Works

SECT. I. A Legend not much unlike that of the Chapel of Loretto.

FOrasmuch as our Evangelist makes only a transient mention of Nazareth in this place, not relating anything that our Savior did there, we shall take as transient notice of it at this time, by the by only enquiring into its situation, as what we may have occasion to discourse more largely upon in another place.

But what indeed need we be very solicitous about the situation of this Town, when the place we would especially look for there, that is, the House of the Blessed Virgin, hath taken its leave of Nazareth, and by the conveyance of Angels hath seated its self in Loretto in Italy. Of which thing amongst many others Cardinal Baronius gives us this grave relation.

Porro domus illa, &c.

Let us repay one Legend with another.

In truth I should easilier incline to believe this Story than that of Loretto, because there is some reason to apprehend this R. Chaninah no other than Haninah ben Dusa a notorious Magcian . Unless you will also say that the Chapel at Loretto took that jaunt by the help of Magic.

A huge Stone of its own accord takes a skip from the Land of Israel, and stops up the Mouth of the Den in Babylon where Daniel and the Lions lay. But so much for Tales.

SECT. II. The situation of Nazareth.

THE situation of Nazareth according to Borchard, Breidenbach, and Saligniac, ought to be measured and determined from Mount Thabor. For so they unanimously: A Nazareth duabus leucis contra orientem est Mons Thabor: From Nazareth two leagues Eastward is Mount Tabor. Nor is there any cause why with respect to that Region of Galilee, in which they place this City, we should dissent from them, seeing there are others of the same opinion. Now the Mount Tabor was in the very confines that divided Issachar from Zebulon, Jos. XIX. 22. And the coast [i. e. of Issachar] reacheth to Tabor and Shahazimath. But what coast should this be, Northor South? The North coast, saith Josephus .

〈 in non-Latin alphabet 〉 [the Manassites] 〈 in non-Latin alphabet 〉 . i. e. next to Manasseh is Issachar, having for its bounds of longitude, Mount Carmel and the River [Jordan,] and of latitude, Mount Tabor. That is, The latitude of Issachar is, from Manasseh to Mount Tabor, as Josephus plainly makes out in that place. Mount Tabor therefore, lay as it were in the midst betwixt the Coasts of Samaria and upper Galilee: Having on this side Issachar toward Samaria, and on that side Zebulon toward the aforesaid Galilee.

Josephus describes Mount Tabor where these things seem something obscure, 〈 in non-Latin alphabet 〉 . We have already seen where Scythopolis lay, and where the 〈 in non-Latin alphabet 〉 , the great plain, near Scythopolis. But what should that 〈 in non-Latin alphabet 〉 , great Plain be, that lieth so behind Tabor toward the North, that Tabor should be betwixt it and Scythopolis? Is not Zebulon so called in Josephus? yea, and Issachar too, at least a great part of it, if we consult the same Josephus So that the 〈 in non-Latin alphabet 〉 of Scythopolis or Manasseh is distinctly called by him 〈 in non-Latin alphabet 〉 , The great Plain of Samaria .

And the lower Galilee is described by the Talmudists by this character, that it produceth Sycamines, which the upper Galilee doth not . Now the Sycamine Trees were 〈 in non-Latin alphabet 〉 , in the vale, 1 King. X. 27. And hence seems to arise the distinction between the upper, and the lower Galilee, the lower so called, because more plain and Champaigne; the upper, because more Hilly and Mountanous.

I am deceived if the upper Galilee, be not sometimes by way of Emphasis called Galilee; nor without cause, whenas the lower might be called 〈 in non-Latin alphabet 〉 , or the great plain. So Cana hath the adjunct of Cana of Galilee, perhaps that it might distinguish that Cana which bounds, both the Galilees; of which more in its proper place. That passage which we meet with in our Evangelist, Chap. IV. 43, 44. He departed from thence [from Samaria] and went into Galilee, for Jesus himself testified that a Prophet hath no honor in his Country. It looks this way: that is, he would not go into Nazareth, but into Galilee, viz. the upper, and so came to Cana.

Nazareth therefore was in the lower Galilee, in the very confines of Issachar and Zebulon, and is commonly received within Zebulon, its self being distant sixteen miles or more from Capernaum; for from Capernaum, Mount Tabor is distant ten miles or thereabouts.

SECT. III. 〈 in non-Latin alphabet 〉 Ben Nezer.

I Am not abundantly satisfied in the common writing of the word Nazareth by 〈 in non-Latin alphabet 〉 ; much less that Nazarenus should be expressed by 〈 in non-Latin alphabet 〉 i. e. 〈 in non-Latin alphabet 〉 , when the sacred Amanuenses write it 〈 in non-Latin alphabet 〉 . But I can hardly suppress a just indignation when I read what the Jews scribble about 〈 in non-Latin alphabet 〉 Ben Nezer.

The Rabbins have a Tradition: Those that are taken out of the Kingdom, behold they are properly Captives, but those that are taken by Thieves, they are not to be called Captives.

The Tradition is to be distinguished. 〈 in non-Latin alphabet 〉 as to Kingdom and Kingdom there is no difficulty. That is, as to Kingdoms which are equal. But between the Kingdom of Ahasuerus, and the Kingdom of Ben Nezer there is. Between Thieves and Thieves there is no difficulty, but between ben Nezer, and 〈 in non-Latin alphabet 〉 the Thieves of the world, (viz. common Thieves) there is. There [in Palestine] Ben Nezer is called a King. Here [in Babylon ] he is called a Robber 〈 in non-Latin alphabet 〉 Gloss. Ben Nezer was a Thief and took Cities and ruled over them and became the Captain of Robbers.

It is very suspicious to what purpose they have invented that name for the most infamous Robber, to call him the Son of Nezer. By those very Letters 〈 in non-Latin alphabet 〉 they write the City Nazareth. Read on and the suspicion will increase.

I considered the horns, and behold there came up among them another little horn, [Dan. VII. 8.] 〈 in non-Latin alphabet 〉 This is Ben Nezer. Aruch quoteth this passage under the word 〈 in non-Latin alphabet 〉 in this manner: There came up among them another little horn. 〈 in non-Latin alphabet 〉 This is the Kingdom of the Cuthites. Now what they meant by the Kingdom of the Cuthites, may be conjectured from The Winter is past [Cant. II. 11.] 〈 in non-Latin alphabet 〉 This is the Kingdom of the Cuthites. And a little after: The time is coming when the Kingdom of Cuth shall be destroyed, and the Kingdom of Heaven shall be revealed.

