families. But it is evident that the account is incomplete, Moses only transcribing the descendants of those who stood most intimately connected with the scope of his history.

During the youth of Eber, about one hundred years after the death of Noah, it is probable that this entire company abandoned their residence, and, following the course of the Euphrates, came by a circuitous route to Shinar, making approach to it, according to the words of the sacred narrative, "from the east."

Here they lived, and proceeded to design and execute a work which resulted in the dispersion of the different tribes over the face of the earth. We shall treat of this subject in the next chapter, and at present only refer to those circumstances which seem to cast light upon the history of the time, and to confirm the truth of the chronological arrangement which we have adopted.

According to this scheme, Noah and his sons died in Armenia. The direction of public affairs had therefore passed into the hands of the heads of families, and the most powerful and energetic of these would be sure to exercise the greatest influence. Soon after this time, and probably throughout the entire movements, Nimrod distinguished himself. Now, this person was cotemporary with Cainan: he was therefore of mature age in the time of Eber, and probably died in the early part of the life of Peleg. It is, in fact, self-evident that the generation of Nimrod must have had the direction of public affairs about the time of the dispersion. Arphaxad died just at this period; his cotemporaries must therefore have been the old and infirm men of the age. The generation of Nimrod stood next: with years enough to secure extensive influence, they united physical and mental vigor, and were naturally the leaders of their day. Every other scheme more or less diminishes these strikingly corroborative circumstances, and consequently encumbers the subject with difficulties.

A considerable time must have elapsed from the period when the population first moved from Armenia, before the building of the tower at Babel. Abulfaragi, who lived in Armenia, and had opportunities of collecting traditions on the spot where Noah lived and died, says, that sixty years elapsed from the migration of the primitive families before the conspiracy to build Babel. (See Hale's Chronology, vol. ii, p. 47.) If this be true, the date which we have assigned to this emigration appears to be justified.

The only Scriptural mark which we have for defining the period of the dispersion, is that in which it is said, “Unto Eber were born two sons: the name of one was Peleg; for in his days was the earth divided." Gen. x, 25. Many conflicting opinions have been propagated as to the period of Peleg's life, during which this division took place. With all deference to those who think differently, there does not appear to us any reasonable doubt on the subject. The word Peleg signifies "division." He was therefore called Peleg on account of this division. The cause must, we think, have existed when the name was given. The division of the earth among the several tribes had, therefore, begun when Peleg was born; and his father, on account of this memorable event, gave him a corresponding name. This appears to be the common-sense explanation of the subject. The gratuitous supposition, that the appellation was given prophetically, is unworthy of serious attention: it is a random guess, without any rational foundation; for we have no reason to believe that Eber was a prophet. Every part of the history harmonizes on this principle. Nimrod probably lived a few years after the birth of Peleg. If the descendants of Noah arrived at Shinar about seventy years after the birth of Eber, there was ample time, during the sixty-four years which afterward elapsed to the birth of Peleg, for the building of the tower, the consolidation of the power of Nimrod, and for the dispersion.

It will also be observed, that we make no alteration in the chronological numbers of the Septuagint. We receive them throughout this whole period, and find that they supply us with a consistent and satisfactory key to the entire history.

There is another question arising out of this part of the narrative, of very considerable consequence. It respects the motives and influence which induced this emigration. That the population which had grown up in Armenia, around Mount Ararat, should unite in leaving their home, abandoning all their cultivated lands, and, en masse, with all their little ones and property, journey into a distant land, appears so strange and unaccountable, that it is necessary to adduce some rational motive, or some powerful influence, to account for the proceeding.

The Scripture account, although it explicitly states the fact, is silent respecting the motive: but, in our judgment, this is implied in the words of Moses. He says, " And the whole earth was of one language, and of one speech. And it came to pass, as they

journeyed from the east, that they found a plain in the land of Shinar, and they dwelt there." Gen. xi, 1, 2.

As the terms "language" and "speech" can only apply to mankind, it will not be doubted that the phrase, "the whole earth," must mean the entire human family then living. The pronoun "they" in the second verse confirms this view, and refers the journey to the whole of the human race then in existence. The word can have no other application. Holy Scripture, then, does teach us that the whole population had left Armenia, and journeyed. in company, until at length they arrived at the Plains of Shinar.

But the question recurs, What occasioned this procedure? To this inquiry the words of Moses do not supply any direct answer. There are, however, circumstances which, carefully considered, may cast some light upon the subject, even if it should not be sufficient to dissipate all doubt and uncertainty.

