as the streams themselves? This very channel, so essential to the hypothesis which places Eden in this situation, was annihilated by the Orcheni, a neighbouring people; who directed the stream to water their own land, and thus gave it a shorter course into the Tigris, which it has ever since preserved. But it is only the lower parts of the Euphrates and Tigris, as they creep through the plains of Babylonia, which are thus inconstant: higher up in their courses, they flow over more solid strata, and in deeper valleys, unchanged by time. It is here that their conformity with the Mosaic account is to be sought; and it is here that they may be found, in the exact condition in which they were left by the deluge, and, indeed, according to Moses, in which they existed before that event. It is true, that the heads of the four rivers, above described, cannot now be found sufficiently near, to recognise thence the exact situation of paradise; but they all arise from the same mountainous region; and the springs of the Euphrates and Tigris, as already mentioned, are even now nearly interwoven. Mr. Faber supposes the lake Arsissa to cover the site of Eden; and that the change which carried the heads of the rivers to a greater distance from it, was occasioned by the deluge. But it is far more probable that this change, if we may infer from the account given by Moses that the courses of all the streams remained unaltered by the flood, may have taken place at man’s expulsion from the garden: when God might choose to obliterate this fair portion of his works, unfitted for any thing but the residence of innocence; and to blot at once from the face of the earth, like the guilty cities of the plain, both the site and the memorial of man’s transgression,--an awful event, which would add tenfold horrors to the punishment.

EDOM, a province of Arabia, which derives its name from Edom, or Esau, who there settled in the mountains of Seir, in the land of the Horites, south-east of the Dead Sea. His descendants afterward extended themselves throughout Arabia Petrea, and south of Palestine, between the Dead Sea and the Mediterranean. During the Babylonish captivity, and when Judea was almost deserted, they seized the south of Judah, and advanced to Hebron. Hence that tract of Judea, which they inhabited, retained the name of Idumea in the time of our Saviour, Mark iii, 8. Under Moses and Joshua, and even under the kings of Judah, the Idumeans were confined to the east and south of the Dead Sea, in the land of Seir; but afterward they extended their territories more to the south of Judah. The capital of east Edom was Bozrah; and that of south Edom, Petra, or Jectael. The Edomites, or Idumeans, the posterity of Esau, had kings long before the Jews. They were first governed by dukes or princes, and afterward by kings, Gen. xxxvi, 31. They continued independent till the time of David, who subdued them, in completion of Isaac’s prophecy, that Jacob should rule Esau, Gen. xxvii, 29, 30. The Idumeans bore this subjection with great impatience; and at the end of Solomon’s reign, Hadad, the Edomite, who had been carried into Egypt during his childhood, returned into his own country, where he procured himself to be acknowledged king, 1 Kings xi, 22. It is probable, however, that he reigned only in east Edom; for Edom south of Judea continued subject to the kings of Judah, till the reign of Jehoram, son of Jehoshaphat, against whom it rebelled, 2 Chron. xxi, 8. Jehoram attacked Edom, but did not subdue it. Amaziah king of Judah, took Petra, killed a thousand men, and compelled ten thousand more to leap from the rock, upon which stood the city of Petra, 2 Chron. xxv, 11, 12. But these conquests were not permanent. Uzziah took Elath on the Red Sea, 2 Kings xiv, 22; but Rezin, king of Syria, retook it. Some think that Esarhaddon, king of Syria, ravaged this country, Isaiah xxi, 11–17; xxxiv, 6. Holofernes subdued it, as well as other nations around Judea, Judith iii, 14. When Nebuchadnezzar besieged Jerusalem, the Idumeans joined him, and encouraged him to rase the very foundations of that city. This cruelty did not long continue unpunished. Five years after the taking of Jerusalem, Nebuchadnezzar humbled all the states around Judea, and in particular Idumea. John Hyrcanus entirely conquered the Idumeans, whom he obliged to receive circumcision and the law. They continued subject to the later kings of Judea till the destruction of Jerusalem by the Romans. They even came to assist that city when besieged, and entered it in order to defend it. However, they did not continue there till it was taken, but returned into Idumea loaded with booty. The prophecies respecting Edom are numerous and striking; and the present state of the country as described by modern travellers has given so remarkable an attestation to the accuracy of their fulfilment, that a few extracts from Mr. Keith’s work, in which this is pointed out, may be fitly introduced:--

