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the epoch of the deluge forward no less than thirtysix Zapoi, equal to 355 Julian years, in direct opposition to his text; which states the first fortysix Zapor of the rule of the race of Alaparus (Cain) to have been subordinate to Alorus. This admits of no doubt. For the priest states the year in which Alaparus commenced his reign, as seventyfour apo before the deluge; which answers to the year B. c. 3076, or to A. M. 928. Berosus was not writing the history of the world from the creation, but the history of the race of Alaparus for an hundred and twenty Zapor, or twelve hundred years, reaching to the deluge." This account commences from their first rule, not reign at Sipora (Chaldea), to which place he supposes them to have returned after fifteen myriads of years from the creation; which answers to forty-one Zapoi, three Νειροι, and six Σωσοι ; or about four hundred and twelve years and seven months, and which places the return of this race in the year of the world 413. The Hindus place this epoch at A. M. 419. For the six Menwantaras ended with 426 prophetic years; which is somewhat short of 420 years. It is more than probable that the epochs were actually the same. For the words "close of the Menwantara," denote that it was not actually concluded. Six years might, therefore, have been unexpired. Berosus then proceeds to tell us, that

this race, which returned A. M. 413, did not acquire any rule in the country until the end of the fortyeighth Eapos, answering to A. M. 474: that, from that time, they were rulers over provinces: that, at the death of Alorus, a. M. 928, he was succeeded in the sovereignty of the world by his eldest son: and that this race reigned in succession for 74 Zapot, when the world was destroyed by a deluge. You will, perhaps, say, not one word of this do I recollect in Eusebius. Most true: but we learn from Eusebius, that the deluge happened after seven days, or 168 Zapo; and that of those 168 Zapo, the race, whose history Berosus recorded, ruled only 120 Zapot, or 1182 years: consequently as 168 Zapo are equal to 1656 years and a fraction, and as the rule of this race lasted 1182 years and ended A. M. 1656, it must have commenced A. M. 474. And, in respect to the number of years each prince reigned as a sovereign, they are particularized by Eusebius and the several authors from whom the twenty-second table is formed. As if to prevent a possibility of misconception, Berosus informs us of the countries to which each prince belonged. This author was a native of Babylon, and a priest of Belus. Of course, then, he had every opportunity of procuring information. He does not mention the expulsion of Cain, for obvious reasons; being unwilling to disgrace that

race from which he sprang, the race of Ham, who in the female line is supposed to have descended from Cain. But by particularizing their return he denotes their absence. He then tells us, that the two first kings, Alorus and Alaparus were by nation Chaldeans. Adam and Cain were both of that country, where the Lord placed Adam after the fall; which Berosus supposes to be Chaldea, formerly called Sepora. The next, or third king, is mentioned doubtfully. "Then came Amillarus from the city of Pantibiblus:" which is equally applicable, whether he was born at Pantibiblus, or whether he retired thither when an infant, with his father Alaparus. The same doubt exists in the Mosaic account. "Cain went out from the presence of the Lord, and dwelt in the land of Nod, east of Eden." Here he builds a city, and calls "the name of the city after the name of his son, Enoch ;" which proves that Enoch was considered as being of the city of Enoch, in the land of Nod, even although he should have been born at Sepora, or Babylon. Accordingly Berosus says, "then came Amillarus from the city of Pantibiblus; not of the city of Pantibiblus, which answers to each of the four succeeding kings. It is recorded that they were of Pantibiblus, not that they were, or were not, born there, but that they were of that nation. Which was certainly the case with all the VOL. I. U

kings of that line (the race of Cain). There is not, I believe, any account where Pantibiblus was situated. It is a natural inference that it was the city of Enoch, the capital of Nod, on the site of which, some suppose the city of Shushan to have been built, which after the deluge became the capital of Persia. It is of little consequence, whether Babylon was the name of the city, or Chaldea that of the country, which our first parent inhabited. Whether the city was called Casi, Sepora, or Babylon in the antediluvian world, cannot invalidate an history which is confirmed by every other nation, both in respect to incident and date. Whatever may be the fact, it was natural enough that the descendants of Ham should arrogate to their country, the honour of its having been the residence of the sovereigns of the universe, from the commencement of time; more particularly if that race sprung in the female line from those sovereigns. And, since the monarchy of Assyria owed its origin to their great progenitor Ham, Bochart supposes the ark to have been built in the land of Shinar, near the river Tigris, on the northern side of Babylon; which favours the opinion of Berosus. Much stress has been laid on this circumstance; far more than it merits. The coincidence of dates is sufficient to do away any doubts which the name of the city might create. The Hindus

represent the Vedas as stolen, or idolatry introduced, about A. M. 419, and assign a period of 726 years from the death of Adam to the deluge: During which time they admit that the race of Atri or Cain were sovereigns of the world. The Mahabharat says; "for 700 years the children of the Moon had an undisputed rule, in like manner as the children of the Sun had during the age of virtue, or the first 400 years." Berosus assigns 412 years to the race of Seth, before the return of Cain, and 728 years for the rule of that race, which ended with the flood. The Hebrews give us both the expulsion and return of Cain: the former is particularized in the fifth chapter of Genesis; the latter (the return) is no further noticed in Scripture than by the birth of Irad. Now Irad was the contemporary of Jared, who was born A. M. 461. But as Cain is said to have been born an hundred years before Seth, so might Irad be born fifty years before Jared. Neither does it follow that he was born immediately after the return of that race. The Hebrew authors all agree that idolatry was introduced in consequence of their return early in the fifth century; and speak of Mahalaleel's carrying on grievous wars against the idolatrous race of Cain. And the Chaldeans, who date their return at A. M. 413, admit that it was sixty years from that period, before they

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