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unknown characters, which witnessed its antiquity. As there is the greatest reason to think that this place was the Elim of Moses, and as it was the only district of consequence upon the coast, it is highly probable that it gave name to that part of the gulf, which from hence was by the natives called Sinus Elamites, or Elimites, the Gulf of Elim.
The mistake in the copies of Strabo has misled that excellent geographer * Mons. D' Anville, who accordingly places Posidium close by the promontory Pharan, the Ras Mohammed of the present times. Here is the extremity of the desert to the south, the very point below where the two gulfs on each side commence, and pass upwards. But this of all others could not be the place where Posidium was situated. For to whichever gulf it may have belonged, it is expressly said to have been---ενδοτερω τε μυχε, higher up and within the sinus; and consequently could not have been at the bottom. Artemidorus introduces it
* Diodorus Siculus, 1. 3. p. 175.
> Ce promontoire formé par l' extrémité du continent, qui separe les deux golfes, est le Posidium, ou Neptunium,d es mêmes auteurs, appelé Phara dans Ptolémée, &c. Memoirs sur l' Egypte, p. 237.
1 Αρξάμενος απο Ποσειδια. Ibid.
* Strabo, l. 16. p. 1122.
3 'Ουτος γας (μυχος) ονομάζεται Ποσιδειον, ίδρυσαμένε Ποσείδων, Πελαγια βωμον Αρισωνος, τε πεμφθέντος ὑπο Πτολεμαιε πρὸς κατασκότ πην της έως ωκεανε παρήχησης Αραβίας. 1. 3.
of this he called the place after the Grecian manner Posidium, the same probably in purport as Baal-zephon; which place of worship of old was higher upon the same coast, and opposite to Clysma.
Conclusion concerning the journeying of the
The distance of time is so great, and the scene of action so remote, and so little frequented, that one would imagine there could have been no traces obtained of such very early occurrences. It must therefore raise within us a kind of religious reverence for the sacred writer, when we see such evidences still remain of his wonderful history. We read of expeditions undertaken by Osiris, Sesostris, Bacchus, Vexoris, Myrina, Semiramis, and the Atlantians, into different parts of the world. But no vestige remains of their operations, no particular history of their appulse, in any region upon earth. We have in like manner accounts of Brennus, as well as of the Teutones, Cimbri, and Ambrones; also of the Goths and Visigoths; and of other swarms
from the great hive in the north; all which are better authenticated. Yet we have only a general history of their migrations. The places from whence they originally came, and the particulars of their journeying, have been effaced for ages. The history recorded by Moses appears like a bright, but remote object, seen through the glass of an excellent
optician, clear, distinct, and well defined. But when we look back upon the accounts transmitted concerning the Assyrians, Egyptians, Medes and Scythians, or those of the early ages of Italy and Greece, we find nothing but a series of incredible and inconsistent events, and groupes of strange beings;
Abortive, monstrous, and unkindly mix'd,
The ideas which they afford are like the fantastic forms in an evening cloud, where we seem to descry castles and mountains, and gigantic appearances. But while we gaze the forms die away, and we are soon lost in gloom and uncertainty, Concerning the Israelites we have a regular and consistent history. And though they were roving in a desert for forty years, and far removed from the rest of
the world, yet we have seen what manifest tokens remain of their journeying and miraculous preservation.
This external proof may appear to some not very entertaining, nor perhaps necessary; as the internal has been shewn to be very copious; and, as I flatter myself, strong and convincing to a degree of demonstration. Yet to every curious and well disposed mind, I hope, that this too will be found satisfactory, and have its due weight.