2. There are numerous prophecies respecting Idumea, that bear a literal interpretation, however hyperbolical they may appear. “My sword shall come down upon Idumea, and upon the people of my curse, to judgment. From generation to generation it shall lie waste, none shall pass through it for ever and ever. But the cormorant and the bittern shall possess it; the owl also and the raven shall dwell in it: and he shall stretch out upon it the line of confusion, and the stones of emptiness. They shall call the nobles thereof to the kingdom; but none shall be there, and all her princes shall be nothing. And thorns shall come up in her palaces, nettles and brambles in the fortresses thereof; and it shall be a habitation of dragons, and a court for owls. Seek ye out of the book of the Lord and read; no one of these shall fail, none shall want her mate; for my mouth it hath commanded, and his Spirit it hath gathered them. And he hath cast the lot for them, and his hand hath divided it unto them by line; they shall possess it for ever, from generation to generation shall they dwell therein,” Isa. xxxiv, 5, 10–17. “I have sworn by myself, saith the Lord, that Bozrah” (the strong or fortified city) “shall become a desolation, a reproach, a waste, and a curse; and all the cities thereof shall be perpetual wastes. Lo, I will make thee small among the Heathen, and despised among men. Thy terribleness hath deceived thee, and the pride of thine heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill: though thou shouldest make thy nest as high as the eagle, I will bring thee down from thence, saith the Lord. Also Edom shall be a desolation; every one that goeth by shall be astonished, and shall hiss at all the plagues thereof. As in the overthrow of Sodom and Gomorrah, and the neighbour cities thereof, saith the Lord, no man shall abide there, neither shall a son of man dwell in it,” Jer. xlix, 13–18. “Thus saith the Lord God, I will stretch out mine hand upon Edom, and will cut off man and beast from it, and I will make it desolate from Teman.” “I laid the mountains of Esau and his heritage waste for the dragons of the wilderness. Whereas Edom saith, We are impoverished, but we will return and build the desolate places; thus saith the Lord of hosts, They shall build, but I will throw down; and they shall call them, The border of wickedness,” Malachi i, 3, 4.