It is easy imagining what they would point at by the Kingdom of the Cuthites; the Christians no doubt: (unless they will pretend to some Samaritan Kingdom.) And if so, it is as obvious whom they design by Ben Nezer. Let them show whence came the name of the Tetrarchy of the Nazarens in Celosyria: Of which Pliny , Caelosyria habet Apamiam Marsyâ amne divisam. A Nazarinorum Tetrarchiâ Bambycen, quae alio nomine Hierapolis vocatur, Syris vero Magog.

SECT. IV. Certain horrid practices in 〈 in non-Latin alphabet 〉 Caphar Nachum.

HAving spoken of Nazareth, it will not be amiss to make some mention of Capernaum, which however distant many miles, yet was it the place where our Savior dwelt, as Nazareth was his native soil. We have considered its situation in another Treatise, being in the Country of Gennesareth, a little distance from Tiberias, There is another Capernahum mentioned by Gulielmus Tyrius , that lay upon the Coast of the Mediterranean, as this did upon the coast of Gennesaret. In loco quae dicitur Petra incisa, juxta antiquum Tyrum, inter Capharnaum & Doram, oppida Maritima: In a place called Petra Incisa, near old Tyre, betwixt Capernaum and Dor, two Sea-coast Towns.

It is uncertain whether the name be derived from 〈 in non-Latin alphabet 〉 or from 〈 in non-Latin alphabet 〉 . The former denotes pleasantness: the latter, comfort. And though our Capernaum might justly enough take its name from the pleasantness of its situation, according to the description that Josephus giveth of it . Yet the oriental Interpreters write it the latter way. The Rabbins also mention such a Town written in the same Letters 〈 in non-Latin alphabet 〉 , of which perhaps it will not be tedious to the Reader to take this Story.

Chanina R. Joshua's Brother's Son went into 〈 in non-Latin alphabet 〉 Capernaum 〈 in non-Latin alphabet 〉 and the Heretics (or Magicians, for the word signifies either) enchanted him. They brought him into the City sitting upon an Ass: on the Sabbath day, which was forbidden by their Law. He went to his Uncle R. Joshua 〈 in non-Latin alphabet 〉 who besmeared him with a certain Ointment, and he was recovered. It should seem that by some kind of Enchantments they had thrown him into a Delirium so far that he had forgot both himself and the Sabbath day. There is another Story immediately follows that.

A certain Disciple of R. Jonathan's flies over to these Heretics: [That himself might be entered amongst them, and become one too.] Jonathan finds him out employed in castrating Birds and Beasts. They sent to him [Jonathan] and said it is written, cast in thy Lot amongst us and let us all have one purse. He fled; and they followed him, saying, Rabbi, come and give us a cast of thy office toward a young Birde. He returned and found them 〈 in non-Latin alphabet 〉 committing Adultery with a Woman. He asketh them 〈 in non-Latin alphabet 〉 Is it the manner of the Jews to do such things as these? They answer, Is it not written in the Law, cast in thy lot amongst us, and let us all have one purse? He fled and they pursued him to his own house, and then he shut the doors against them. They call to him and say, O Rabbi, Jonathan, go, and rejoicing tell thy Mother, that thou didst not so much as look back toward us, for if thou hadst looked back, thou hadst then followed us as vehemently as we have now followed thee.

Whiles I read these things, I cannot but call to mind the Nicolaitans and such who indulged to themselves a liberty of all obscene filthiness; nor is what we have related unworthy our observation, with respect to Heresies of this kind. Should this Capernaum be the same (as probably it is) with that Capernaum which we meet with so frequently in the Evangelists, it is something observable what is said of it. Thou Capernaum, which art exalted unto Heaven shalt be brought down to Hell.

SECT. V. Some short remarks upon Cana, Joh. II. 2.

IT is very disputable which should be the first letter of the word Cana, whether Caph, or Koph, for we find both.

I. 〈 in non-Latin alphabet 〉 Kanah with the initial letter Koph, is a City in the Tribe of Aser, Josh. XIX. 28. where the Greek for Canah have 〈 in non-Latin alphabet 〉 and MS. Alex. 〈 in non-Latin alphabet 〉 .

II. 〈 in non-Latin alphabet 〉 Kene, a word not very much differing in the sound, occurs amongst the Talmudists, 〈 in non-Latin alphabet 〉 Rabbi. and his Sanhedrin having numbered votes, pronounced Keni, clean. Gloss. Keni was a place of doubtful esteem, reckoned amongst the unclean, [that is a place of the Gentiles] but in the days of R. Judah Haccodesh, it came under trial and they pronounced it clean.

III. We find 〈 in non-Latin alphabet 〉 in Josephus, but the situation not mentioned. 〈 in non-Latin alphabet 〉 . Antiochus being slain, [viz. when he fought with the Arabian King] 〈 in non-Latin alphabet 〉 , his Army fled to the Town Kana. This is hardly our Cana, as may in some measure appear in Josephus's Context.

IV. But further he speaks in his own life, of 〈 in non-Latin alphabet 〉 . Cana in Galilee. As for its situation, as far as can be collected from Josephus, we discuss that in another Treatise, and show that it is not far from that where the River Jordan dischargeth its self into the Sea of Gennesaret; so that, between this Cana and Capernaum there seems to be almost the whole length of that Sea.

V. But it must not be forgot that 〈 in non-Latin alphabet 〉 Canah beginning with the Letter Caph is met with in Juchasin the words these: 〈 in non-Latin alphabet 〉 In the end of the Chapter [it is these venth Chapter of Bavah Meziah] there is a Tradition. Abba Chalaphtha of Caphar Hananiah, in the name of R. Meir saith, [they are in Bavah Meziah, where he is brought in and what he said ] 〈 in non-Latin alphabet 〉 It seems to me (they are the words of the Author of Juchasin) that Caphar Hananiah is Caphar Cana: as may be proved out of the ninth Chapter of the Book Sheviith: for there was the entrance of the lower Galilee.