An opinion has extensively prevailed, and is sanctioned by considerable evidence from ancient history and tradition, that Noah, by divine appointment, made a division of the earth among his descendants. The following words of Moses have been quoted in support of this notion: "When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel." Deut. xxxii, 8. But it will be: seen that this text, while it very clearly teaches that the division of the earth and the dispersion of mankind took place under the immediate guidance and influence of divine Providence, does:: not, in any way, intimate that Noah had received information on the subject, or had any part in its accomplishment. Yet many heathen traditions appear to support this opinion. Hence we read "that Cronus, the god of time, or Saturn, divided the universe among his three sons; allotting the heaven to Jupiter, the sea to Neptune, and hell to Pluto. But Cronus represented Noah, who divided the world among his three sons, allotting the upper regions of the north to Japheth, the maritime or middle regions to Shem, and the lower regions of the south to Ham.”—Hales's Chronology, vol. i, p. 351.

This same view is supported by Armenian traditions, handed down by Abulfaragi. But we think that this hypothesis must be received with very great qualification. The "Universal History" calls it "groundless;" and there does not appear any reason for believing that Noah possessed in himself any right to dictate a›

specific division of the earth among his descendants. Yet such a division on a regular plan did take place, and under circumstances which demonstrate the existence of a divine purpose, and the exercise of divine power. Although we are left utterly ignorant of the time and manner when this purpose was first made known to man, we have reason to believe that it was prior to the building of Babel; and there can be little doubt that it was before the emigration from Armenia. The tower was built as a means to prevent an apprehended dispersion; "lest," said they, "we be scattered abroad upon the face of the whole earth." Gen. xi, 4.

If, then, the divine purpose of a regular division of the earth among the several families of mankind was the subject of a special revelation from God to man, it seems most reasonable to suppose that it was communicated to Noah, and by him to his children, who were instructed to carry it into effect, when their numbers had sufficiently increased to enable them to take possession of their allotted territories. And, if so, it is possible that the emigration from Armenia was undertaken as the first step toward the accomplishment of this purpose. They might have thought it most desirable to journey in company to some more central situation, before they separated to their several localities. But, in pursuing this object, the tribe of Ham, and especially the house of Cush, appear to have exercised an influence on the entire community, and persuaded them to abandon their intention of separating, and to unite in forming one great combined and permanent empire. This change was, perhaps, greatly promoted by the inconveniences felt in journeying, the extreme fertility and desirableness of the Plains of Shinar as a permanent dwelling-place, the daring energy and genius of Nimrod, and the numerical power of the children of Ham; who, as far as the information furnished by Holy Scripture extends, exceeded the united tribes of Shem and Japheth. Thus the step which appeared to be the first in a course of obedience to the divine will, terminated in absolute rebellion against the decree of Heaven.

CHAPTER VII.

THE DISPERSION.

Importance of the subject-Scriptural account-Berosus-Eupolemus-The Sibyl line leaves-Hestiæus-Occasion of the event-THE BUILDING OF BABEL-The work of the whole race-An act of religious apostasy-NIMROD-His political and religious pretensions-THE CITY-THE TOWER-THE CONFUSION OF TONGUES-Discoveries of Sir William Jones-Ancient Egypt-Localities of the posterity of Shem—Of Ham—Of Japheth-Concluding remarks.

THIS is one of the most remarkable events in the history of the world, and one certainly which has exercised the greatest influence over the character, condition, and destiny of mankind.

We have hitherto regarded the population of the postdiluvian world either as residing in Armenia, or as journeying from thence in one body with a view to a separation, according to their fami lies, that they might occupy the different parts of the earth. With this latter object they traveled to Shinar; but, when arrived there, instead of separating, they resolved to perpetuate their union. "They said, Go to, let us make brick and burn them. thoroughly. And they had brick for stone, and slime had they for mortar. And they said, Go to, let us build us a city, and a tower whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. And the Lord came down to see the city and the tower which the children of men builded. And the Lord said, Behold, the people is one, and they have all one language; and this they begin to do: and now nothing will be restrained from them which they have imagined to do. Go to, let us go down, and there confound their language, that they may not understand one another's speech. So the Lord scattered them abroad from thence upon the face of all the earth: and they left off to build the city. Therefore is the name of it called Babel; because the Lord did there confound the language of all the earth; and from thence did the Lord scatter them abroad upon the face of all the earth." Gen. xi, 3–9.

The Scriptural narrative of this extraordinary event is abundantly attested by the traditions and records of profane antiquity. Berosus, as quoted by Abydenus, informs us: "They say that the first inhabitants of the earth, glorying in their own strength and size, and despising the gods, undertook to raise a tower, whose