Is there any country once inhabited and opulent, so utterly desolate? There is, and that land is Idumea. The territory of the descendants of Esau affords as miraculous a demonstration of the inspiration of the Scriptures as the fate of the children of Israel. A single extract from the Travels of Volney will be found to be equally illustrative of the prophecy and of the fact: “This country has not been visited by any traveller, but it well merits such an attention; for, from the report of the Arabs of Bakir, and the inhabitants of Gaza, who frequently go to Maan and Karak, on the road of the pilgrims, there are, to the south-east of the lake Asphaltites, (Dead Sea,) within three days’ journey, upward of thirty ruined towns absolutely deserted. Several of them have large edifices, with columns that may have belonged to the ancient temples, or at least to Greek churches. The Arabs sometimes make use of them to fold their cattle in; but in general avoid them on account of the enormous scorpions with which they swarm. We cannot be surprised at these traces of ancient population, when we recollect that this was the country of the Nabatheans, the most powerful of the Arabs, and of the Idumeans, who, at the time of the destruction of Jerusalem, were almost as numerous as the Jews, as appears from Josephus, who informs us, that on the first rumour of the march of Titus against Jerusalem, thirty thousand Idumeans instantly assembled, and threw themselves into that city for its defence. It appears that, beside the advantages of being under a tolerably good government, these districts enjoyed a considerable share of the commerce of Arabia and India, which increased their industry and population. We know that as far back as the time of Solomon, the cities of Astioum Gaber (Ezion Geber) and Ailah (Eloth) were highly frequented marts. These towns were situated on the adjacent gulf of the Red Sea, where we still find the latter yet retaining its name, and perhaps the former in that of El Akaba, or ‘the end of the sea.’ These two places are in the hands of the Bedouins, who, being destitute of a navy and commerce, do not inhabit them. But the pilgrims report that there is at El Akaba a wretched fort. The Idumeans, from whom the Jews only took their ports at intervals, must have found in them a great source of wealth and population. It even appears that the Idumeans rivalled the Tyrians, who also possessed a town, the name of which is unknown, on the coast of Hedjaz, in the desert of Tih, and the city of Faran, and, without doubt, El-Tor, which served it by way of port. From this place the caravans might reach Palestine and Judea, (through Idumea,) in eight or ten days. This route, which is longer than that from Suez to Cairo, is infinitely shorter than that from Aleppo to Bassorah.” Evidence, which must have been undesigned, which cannot be suspected of partiality, and which no illustration can strengthen, and no ingenuity pervert, is thus borne to the truth of the most wonderful prophecies. That the Idumeans were a populous and powerful nation long posterior to the delivery of the prophecies; that they possessed a tolerably good government, even in the estimation of Volney; that Idumea contained many cities; that these cities are now absolutely deserted; and that their ruins swarm with enormous scorpions; that it was a commercial nation, and possessed highly frequented marts; that it forms a shorter route than the ordinary one to India; and yet that it had not been visited by any traveller; are facts all recorded, and proved by this able but unconscious commentator.

3. A greater contrast cannot be imagined than the ancient and present state of Idumea. It was a kingdom previous to Israel, having been governed first by dukes or princes, afterward by eight successive kings, and again by dukes, before there reigned any king over the children of Israel, Gen. xxxvi, 31, &c. Its fertility and early cultivation are implied not only in the blessings of Esau, whose dwelling was to be the fatness of the earth, and of the dew of heaven from above; but also in the condition proposed by Moses to the Edomites, when he solicited a passage for the Israelites through their borders, that “they would not pass through the fields nor through the vineyards;” and also in the great wealth, especially in the multitudes of flocks and herds, recorded as possessed by an individual inhabitant of that country, at a period, in all probability even more remote, Gen. xxvii, 39; Num. xx, 17; Job xlii, 12. The Idumeans were, without doubt, both an opulent and a powerful people. They often contended with the Israelites, and entered into a league with their other enemies against them. In the reign of David they were indeed subdued and greatly oppressed, and many of them even dispersed throughout the neighbouring countries, particularly Phenicia and Egypt. But during the decline of the kingdom of Judah, and for many years previous to its extinction, they encroached upon the territories of the Jews, and extended their dominion over the south-western part of Judea.

4. There is a prediction which, being peculiarly remarkable as applicable to Idumea, and bearing reference to a circumstance explanatory of the difficulty of access to any knowledge respecting it, is entitled, in the first instance, to notice: “None shall pass through it for ever and ever. I will cut off from Mount Seir him that passeth out, and him that returneth,” Isa. xxxiv, 10; Ezek. xxxv, 7. The ancient greatness of Idumea must, in no small degree, have resulted from its commerce. Bordering with Arabia on the east, and Egypt on the southwest, and forming from north to south the most direct and most commodious channel of communication between Jerusalem and her dependencies on the Red Sea, as well as between Syria and India, through the continuous valleys of El Ghor, and El Araba, which terminated on the one extremity at the borders of Judea, and on the other at Elath and Ezion Geber on the Elanitic gulf of the Red Sea, Idumea may be said to have formed the emporium of the commerce of the east. A Roman road passed directly through Idumea, from Jerusalem to Akaba, and another from Akaba to Moab; and when these roads were made, at a time long posterior to the date of the predictions, the conception could not have been formed, or held credible by man, that the period would ever arrive when none would pass through it. Above seven hundred years after the date of the prophecy, Strabo relates that many Romans and other foreigners were found at Petra by his friend Athenodorus, the philosopher, who visited it. The prediction is yet more surprising when viewed in conjunction with another, which implies that travellers would “pass by” Idumea: “Every one that goeth by shall be astonished.” And the Hadj routes (routes of the pilgrims) from Damascus and from Cairo to Mecca, the one on the east and the other toward the south of Idumea, along the whole of its extent, go by it, or touch partially on its borders, without passing through it. The truth of the prophecy, though hemmed in thus by apparent impossibilities and contradictions, and with extreme probability of its fallacy in every view that could have been visible to man, may yet be tried.