From that place quoted in Sheviith which is Halac. 2. it plainly appears that Caphar Hananiah was in the very outmost border that divided the upper and the lower Galilee. From whence it is evident that the entrance of the lower Galilee, according to our Author, was not as we go from Samaria to Galilee, but from the upper Galilee into the lower. And whether Cana of Galilee be so called to distinguish it from that Cana that so divides between the two Galilees, or from that Cana that was in the Tribe of Aser (which may not unfitly be called Cana of the Sidonians ) it is at the Reader's choice to determine. As also why the Syriac Interpreter should in this place write 〈 in non-Latin alphabet 〉 Katna instead of Cana. Whether he had in his eye or mind 〈 in non-Latin alphabet 〉 Kattath, Josh. XIX. 15. which in the vulgar dialect was called 〈 in non-Latin alphabet 〉 , Katanath, as the Seventy render it, and the Jerusalem Talmudists affirm : or whether by a diminutive kind of word 〈 in non-Latin alphabet 〉 Katanah, he would intimate the smallness of the Town. q. d. Cana the less.

CHAP. III. 〈 in non-Latin alphabet 〉 . Aenon near Salim, Joh. III. 23.

SECT. I. Certain names and places of near sound with 〈 in non-Latin alphabet 〉 , Salim.

LET us begin with 〈 in non-Latin alphabet 〉 , Salim, and thence look after its neighbor Aenon. We may be a little helped in our enquiry by that passage in Gen. XXXIII. 18. 〈 in non-Latin alphabet 〉 And Jacob came to Shalem, a City of Shechem. There are some Versions, and the Authors of the Tables have upon these words built I know not what City Salem near Shechem. But neither the Jews nor Samaritans acknowledge any such thing. For the Jews render it, and that not without reason. And Jacob came safe into the City of Schechem. The Samaritan Text hath 〈 in non-Latin alphabet 〉 instead of 〈 in non-Latin alphabet 〉 he came in peace: And certainly there is no part of mankind could be more likely to judge than the Samaritans, whether 〈 in non-Latin alphabet 〉 in that place were the name of any City, yea or no.

II. 〈 in non-Latin alphabet 〉 , Salim in the Greek Interpreter according to the Roman Copy is the name of a place, Josh. XIX. 22. where the Hebrew runs thus, 〈 in non-Latin alphabet 〉 And the coast [of Issachar] reacheth to Tabor, and Shahazimah, and Beth Shemesh. But the Greek, 〈 in non-Latin alphabet 〉 . And the confines touched upon Gethbor, and upon Salim near the Sea, and Bethsamosh.

The Mazoreth observe that Shahazimah which is written with a Va • , should be written by a Jod, which also these Interpreters acknowledge (which is worthy our taking notice of) but then they divide the word into two parts, and write it 〈 in non-Latin alphabet 〉 i. e. Shahaz, 〈 in non-Latin alphabet 〉 , Shahaz at the Sea; but why they should turn Shahaz into Salim, it is something difficult to guess.

It seems probable that 〈 in non-Latin alphabet 〉 , Selame, which Josephus in the account of his own life, makes mention of, as fortified by himself, amongst other Towns in Galilee, is the same with this 〈 in non-Latin alphabet 〉 , Salim mentioned by the Seventy; and that the rather because it is there reckoned up with Mount Tabor.

III. 〈 in non-Latin alphabet 〉 , Saalim in the Alexandrian Copy answers to the Hebrew 〈 in non-Latin alphabet 〉 Shaalim, 1 Sam. IX. 4. In the Complut. 〈 in non-Latin alphabet 〉 , Saalim; in the Roman 〈 in non-Latin alphabet 〉 , Segalim, where the Targumists instead of 〈 in non-Latin alphabet 〉 in the land of Shalishah, hath 〈 in non-Latin alphabet 〉 in the land of the South: and instead of 〈 in non-Latin alphabet 〉 in the land of Saalim; it hath 〈 in non-Latin alphabet 〉 in the land of Mathbara. But why both here, and also 2 Kings 4. 42. they should render 〈 in non-Latin alphabet 〉 Baal-Shalisha, by 〈 in non-Latin alphabet 〉 the land of the South, we find some kind of reason in the Gemarists who upon this place have this note.

There was no Country throughout the whole land of Israel, where the fruits of the Earth were so forward as in Baal-Shalisha. Now such a Country they call 〈 in non-Latin alphabet 〉 Southern Fields; or literally, made South; because the Sun both riseth and sets upon them. But why they should render 〈 in non-Latin alphabet 〉 the land of Saalim, by 〈 in non-Latin alphabet 〉 the land of Methbara is something more unintelligible, unless it should be with some respect to Mount Tabor which we find mentioned in the following Chapter, verse. 3. and so 〈 in non-Latin alphabet 〉 Methbara should be the Plain of Tabor.

If now the Reader can pitch upon any of these places we have already named, or any other he may have met with in his reading, as that which our Evangelist here meaneth, let him consider whether the Article 〈 in non-Latin alphabet 〉 may properly be prefixed to it, whenas the names of all Cities and Towns are of the Feminine gender generally, and yet St. John hath it 〈 in non-Latin alphabet 〉 ▪ which gives some ground of conjecture that the passage is to be understood not of any Town or City, but of some other matter: which by way of Exercitation, it may not be amiss a little to enlarge upon.

SECT. II. 〈 in non-Latin alphabet 〉 A Salmean, or a Salamean used amongst the Targumists instead of 〈 in non-Latin alphabet 〉 a Kenite.

EVery one that hath but dipt into the Chaldee Paraphrasts, must know that the Kenites are called by them 〈 in non-Latin alphabet 〉 Salmeans or Salameans. So Onkelos, Gen. XV. 19. Numb. XXIV. 21. 22. So Jonathan, Judge. I. 16. & IV. 2. & V. 25. 1 Sam. XV. 6. & XXVII. 10. It is likewise observable that 〈 in non-Latin alphabet 〉 the Maachathites are by them called 〈 in non-Latin alphabet 〉 the Epikerites, Deut. III. 14. Jos. XIII. 13. And this probably from the place or Country where the Maachathites of old dwelt, which in the time of the Targumists was called 〈 in non-Latin alphabet 〉 , Epicarus on the East of the River Jordan degr. 67. 31. 0. Whether indeed the situation doth fall out right, I shall not at present discourse.