5. “Edom shall be a desolation. From generation to generation it shall lie waste,” &c. Judea, Ammon, and Moab, exhibit so abundantly the remains and the means of an exuberant fertility, that the wonder arises in the reflecting mind, how the barbarity of man could have so effectually counteracted for so many generations the prodigality of nature. But such is Edom’s desolation, that the first sentiment of astonishment on the contemplation of it is, how a wide extended region, now diversified by the strongest features of desert wildness, could ever have been adorned with cities, or tenanted for ages by a powerful and opulent people. Its present aspect would belie its ancient history, were not that history corroborated by “the many vestiges of former cultivation,” by the remains of walls and paved roads, and by the ruins of cities still existing in this ruined country. The total cessation of its commerce; the artificial irrigation of its valleys wholly neglected; the destruction of all the cities, and the continued spoliation of the country by the Arabs, while aught remained that they could destroy; the permanent exposure, for ages, of the soil unsheltered by its ancient groves, and unprotected by any covering from the scorching rays of the sun; the unobstructed encroachments of the desert, and of the drifted sands from the borders of the Red Sea; the consequent absorption of the water of the springs and streamlets during summer,--are causes which have all combined their baneful operation in rendering Edom “most desolate, the desolation of desolations.” Volney’s account is sufficiently descriptive of the desolation which now reigns over Idumea; and the information which Seetzen derived at Jerusalem respecting it is of similar import. He was told, that at the distance of two days’ journey and a half from Hebron, he would find considerable ruins of the ancient city of Abde, and that for all the rest of the journey he would see no place of habitation; he would meet only with a few tribes of wandering Arabs. From the borders of Edom, Captains Irby and Mangles beheld a boundless extent of desert view, which they had hardly ever seen equalled for singularity and grandeur. And the following extract, descriptive of what Burckhardt actually witnessed in the different parts of Edom, cannot be more graphically abbreviated than in the words of the prophet. Of its eastern boundary, and of the adjoining part of Arabia Petrea, strictly so called, Burckhardt writes: “It might, with truth, be called Petrea, not only on account of its rocky mountains, but also of the elevated plain already described, which is so much covered with stones, especially flints, that it may with great propriety be called a stony desert, although susceptible of culture; in many places it is overgrown with wild herbs, and must once have been thickly inhabited; for the traces of many towns and villages are met with on both sides of the Hadj road between Maan and Akaba, as well as between Maan and the plains of the Hauran, in which direction are also many springs. At present all this country is a desert, and Maan (Teman) is the only inhabited place in it: ‘I will stretch out my hand against thee, O Mount Seir, and will make thee most desolate. I will stretch out my hand upon Edom, and will make it desolate from Teman.’” In the interior of Idumea, where the ruins of some of its ancient cities are still visible, and in the extensive valley which reaches from the Red to the Dead Sea, the appearance of which must now be totally and sadly changed from what it was, “the whole plain presented to the view an expanse of shifting sands, whose surface was broken by innumerable undulations and low hills. The sand appears to have been brought from the shores of the Red Sea, by the southern winds; and the Arabs told me that the valleys continue to present the same appearance beyond the latitude of Wady Mousa. In some parts of the valley the sand is very deep, and there is not the slightest appearance of a road, or of any work of human art. A few trees grow among the sand hills, but the depth of sand precludes all vegetation of herbage.” “If grape gatherers come to thee, would not they leave some gleaning grapes? If thieves by night, they will destroy till they have enough; but I have made Esau bare. Edom shall be a desolate wilderness.” “On ascending the western plain,” continues Mr. Burckhardt, “on a higher level than that of Arabia, we had before us an immense expanse of dreary country, entirely covered with black flints, with here and there some hilly chain rising from the plain.” “I will stretch out upon Idumea the line of confusion, and the stones of emptiness.” Such is the present desolate aspect of one of the most fertile countries of ancient times! So visibly even now does the withering curse of an offended God rest upon it!