But the Kenite is not termed a Salmean from any place or Country where he dwelt. For the Kenites in the Southern part of Judea are called Salameans, Judge. I. So also Heber the Kenite in Galilee, Jugd. IV. And there were Kenites amongst the Amalekites, 1 Sam. XV. and there were of the Kenites beyond Jordan. Gen. XV. whence so called is not to our purpose. It sufficeth that they were vulgarly known by the name of 〈 in non-Latin alphabet 〉 Salame, which, how near akin it is to 〈 in non-Latin alphabet 〉 , Salim, let the unbyast Reader judge. Who knoweth therefore but the Evangelist should mean thus; John was Baptizing in Aenon near the Salamean, or Kenite; giving that name to that people which at that time they were commonly called by? But supposing this should be granted us, what Kenite should we understand here? either those that were in the Wilderness of Judah, or those on the other side the salt Sea?

SECT. III. 〈 in non-Latin alphabet 〉 in the Greek Interpreters, Jos. XV. 62.

IF the Essene might be called 〈 in non-Latin alphabet 〉 Salmean, as well as Kenite (and certainly he seems to have as much claim to it, if the word denote perfection, or austerity of life) then I could more confidently place our 〈 in non-Latin alphabet 〉 , Salim, in the Wilderness of Judah; because there I find Aenon mentioned in the Greek Version, Jos. XV. 61, 62. Where the Hebrew hath it thus: In the Wilderness, Betharabah, Middin, and Secacah, and Nishban, and the City of Salt, and Engedi, six Cities: But the Greek 〈 in non-Latin alphabet 〉 , &c. And Baddargis, and Tharabaam, and Aenon, &c. Where it is plain that 〈 in non-Latin alphabet 〉 , Aenon is put for Middin, but why it should be so, is more difficult to tell. This only we may remark, that the word Middin occurrs, Judge. V. 10. 〈 in non-Latin alphabet 〉 which if I should render, ye that dwell by Middin, I should have Kim • hi to warrant me, who in his Notes upon this place tells us, that Middin is the name of a City mentioned in Joshua, Middin and Secacah. But now when 〈 in non-Latin alphabet 〉 , Aenon, signifies a place of springs, or waters: See what follows, 〈 in non-Latin alphabet 〉 from the noise of Archers among the places of drawing waters. The Greek is 〈 in non-Latin alphabet 〉 . Among those that draw water. So that if you ask the Greek Interpreter why he should render Middin by 〈 in non-Latin alphabet 〉 , Aenon, a place of springs, he will tell you because Middin was a place 〈 in non-Latin alphabet 〉 , of those that draw waters.

The Essenes succeeded the Kenites in their dwelling in the Wilderness of Judah : and not only so, but in str • ctness and austerity of life, as Josephus, and others assure us. Now if we will but allow the Essenes to be called 〈 in non-Latin alphabet 〉 Salmeans, as the Kenites were, then the words of the Evangelist might bear such sense as this: John was Baptizing in Aenon near the Essenes. And it may be supposed that as the Baptist had already conversed with two of the Jewish Sects, the Pharisees, and Sadducees and had baptized some of each, so he would now apply himself to a third Sect amongst them, viz. the Essenes, and Baptize some of them too. But herein I will not be positive.

SECT. IV. The Syriac remarkt. And Eustathius upon Dionysius.

WHILES we are treating upon the word 〈 in non-Latin alphabet 〉 , Aenon, I cannot but observe that the word is divided both in the Syriac and Arabic Version. Syr. 〈 in non-Latin alphabet 〉 In the fountain Jon. Arab. 〈 in non-Latin alphabet 〉 In the fountain Nun. The words of the Evangelist seem to discover the signification of the name.

〈 in non-Latin alphabet 〉 , Because there was much water there. For we could not have rendered the word more significantly than a place of springs, or a watery place. So Nonnus,

Why therefore did those Interpreters take the word in two, when it was plain, and Etymological enough of itself?

The Syriac Jon brings to mind a passage of Eustathius upon this verse of Dionysius.

Some say (saith he) that that whole Sea from Gaza as far as Egypt, is called the Jonian Se • from Jo. 〈 in non-Latin alphabet 〉 . Indeed some call even Gaza its self Jone, where there is an heifer in the image of Jo, or the Moon.

That Gaza was ever called Jone, is not commonly known; but grant it was, and the Sea from that place even as far as Egypt, to have been called the Jonian Sea; yet should not I have derived its name from Jo, but rather from the Jones, those brassy robust men, of whose coming into Egypt, and fixing their seats there by the Sea, Herodotus gives us a famous relation.

But must we seek for 〈 in non-Latin alphabet 〉 ein Jon (or Javen, as some would have it) hereabout? To seek John about Gaza, would be to seek him out of the land of Israel; at least as the bounds of that land were at that time determined.

SECT. V. Herodium, a Palace.

IF Aenon was the place where John baptized last, immediately before his imprisonment, then we must look for it either in Galilee or Peraea, for in one of those places it was where he began his acquaintance with Herod. For however St. Luke speaking of Herod, mentions Galilee only, within his Tetrarchy, Luk. III. 1. yet Josephus tells us that 〈 in non-Latin alphabet 〉 , both Peraea and Galilee were under his juri • diction. Where then shall we begin his first acquaintance with the Baptist? I had once inclination to have fixed it in Galilee; but whilst I consider better that Herodium was in Peraea, and very near Machaerus, John's prison, that seems the more probable.

Josephus speaking of Herod the Great, and his stately buildings, hath this amongst other things. 〈 in non-Latin alphabet 〉 . He fortify'd a Castle upon an hill toward Arabia, and called it Herodium after himself. Where by Arabia you are to understand the land of Moab; and he seemed to have fortify'd that Castle as a Bulwark against the Moabitish Arabs.

The same Herod that built it is bury'd there, as the same Josephus tells us, where describing the funeral pomp he gives this account. 〈 in non-Latin alphabet 〉 After those followed five hundred of his own domestic servants bearing spices. 〈 in non-Latin alphabet 〉 . His body was brought two hundred furlongs [from Jericho where he died] to Herodium, where according to his own appointment he was inter'd. But in Antiq. Lib. 17. Cap. 10. 〈 in non-Latin alphabet 〉 . They came to Herodium eight furlongs, for there he had ordered his funeral solemnities. At first sight here is an appearance of a slip in History: but it is to be understood that from Jericho to Herodium it was 200 furlongs, that is, 25 miles; but Herod's burying-place was eight furlongs from Herodium, a common distance, for burying places to be from Cities.