EGG, ביצים, Deut. xxii, 6; Job xxxix, 14; Isaiah x, 14; lix, 5; ὠὸν, Luke xi, 12. Eggs are considered as a very great delicacy in the east, and are served up with fish and honey at their entertainments. As a desirable article of food, the egg is mentioned, Luke xi, 12: “If a son ask for an egg, will his father offer him a scorpion?” It has been remarked that the body of the scorpion is very like an egg, as its head can scarcely be distinguished, especially if it be of the white kind, which is the first species mentioned by Ælian, Avicenna, and others. Bochart has produced testimonies to prove that the scorpions in Judea were about the bigness of an egg. So the similitude is preserved between the thing asked, and the thing given.

EGLON, a king of Moab, who oppressed the Israelites, and was slain by Ehud, Judges iii, 14, 21. It is thought to have been a common name of the kings of Moab, as Abimelech was of the Philistines.

EGYPT, a country of Africa, called also in the Hebrew Scriptures the land of Mizraim, and the land of Ham; by the Turks and Arabs, Masr and Misr; and by the native Egyptians, Chemi, or the land of Ham. Mr. Faber derives the name from Ai-Capht, or the land of the Caphtorim; from which, also, the modern Egyptians derive their name of Cophts. Egypt was first peopled after the deluge by Mizraim, or Mizr, the son of Ham, who is supposed to be the same with Menes, recorded in Egyptian history as the first king. Every thing relating to the subsequent history and condition of this country, for many ages, is involved in fable. Nor have we any clear information from Heathen writers, until the time of Cyrus, and his son Cambyses, when the line of Egyptian princes ceased in agreement with prophecies to that effect. Manetho, the Egyptian historian, has given a list of thirty dynasties, which, if successive, make a period of five thousand three hundred years to the time of Alexander, or three thousand two hundred and eighty-two years more than the real time, according to the Mosaic chronology. But this is a manifest forgery, which has, nevertheless, been appealed to by infidel writers, as authority against the veracity of the Mosaic history. The truth is, that this pretended succession of princes, if all of them can be supposed to have existed at all, constituted several distinct dynasties, ruling in different cities at the same time: thus these were the kingdoms of Thebes, Thin, Memphis, and Tanis. See WRITING.