SECT. VI. Machaerus a Castle.

JOsephus tells us that John the Baptist was imprisoned by Herod in the Castle of Machaerus. 〈 in non-Latin alphabet 〉 , &c. He [the Baptist] upon Herod's suspicion is sent prisoner to Machaerus, a little before that he had told us, 〈 in non-Latin alphabet 〉 . This place is the frontier betwixt the Kingdom of Aretas [the Arabian King] and Herod.

Of the situation of the place Pliny hath this hint, Prospicit [Asphaltitin] ab Oriente Arabia Nomadum [Moab it is] a meridie Machaerus, secunda quondam Arx Judea ab Hierosolymis. The meaning of which is this, that Arabia of the Nomades [or Moab ] situated on the East of Asphaltites fronts it on the West, and Machaerus situated on the North, fronts it on the South.

We meet with it in the Talmudists under the name of Macvar.

The Mountanous Country of Peraea was the Hill Macvar and Gedor. The Jerusalem Targum, and Jonathan upon Numb. XXXII. 35. instead of Atroth, Shophan, and Jaazer, have 〈 in non-Latin alphabet 〉 Maclelta of Shophan and Macvar: to which Jonathan adds 〈 in non-Latin alphabet 〉 Macvar of Garamatha.

It is obvious enough how they came to render 〈 in non-Latin alphabet 〉 Atroth by 〈 in non-Latin alphabet 〉 Maclelta, (as also Onkelos hath done) viz. because they translated the Hebrew word which denotes a Crown, by the Chaldee word which is of the same signification. But why Jaazer by 〈 in non-Latin alphabet 〉 Macvar? Onkelos upon the 3. v. of the same Chap. renders Jaazer and Nimrah by 〈 in non-Latin alphabet 〉 which I should translate the Atrati or denigrati of the house of Nimrin. And Ptolemy comments thus in Arabia Petraea, 〈 in non-Latin alphabet 〉 , &c. There are all along that Country certain mountains called the black mountains, namely from the Bay which is near Pharan to Judea; but whether 〈 in non-Latin alphabet 〉 Macvar hath any relation with blackness from 〈 in non-Latin alphabet 〉 a dish or furnace, I leave it to others to inquire.

So that we see Herodium and Machaerus are situated on the outermost Coast of Peraea toward the South or the land of Moab, near the shore of Asphaltites or the Dead-sea.

The nature of the place we have described by Josephus, 〈 in non-Latin alphabet 〉 , &c. There spring out near this place certain fountains of hot waters, of a very different taste, some bitter, some sweet; there are also many springs of cold waters, &c. Compare the bitter waters with the waters of Nimrin, Isa. XV. 6. and the other with those of Dimon, v. 9. where, quaere whether Dimon be not the same with Dibon [Beth and Mem being alternately used] that by that pronunciation it might agree more with 〈 in non-Latin alphabet 〉 blood 〈 in non-Latin alphabet 〉 The waters of Dimon are full of blood.

Whiles we are in this watery Country are we not got amongst the rivers of Arnon? The Learned Beza commenting upon those words of St. Joh. III. 23. 〈 in non-Latin alphabet 〉 , For there was much water there, affirms it, commenting thus: Multi videlicet rivi, quorum etiam in eo tractu circa Aroer fit mentio in libris Mosis; namely many rivers of which also, in that Tract about Aroer, there is mention in the Books of Moses. And the situation of the place confirms it. When as Macherus was the very utmost bounds of the land of Israel toward Moab, according to Josephus, as also was Arnon according to Moses.

But here we find no place that is called either Aenon or Salim. True indeed, but the place for the very wateriness of it deserves to be called Aenon, that is, a place of springs; and if Salim may be the same with Salamean, here we have also the Kenite or Salamaean, Gen. XV. and Numb. XXIV. However in a thing so very obscure it is safest not to be positive; and the Reader's candor is begged in this modest way of conjecturing. The way we tread is unbeaten, and deserves a guide, which as yet we have not obtained.

SECT. VII. The Hill Missaar. 〈 in non-Latin alphabet 〉 Psal. XLII. 6.

LET us now (however something beyond our bounds) pass from the first entering of the Coasts of Moab toward the North, to the utmost limits of it Southward.

I will remember thee (saith the Psalmist) from the land of Jordan, and of the Hermonites, 〈 in non-Latin alphabet 〉 from the hill Mizaar. Where is this Hill Mizaar? not to take any notice of what we meet with in Borchard and others concerning Hermon near Thabor, (by what authority I cannot tell) as also that 〈 in non-Latin alphabet 〉 the Hill Misaar, is rendered almost by all, a little Hill; or in a word, that the Targumist and R. Solomon tell us, it is Mount Sinai; Apollinarius, that it is Mount Hermon: It seems plainly to be the hilly part of Zoar, whither Lot would have fled, if the streightness of time might have permitted him, Gen. XIX. 20. O let me escape to this Cicy, 〈 in non-Latin alphabet 〉 is it not Mizaar, or a little one? so that 〈 in non-Latin alphabet 〉 the hill Misaar may be the same as if it had been said 〈 in non-Latin alphabet 〉 the hilly part of the little City Zoar.

The reasons of the conjecture besides the agreeableness of the name may be especially these two.

• I. As Hermonim or Hermon was near the Springs of Jordan, so the hilly part of Zoar, lay hard by the extreme parts of Jordan in Asphaltites; and the Psalmist speaking of the land of Jordan, or of the land on the other side of Jordan, seems to measure out all Jordan from one end to the other, from the very spring-head to the furthermost part where the stream ends.
• II. As David betook himself to the Country on the other side of Jordan towards Hermon in his flight from his Son Absalom; so was it with him, when flying from Saul, he betook himself to Zoar in the land of Moab, 1 Sam. XXII. 3. And so bewails his deplorable condition so much the more bitterly, that both those times he was banished to the very utmost Countries North and South that the river Jordan washed.

SECT. VIII. 〈 in non-Latin alphabet 〉 Eglah Shelishijah, Isa. XV. 5.