2. In the time of Moses we find Egypt renowned for learning; for he was instructed “in all its wisdom;” and it is one of the commendations of Solomon, at a later period, that he excelled in knowledge “all the wisdom of the children of the east country, and all the wisdom of Egypt.” Astronomy, which probably, like that of the Chaldeans, comprehended also judicial astrology, physics, agriculture, jurisprudence, medicine, architecture, painting, and sculpture, were the principal sciences and arts; to which were added, and that by their wisest men, the study of divination, magic, and enchantments. They had also their consulters with familiar spirits, and necromancers, those who had, or pretended to have, intercourse with the infernal deities, and the spirits of the dead, and delivered responses to inquirers. Of all this knowledge, good and evil, and of a monstrous system of idolatry, Egypt was the polluted fountain to the surrounding nations; but in that country itself it appears to have degenerated into the most absurd and debased forms. Among nations who are not blessed by divine revelation, the luminaries of heaven are the first objects of worship. Diodorus Siculus, mentioning the Egyptians, informs us, that “the first men, looking up to the world above them, and, struck with admiration at the nature of the universe, supposed the sun and moon to be the principal and eternal gods.” This, which may be called the natural superstition of mankind, we can trace in the annals of the west, as well as of the east; among the inhabitants of the new world, as well as of the old. The sun and moon, under the names of Isis and Osiris, were the chief objects of adoration among the Egyptians. But the earliest times had a purer faith. The following inscription, engraven in hieroglyphics in the temple of Neith, the Egyptian Minerva, conveys the most sublime idea of the Deity which unenlightened reason could form: “I am that which is, was, and shall be: no mortal hath lifted up my veil: the offspring of my power is the sun.” A similar inscription still remains at Capua, on the temple of Isis: “Thou art one, and from thee all things proceed.” Plutarch also informs us, that the inhabitants of Thebais worshipped only the immortal and supreme God, whom they called Eneph. According to the Egyptian cosmogony, all things sprung from _athor_, or night, by which they denoted the darkness of chaos before the creation. Sanchoniathon relates, that, “from the breath of gods and the void were mortals created.” This theology differs little from that of Moses, who says, “The earth was without form, and void; darkness was upon the face of the deep; and the Spirit of God moved upon the face of the waters.”

3. A superstitious reverence for certain animals, as propitious or hurtful to the human race, was not peculiar to the Egyptians. The cow has been venerated in India from the most remote antiquity. The serpent has been the object of religious respect to one half of the nations of the known world. The Romans had sacred animals, which they kept in their temples, and distinguished with peculiar honours. We need not therefore be surprised that a nation so superstitious as the Egyptians should honour, with peculiar marks of respect, the ichneumon, the ibis, the dog, the falcon, the wolf, and the crocodile. These they entertained at great expense, and with much magnificence. Lands were set apart for their maintenance; persons of the highest rank were employed in feeding and attending them; rich carpets were spread in their apartments; and the pomp at their funerals corresponded to the profusion and luxury which attended them while alive. What chiefly tended to favour the progress of animal worship in Egypt, was the language of hieroglyphics. In the hieroglyphic inscriptions on their temples, and public edifices, animals, and even vegetables, were the symbols of the gods whom they worshipped. In the midst of innumerable superstitions, the theology of Egypt contained the two great principles of religion, the existence of a supreme Being, and the immortality of the soul. The first is proved by the inscription on the temple of Minerva; the second, by the care with which dead bodies were embalmed, and the prayer recited at the hour of death, by an Egyptian, expressing his desire to be received to the presence of the deities.

4. The opulence of Egypt was for ages increased by the large share it had in the commerce with the east; by its own favourable position, making it the connecting link of intercourse between the eastern and western nations; and especially by its own remarkable fertility, particularly in corn, so that it was, in times of scarcity, the granary of the world. Its extraordinary fertility was owing to the periodical inundation of the Nile; and sufficient proofs of the ancient accounts which we have of its productiveness are afforded to this day. The Rev. Mr. Jowett has given a striking example of the extraordinary fertility of the soil of Egypt, which is alluded to in Genesis xli, 47: “The earth brought forth by handfuls.” “I picked up at random,” says Mr. Jowett, “a few stalks out of the thick corn fields. We counted the number of stalks which sprouted from single grains of seed; carefully pulling to pieces each root, in order to see that it was but one plant. The first had seven stalks, the next three, the next nine, then eighteen, then fourteen. Each stalk would have been an ear.”

5. The architecture of the early Egyptians, at least that of their cities and dwellings, was rude and simple: they could indeed boast of little in either external elegance or internal comfort, since Herodotus informs us that men and beasts lived together. The materials of their structure were bricks of clay, bound together with chopped straw, and baked in the sun. Such were the bricks which the Israelites were employed in making, and of which the cities of Pithom and Rameses were built. Their composition was necessarily perishable, and explains why it is that no remains of the ancient cities of Egypt are to be found. They would indeed last longer in the dry climate of this country than in any other; but even here they must gradually decay and crumble to dust, and the cities so constructed become heaps. Of precisely the same materials are the villages of Egypt built at this day. “Village after village,” says Mr. Jowett, speaking of Tentyra, “built of unburnt brick, crumbling into ruins, and giving place to new habitations, have raised the earth, in some parts, nearly to the level of the summit of the temple. In every part of Egypt, we find the towns built in this manner, upon the ruins, or rather the rubbish, of the former habitations. The expression in Jeremiah xxx, 18, literally applies to Egypt, in the meanest sense: ‘The city shall be builded upon her own heap.’ And the expression in Job xv, 28, might be illustrated by many of these deserted hovels: ‘He dwelleth in desolate cities, and in houses which no man inhabiteth, which are ready to become heaps.’ Still more touching is the allusion, in Job iv, 19, where the perishing generations of men are fitly compared to habitations of the frailest materials, built upon the heap of similar dwelling-places, now reduced to rubbish: ‘How much less in them that dwell in houses of clay, whose foundation is in the dust!’”

6. The splendid temples of Egypt were not built, in all probability, till after the time of Solomon; for the recent progress made in the decyphering of hieroglyphics has disappointed the antiquaries as to the antiquity of these stupendous fabrics. It is well observed by Dr. Shuckford, that temples made no great figure in Homer’s time. If they had, he would not have lost such an opportunity of exerting his genius on so grand a subject, as Virgil has done in his description of the temple built by Dido at Carthage. The first Heathen temples were probably nothing more than mean buildings, which served merely as a shelter from the weather: of which kind was, probably, the house of the Philistine god Dagon. But when the fame of Solomon’s temple had reached other countries, it excited them to imitate its splendour; and nation vied with nation in the structures erected to their several deities. All were, however, outdone, at least in massiveness and durability, by the Egyptians; the architectural design of whose temples, as well as that of the Grecian edifices, was borrowed from the stems and branches of the grove temples.

7. It appears to be an unfounded notion, that the pyramids were built by the Israelites: they were, probably, Mr. Faber thinks, the work of the “Shepherds,” or Cushite invaders, who, at an early period, held possession of Egypt for two hundred and sixty years, and reduced the Egyptians to bondage, so that “a shepherd was an abomination to the Egyptians” in Joseph’s time. The Israelites laboured in making bricks, not in forming stones such as the pyramids are constructed with; and a passage in Mr. Jowett’s “Researches,” before referred to, will throw light upon this part of their history. Mr. Jowett saw at one place the people making bricks, with straw cut into small pieces, and mingled with the clay, to bind it. Hence it is, that when villages built of these bricks fall into rubbish, which is often the case, the roads are full of small particles of straws, extremely offensive to the eyes in a high wind. They were, in fact, engaged exactly as the Israelites used to be, making bricks with straw; and for a similar purpose, to build extensive granaries for the bashaw; “treasure-cities for Pharaoh.” The same intelligent missionary also observes: “The mollems transact business between the bashaw and the peasants. He punishes them if the peasants prove that they oppress; and yet he requires from them that the work of those who are under them shall be fulfilled. They strikingly illustrate the case of the officers placed by the Egyptian task-masters over the children of Israel; and, like theirs, the mollems often find their case is evil, Exodus v.”