WITH the mention of Zoar is this clause subjoin'd in Isaiah, 〈 in non-Latin alphabet 〉 Eglah shelishijah, or, an heifer of three years old. So with the mention of Zoar, and Horonaim, the same clause is also subjoined in Jeremy.

Isa. XV. 5. 〈 in non-Latin alphabet 〉 His Fugitives unto Zoar, an Heifer of three years old.

Greek, 〈 in non-Latin alphabet 〉 . In it unto Segor. For it is an Heifer of three years.

Vulgar, Vectes ejus us{que} ad Segor: Vitulam conternantem. Its bars were unto Segor: An Heifer in his third year.

Targum, Ut fugiant us{que} ad Zoar, vitulam trimam magnam. That they should fly as far as Zoar, a great Heifer of three years old.

English. His fugitives shall flee unto Zoar: an Heifer of three years old.

Jerem. XLVIII. 34. 〈 in non-Latin alphabet 〉 From Zoar to Horonaim, an Heifer of three years old.

Vulgar, A Segor us{que} ad Horonaim, vitulâ conternante. From Segor unto Horonaim, the Heifer being in his third year. And so others.

I am not ignorant what Commentators say upon these places, but why may not 〈 in non-Latin alphabet 〉 Eglath shelishijah be the name of some place, and so called a third Eglah in respect of two other places, much of the same sound; or Dutchess or noble Eglah, as 〈 in non-Latin alphabet 〉 signifies a Duke or Tribune.

There is mention of 〈 in non-Latin alphabet 〉 ein Eglaim in that Country, Ezek. XLVII. 10. where Eglaim is plainly of the dual number, and seems to intimate that there were two Egels, with relation to which this our Eglah may be called Eglah the third. So Ramathaim, 1 Sam. I. 2. is of the dual number, and plainly shows there were two Ramah's.

The sound of the word Necla comes pretty near it. This we meet with in Ptolemy, in Arabia Petraea.

• 〈 in non-Latin alphabet 〉 , Zoar. 67. 20. 30. 30.
• 〈 in non-Latin alphabet 〉 , Thoan. 67. 30. 30. 30.
• 〈 in non-Latin alphabet 〉 , Necla. 67. 20. 30. 15.

So that here we see the Geographer mentions Zoar and Necla, as the Prophet before had Zoar and Eglah, and how easily might Eglah • pass into Necla in Greek writing, especially if the letter 〈 in non-Latin alphabet 〉 hath anything of the sound of the letter N in it? The Geographer makes the distance of Zoar from Necla to be fifteen miles, so we may suppose was the distance of Zoar from Eglah, Horonaim lying between them; from whence the words of the Prophets may not be unfitly rendered thus:

I am deceived if 〈 in non-Latin alphabet 〉 , Agalla, which we meet with in Josephus be not the Eglah we are now speaking of, numbering up the twelve Cities which Hyrcanus promised he would restore to Aretas the Arabian King, being what his father Alexander had taken from him, amongst the rest he nameth 〈 in non-Latin alphabet 〉 , Agalla, Athone, Zoar, Horone. Of Zoar there can be no scruple; and as little of 〈 in non-Latin alphabet 〉 , Horone, but by that must be meant Horonaim. 〈 in non-Latin alphabet 〉 , Athone seems to bear a like sound with Ptolemy 's 〈 in non-Latin alphabet 〉 , Thoana, and 〈 in non-Latin alphabet 〉 , Agalla with his Necla, and that with our Eglah.

CHAP. VI. 〈 in non-Latin alphabet 〉 . Joh. IV.

SECT. I. A few remarks upon the Samaritan affairs.

1. Of the name of the Cuthites.

THAT the Samaritans are called Cuthites by the Jews is unquestionable, O • 〈 in non-Latin alphabet 〉 , Those that in the Hebrew tongue are called Cuthaeans, in the language of the Greeks are Samaritans.

But why Cuthites rather than Babylonians, Hamathites, Avites, &c. is uncertain; for thence as well as from Cutha, were Colonies transplanted into Samaria, II King. XVII. 24. nay they were called Cuthites even at that time when a great part of the Samaritan Nation consisted of Jews.

I am apt to apprehend there was some virulent design even in the very name. The name of Cushites amongst the Jews was most loathsome and infamous, as they were not only an hostile Country, but a people accurs'd, and for their black hew even horrid to the very sight. Perhaps in the Title of the VII Psalm, there is no little severity of reproach hinted in the name Cush. Something of the like nature may be couched in the word Cuthim. For whereas 〈 in non-Latin alphabet 〉 may be the same with 〈 in non-Latin alphabet 〉 , the letter 〈 in non-Latin alphabet 〉 being changed into 〈 in non-Latin alphabet 〉 in the Syriach dialect, it may be an easy conjecture, that the Jews calling the Samaritans (a Nation peculiarly abominated by them) Cuthites might tacitly reproach them with the odious name of Cushites.

2. Josephus mistaken.

Rabbi Ishmael saith, 〈 in non-Latin alphabet 〉 that the Cuthites are proselytes of Lions. R. Akiba saith, 〈 in non-Latin alphabet 〉 that they are true proselytes. The story of the Lions, II King. XVII. 26. is well enough known, which Josephus very lamely reports in this manner, 〈 in non-Latin alphabet 〉 , &c. He tells us that as everyone brought their several God's into Samaria, and worshipped them accordingly, so the great and true God was infinitely displeased with them, and brought a destructive plague amongst them. He makes no mention of Lions being sent amongst them, according to what the Sacred History relates. Probably the story of that horrible destruction upon Sennacherib 's Army by a wasting plague, gave the first rise to Josephus his fancy of a plague amongst the Samaritans; though it is very odd that he should have no touch of the Lions being so remarkable a judgment as that was.

3. Samaria planted with Colonies two several times.

There are the Colonies which Asnapper is said to have brought into Samaria, Ezr. IV. 10. as well as those by Esar-haddon, v. 2.

The Jews do judge this Asnapper to be the same with Sennacherib, and that he had eight names, the first-syllables of the names indeed agree pretty well, Sena and Asna; but whether they denote the same persons I leave undetermin'd.

However, whether this Asnapper was the same with Sennacherib or Shalmaneser, or some great Minister of the Kings Commander in chief in the transplanting of a Colony; it seems evident that Samaria was planted with Colonies two several times. The first immediately after the taking of the City, being then furnished with Cuthites, Avites, Sepharvaites, &c. under Asnapper, be he King, or only chief Commander in the action. And when multitudes of them had been devoured by Lions, then was it afresh Planted by the Shushanchites, Tarpelites, &c. in the days of Esarhaddon, with whom a Priest went up to instruct them in the worship of the true God. How greatly Epiphanius confounds these things may be seen in his Heres. VIII. Cap. 9.

4. Of Dosthai the Pseud-Apostle of the Samaritans.

But is this likely? that Dosthai the Samaritan 's oracle should be in the times of the Assyrian Empire? whence then had he that Greek name of his? and the name of his Father Janneus was Greekish too: It is much more probable what Eulogius hath in Photios. Cod. CCXXX.

From Dosthai and Sabia, the Dosthenes and Sabueans, two Samaritan Sects originally sprung.

5. The language of Ashdod. Nehem. XIII. 24. whether the Samaritan language or no.

And the children spake half in the speech of Ashdod, and could not speak in the Jews language. What language was this at this time?

I. The Arabian Version tells us it was the Chaldee. But was not the Jewish and the Chaldee tongue at that time all one? It may be questionable whether it were so at that time or no; but I shall wave that Controversy.

II. As to the question in hand it may not be amiss to consider that passage, Act. II. 11. 〈 in non-Latin alphabet 〉 , Creets and Arabians. Who are these Creets? who would not think at first sight that by the Cretans were meant the inhabitants of the Island of Crete? I myself have sometime fallen into this error; but now I should be ready to say they were the Cherethims, a Philistine Nation and Country; 〈 in non-Latin alphabet 〉 by the Greek interpreters is rendered 〈 in non-Latin alphabet 〉 , Creets, Ezek. XXV. 16. Zeph. II. 5, 6. and there is some reason to apprehend that St. Luke in the place above quoted understands the same people, because he joins them with the Arabians.

Targum on the 2 Chron. XXVI. 7. And the word of the Lord helped them, 〈 in non-Latin alphabet 〉 against the Philistines, and against the Arabians dwelling in Gerar.

Observe Arabians dwelling in Gerar a City of the Philistines; and it is well enough known that Arabia joins to the land of the Philistines. And one may suspect the language of Ashdod might be the Arabian, rather than the Samaritan tongue, especially when as the name of Idumaea obtained as far as these places; And was not the Arabic the language of the Idumeans?

SECT. II. The Samaritan Pentateuch.

IN the Samaritan Version (that I may still contain myself within our Chorographical Enquiry) as to the names of places, there are three things are matter of our notice, and a fourth of our suspicion.

I. There are some places obscure enough by their own names, which as they are there rendered are still more perplexed and unknown. Consult the names used there for the rivers of Eden, and the Countries which those rivers run into, and you will see how difficult it is, anywhere else to meet with the least footstep or track of those names, except Cophin only, which seems indeed to agree something with Cophen mentioned by Pliny.

II. Places of themselves pretty well known, are there called by names absolutely unknown, such are 〈 in non-Latin alphabet 〉 Catephu, for Assyria, Gen. II. 14. 〈 in non-Latin alphabet 〉 Lilak, for Babel, Gen. X. 9. 〈 in non-Latin alphabet 〉 Salmaah for Euphrates, Gen. XV. 18. 〈 in non-Latin alphabet 〉 Naphik for Egypt, Gen. XXVI. 2.

III. Sometimes there are names of a later date used, and such as were most familiarly known in those days, such as 〈 in non-Latin alphabet 〉 Banias for Dan, Gen. XIV. 14. that is Panias, the spring of Jordan. 〈 in non-Latin alphabet 〉 Gennesar for Chinnereth, Numb. XXXIV. 11. Deut. III. 17. not to mention Bathnan and Apamiae for Bashan and Shepham, which are so near akin with the Syriac pronunciation; and Gebalah, or Gablah for Seir, according to the Arabic Idiom.

Such names as these make me suspect the Samaritan Version not to be of that antiquity which some would claim for it, making it almost as ancient as the days of Ezra.

IV. I suspect too when we meet with places pretty well known of themselves, obscured by names most unknown, that sometimes the whole Country is not to be understood, but some particular place of that Country only.

The suspicion is grounded from the word Naphik for Egypt, and Salmaah for Euphrates. By Naphik probably they understood not the whole land of Egypt, but Pelusium only, which is the very first entry into Egypt from Canaan. The reason of this conjecture is this, The word 〈 in non-Latin alphabet 〉 Anpak (as we have elsewhere observed) was writ over the Gates of that City, and how near that word comes to Naphick is obvious enough to any one.

It is possible also that the mention of the Kinites immediately following might bring Salmaah to mind; and so they might not call Euphrates itself Salmaah, but speaking of Euphrates as washing some place called Salmaah. Ptolemy in his Chapter concerning the Situation of Arabia deserta, mentions Salma in degr. 78. 20. 28. 30. and it is numbered amongst six and twenty other Cities, which he saith are 〈 in non-Latin alphabet 〉 , which the Latin interpreter translates Juxta Mesopotamiam, near Mesopotamia; if this be true, the Samaritan Version hath something by which it may defend its self. For if those Cities mentioned by Ptolemy were indeed Juxta Mesopotamiam, near Mesopotamia, (the river Euphrates only running between) then may the Samaritan Version be warranted, while it renders even to the river Euphrates, even to the river of Salmaah, that is, to the river Euphrates in that place where it washeth the sides of Salma.

SECT. III. The situation of the Mounts Gerizim and Ebal. The Samaritan Text upon Deut. XXVII. 4. noted.

THAT Sychar is the same place with Shechem, seems beyond doubt, which indeed the Mount Gerizim pointed to by the Samaritan Woman sufficiently confirms. A wily argument perhaps in Epiphanius his esteem, who in his Samaritan Heresy gives us this account.

〈 in non-Latin alphabet 〉 . There are two mounts near Jericho beyond Jordan, Gerizim and Ebal, which look toward Jericho on the East, &c. So that we see he tells us Gerizim and Ebal were near Jericho not near Shechem. So also before him, Eusebius de locis Hebraicis, at least if he be the Author of that Book as Petavius noteth.