8. It is not necessary to go over those parts of the Egyptian history which occur in the Old Testament. The prophecies respecting this haughty and idolatrous kingdom, uttered by Jeremiah and Ezekiel when it was in the height of its splendour and prosperity, were fulfilled in the terrible invasions of Nebuchadnezzar, Cambyses, and the Persian monarchs. It comes, however, again into an interesting connection with the Jewish history under Alexander the Great, who invaded it as a Persian dependence. So great, indeed, was the hatred of the Egyptians toward their oppressors, that they hailed the approach of the Macedonians, and threw open their cities to receive them. Alexander, merciless as he was to those who opposed his progress or authority, knew how to requite those who were devoted to his interests; and the Egyptians, for many centuries afterward, had reason to recollect with gratitude his protection and foresight. It was he who discerned the local advantages of the spot on which the city bearing his name afterward stood, who projected the plan of the town, superintended its erection, endowed it with many privileges, and peopled it with colonies drawn from other places for the purpose, chiefly Greeks. But, together with these, and the most favoured of all, were the Jews, who enjoyed the free exercise of their religion, and the same civil rights and liberties as the Macedonians themselves. Kindness shown to the people of Israel has never, in the providence of God, brought evil on any country; and there can be no doubt but that the encouragement given to this enterprising and commercial people, assisted very much to promote the interests of the new city, which soon became the capital of the kingdom, the centre of commerce, of science, and the arts, and one of the most flourishing and considerable cities in the world. Egypt, indeed, was about to see better days; and, during the reigns of the Ptolemies, enjoyed again, for nearly three hundred years, something of its former renown for learning and power. It formed, during this period, and before the rapid extension of the Roman empire toward the termination of these years, one of the only two ancient kingdoms which had survived the Assyrian, Babylonian, Persian, and Macedonian empires: the other was the Syrian, where the Seleucidæ, another family of one of the successors of Alexander, reigned; who, having subdued Macedonia and Thrace, annexed them to the kingdom of Syria, and there remained out of the four kingdoms into which the empire of Alexander was divided these two only; distinguished, in the prophetic writings of Daniel, by the titles of the kings or kingdoms of the north and the south.

9. Under the reign of the three first Ptolemies, the state of the Jews was exceedingly prosperous. They were in high favour, and continued to enjoy all the advantages conferred upon them by Alexander. Judea was, in fact, at this time, a privileged province of Egypt; the Jews being governed by their own high priest, on paying a tribute to the kings of Egypt. But in the reign of Ptolemy Epiphanes, the fifth of the race, it was taken by Antiochus, king of Syria; which was the beginning of fresh sufferings and persecutions; for although this Antiochus, who was the one surnamed the Great, was a mild and generous prince, and behaved favourably toward them, their troubles began at his death; his successor, Seleucus, oppressing them with taxes; and the next was the monster, Antiochus Epiphanes, whose impieties and cruelties are recorded in the two books of Maccabees. But still, in Egypt, the Jews continued in the enjoyment of their privileges, so late as the reign of the sixth Ptolemy, called Philometor, who committed the charge of his affairs to two Jews, Onias and Dositheus; the former of whom obtained permission to build a temple at Heliopolis. The introduction of Christianity into Egypt is mentioned under the article ALEXANDRIA.

10. The prophecies respecting Egypt in the Old Testament have had a wonderful fulfilment. The knowledge of all its greatness and glory deterred not the Jewish prophets from declaring, that Egypt would become “a base kingdom, and never exalt itself any more among the nations.” And the literal fulfilment of every prophecy affords as clear a demonstration as can possibly be given, that each and all of them are the dictates of inspiration. Egypt was the theme of many prophecies, which were fulfilled in ancient times; and it bears to the present day, as it has borne throughout many ages, every mark with which prophecy had stamped its destiny: “They shall be a base kingdom. It shall be the basest of kingdoms. Neither shall it exalt itself any more among the nations: for I will diminish them, that they shall no more rule over the nations. The pride of her power shall come down; and they shall be desolate in the midst of the countries that are desolate; and her cities shall be in the midst of the cities that are wasted. I will make the land of Egypt desolate, and the country shall be desolate of that whereof it was full. I will sell the land into the hand of the wicked. I will make the land waste and all that is therein, by the hand of strangers. I the Lord have spoken it. And there shall be no more a prince of the land of Egypt,” Ezek. xxx, 5, 7, 12, 13. “The sceptre of Egypt shall depart away,” Zech. x, 11.