That clause 〈 in non-Latin alphabet 〉 Over against Gilgal, Deut. XI. 30. hath deceived these Authors in that manner, that they have removed the mounts Gerizim and Ebal to Gilgal by Jericho: and it hath on the other hand deceived some in that manner that they have brought Gilgal by Jericho to Shechem, misunderstanding the word Gilgal for that place mentioned in Josh. V. when this which Moses speaks of, is really Galilee, as I have proved elsewhere.

On these two mounts (it is well known) were pronounced the Blessings and the Curses, Deut. XI. 29. & XXVII. 12, 13. Josh. VIII. 33. but mark the impudence of the Samaritans, who in their Text, Deut. XXVII. 4. instead of, Ye shall set up these stones which I command you this day 〈 in non-Latin alphabet 〉 on mount Ebal, they have put, Ye shall set up these stones, &c. 〈 in non-Latin alphabet 〉 on mount Gerizim.

Compare with this falsification of theirs that in Sotah, R. Eliezer ben Jose saith, I have said to you O Samaritans, Ye have falsified your Law, for ye say 〈 in non-Latin alphabet 〉 the plain of Moreh which is Shechem, Deut. XI. 30. [they add Shechem of their own] we ourselves indeed confess that the plain of Moreh is Shechem, &c.

Seeing he blames the Samaritans for falsifying their Text in so little a matter wherein the truth is not injured, namely in adding Shechem, why did he not object to them that greater fault of suborning Gerizim for mount Ebal. The truth is, this very thing giveth me reason enough to suspect that this bold and wicked interpolation of the word Gerizim for Ebal hath stolen into the Samaritan Text since the time that this Rabbin wrote. The thing is not unworthy our considering.

SECT. IV. Why it is written Sychar and not Sychem.

IF Sychem and Sychar be one and the same City, why should not the name be the same?

I. This may happen from the common Dialect, wherein it is very usual to change the letters. So Reuben in the Syriac Version is Rubil, and 〈 in non-Latin alphabet 〉 , Rubelus in Josephus; by what Etymology let him tell, and explain it if you can: Speaking of Leah bringing forth Reuben he thus expresseth himself, 〈 in non-Latin alphabet 〉 . And having brought forth a male-child, and obtaining favor from her husband by it, she called his name Rubel, because it happened to her according to the mercy of God, for this his name signifies. Perhaps he might at that time think of 〈 in non-Latin alphabet 〉 which imports the increase of God.

It would be endless to reckon up such variations of letters in proper names, but as to the letter R, which is our business at present, take these few instances.

Nebuchad-nezzar is elsewhere Nebuchad-rezzar; Belial is Beliar; Shepham, by the Greek Interpreters 〈 in non-Latin alphabet 〉 , Sephamar, Numb. XXXIV. 11. so Sychem, Sychar; and this so much the rather, because the letters R and M have obtained I know not what kind of relation and affinity one with another. So Dammesek and Darmesek in the Holy Scriptures; and the Sarmatians are the Samatians in Dionysius Afer, &c.

Or secondly, it might happen that the Jews by way of scoff and opprobrium, might vulgarly call Sychem, Sychar; either that they might stigmatize the Samaritans as drunkards, Isa. XXVIII. 1. Woe to the drunkards of Ephraim. Or, (as the word might be variously writ and pronounced) might give them some or other disgraceful mark as 〈 in non-Latin alphabet 〉 signifies prevaricating; 〈 in non-Latin alphabet 〉 a mercenary, or hireling; 〈 in non-Latin alphabet 〉 a sepulcher. So Aruch in 〈 in non-Latin alphabet 〉 Sochere, i. e. sepulchers. He quotes a place, where the words are not as they are by him cited, nor is he consistent with himself in the Interpretation. But Munster hath 〈 in non-Latin alphabet 〉 a sepulcher. If it be thus, perhaps 〈 in non-Latin alphabet 〉 Sychem might be called 〈 in non-Latin alphabet 〉 Sychar, because there the twelve Patriarchs were bury'd; and under that notion the Samaritans might glory in that name.

SECT. V. 〈 in non-Latin alphabet 〉 Ain socar, in the Talmud.

MAY we not venture to render 〈 in non-Latin alphabet 〉 the well of Sychar, we meet with both the place and name in Bava Kama, There was a time when the sheaf [of the first-fruits] was brought 〈 in non-Latin alphabet 〉 from Gaggoth Zeriphin, and the two loaves [those which were to be offered by the High Priest] 〈 in non-Latin alphabet 〉 from the valley of the well of Sychar. So give me leave to render it. Gloss, The sheaf was wont to be fetched from places in the neighbourhood of Jerusalem, but now the fruits having been destroyed by war, they were fain to fetch it afar off.

Take if you will the whole story:

This story is told with another annexed in Menachoth:

But what had Mordecai to do with the times of the Hasmoneans? one of the Glossators upon this place makes this objection; and the answer is, that whoever were skilled either in signs or languages had this name given them from Mordecai, who in the days of Ahasuerus was so skilled.

And now let the Reader give us his judgment as to name and place, whether it doth not seem to have some relation with our Well of Sychar. It may be disputed on either side. I shall only say these things.

Menachoth as before, It is commanded that the sheaf be brought from some neighbouring place, 〈 in non-Latin alphabet 〉 but if it ripen not in any place near Jerusalem, let them fetch it elsewhere. Gloss. Gaggoth Zeriphin, and Ein Sychar were at a great distance from Jerusalem. So is our Sychar distant far enough indeed, 〈 in non-Latin alphabet 〉 Zariph, and 〈 in non-Latin alphabet 〉 Zeripha, denotes a little cottage, 〈 in non-Latin alphabet 〉 where the keeper of fields lodged. It is described by Aruch in the word 〈 in non-Latin alphabet 〉 that it was covered over with Os • er twigs, the tops of which were bound together, and it was drawn • pleasure from one place to another, &c.

Gloss. in Erubbin. 〈 in non-Latin alphabet 〉 They that dwelt in those cottages were keepers of sheep, they abode in them for a month or two, so long as the pasture lasted, and then they removed to another place. Gaggoth Zeriphin therefore signifies the roofs of little cottages, and the place seems to be so called, either from the number of such lodges in that place, or from some hills there that represented and seemed to have the shape of such kind of cottages.

Such cottages may come to mind when we read Luk. II. 8. of the shepherds watching their flocks by night. But this is out of our way.

CHAP. V. BETHESDA. Joh. V.