principal features alone retain any resemblance to the original. The following extracts will serve to shew how our author endeavours to restore them. It is premised, that Solomon was king of Jerusalem-his reign was tran quil and peaceful-he was the wise man, nar' isox-married the daughter of a king of Egypt-erected the magnificent temple of Jerusalem, before which was a splendid porch he was visited by the queen of Sheba-he fortified and embellished several cities of his empire, among others Palmyra-sent ships to Ophir for gold-and finally, is celebrated for his memorable decision between two women, who disputed the claim of each other to an infant. Such are the principal features in the scriptural history of Solomon: we shall find that the Egyptians retained them, though disfigured, and that they have made of Solomon three kings, Asychis, Anysis, and Sabacos.

1. We shall observe, that Herodotus mentions an Egyptian king, Asychis. Solomon, пw in Hebrew, signifies pacific. The Lord directed that he should be called so, as the name prognosticated a peaceful reign. Hesychos (Houxos) in Greek, is of the same signification; tranquil. peaceful, quiet, &c. The Asychis of Herodotus appears to be a slight variation of Hesychos, which is the same in Greek as Solomon in Hebrew.

2. Herodotus mentions another Egyptian king, Anysis. This word in Greek (avvos) signifies consummation, perfection, &c. Anysis, adds Herodotus, built a city of the same name. Now salem (bw) in Hebrew, corresponds to the Greek anysis in its signification, perfici, compleri, finiri, &c. and Solomon (from salem) built Jerusalém, called partly after his own name. It is to be remarked, that the learned geographer D'Anville sought in vain for a city called Anysis in Egypt; this is not astonishing, as Anysis was no other than Jerusalem.

3. Another king of Egypt, according to Herodotus, was Sabacos. We learn from Horus, the grammarian of Egypt, that sho signified erudition, or wisdom, among the modern Copts; the word sabe (from which sabacos is easily formed) signifies sage, knowing, &c. It is almost unnecessary to remind the reader of Solomon's pre-eminence in wisdom.

Thus, of Solomon's three characters, the pacific prince, the king of Jerusalem, and the wise man, we find that the Egyptians have formed three pretended kings, Asychis,

Anysis,

Anysis, and Sabacos. From names we shall proceed to facts.

4. Herodotus relates, that Asychis caused to be constructed, in honour of Vulcan, a porch facing the east, exceedingly beautiful, and very large, with figures sculp tured in all parts; and many other edifices, &c. The magnificent porch and temple of Solomon are minutely described in the Book of Kings, as well as the other buildings, galleries of pillars, palace for the daughter of Pharaoh, and sculptured figures of cherubim, &c.

The porch of Anysis is described as facing the east; in Hebrew, the east is that point to which those who prayed, were accustomed to turn themselves.

3. Herodotus says, that in the time of Asychis, silver was exceedingly scarce. We are told in the Bible, that Solomon rendered silver so common, that it was held in contempt: none of his utensils were made of silver, "which was nothing accounted of." 1 Kings x. 21.

This resemblance probably, struck the learned Perizonius, who, on the subject of Asychis, says, "Asychis iste ab Herodoto in tale tempus confertur quod in Salamonis regnum possit congruere." (Egypt. Orig. 224.) Without doubt, this king of Egypt and Solomon were contemporaneous; for Asychis was Solomon himself: this will appear still more plainly, when we come to the anecdotes related by Herodotus of Anysis and Sabacos, two other personages formed in like manner from some other features of Solomon the wise man.

1. After Asychis, according to the Greek historian, Anysis reigned in Egypt; and in his time Sabacos, king of Ethiopia, invaded Egypt, at the head of a numerous army of Ethiopians. The queen of Saba (or Sheba) came to visit Solomon, and try the extent of his wisdom. By many learned commentators on the scripture, this princess is supposed to have been queen of Ethiopia. Josephus (Antiq. Jud. I. xiii. 11. 6.) describes her as a queen of Egypt and Ethiopia. We learn from scripture, that she went to Jerusalem with a numerous army. Let us now recollect Solomon's title of wise, in Egyptian sabè, and it will appear that Sabacos entering the kingdom of Anysis with an army, is nothing more than the queen of Saba coming to Jerusalem, the empire of Solomon; and as Herodotus makes Sabacos king of Ethiopia and of Egypt (by invasion of the latter), so we find the queen of Saba,

ог

or Ethiopia, described by Josephus as queen of Egypt at the same time. The name of Saba exists entire in Sabacos.

2. We next find, according to Herodotus, King Sabacos leaving Egypt, having reigned there all the time which the oracle had predicted for him. The queen of Saba returned from Jerusalem to her own country, with her servants, &c. (1 Kings x. 13.) She had come to try the wisdom of Solomon with obscure enigmas and questions; in which we may discover something of the oracle mentioned by Herodotus.

3. When an Egyptian had committed any crime (according to Herodotus), Sabacos did not punish him with death, but compelled him to raise a certain height of earth, proportionate to the magnitude of his offence; and thus the foundation of the towns became more elevated. We read in scripture, that Solomon fortified all the places which wanted walls, and constructed others, such as Tadmor, or Palmyra; immediately after, we are told, that Solomon caused a great valley at Millo (so the commentators have it) to be filled up. The criminals, whom Sabacos is said to have employed in laborious works, are those Amorites, Jebusites, &c. upon whom Solomon levied" a tribute of bond-service." (1 Kings ix. 21.)

4. We now proceed to examine the vestiges of Solomon's temple. The most elevated of the cities of Sabacos, says Herodotus, was Bubaste, wherein was the temple of Bubastis. The historian gives us to understand, that the Egyptian priests had spoken to him of this temple, without telling him, however, that it was at Bubaste. Diodorus, speaking of Sabacos (or Sabacon), informs us, that he was remarkable for his piety. Solomon's temple is the most celebrated of any ancient edifice, and it was on an elevated ground: the religious zeal and piety of Solomon are sufficiently known.

5. The extent of the temple of Sabacos, according to Herodotus, was one stadium every way. The space in which Solomon erected his temple was, likewise, was one stadium on every side: this is confirmed by Josephus. (Antiq. Judaic. xv.)

6. The temple of Bubaste was like an island, connected with the city only by the entrance. One would almost imagine that Herodotus had visited Jerusalem, for the temple of Solomon was situated on an insulated mountain.

7. The following extraordinary anecdote is related by Herodotus: King Anysis being deposed by Sabacos, re

tired

tired to a marshy spot, where he resided in an island which he had himself formed of earth and ashes accumulated; for, adds the historian, as the Egyptians brought him corn, of which circumstance the Ethiopian usurper had not any knowledge, he ordered them to bring him ashes, as a present: no person has been able to find out this island, continues Herodotus; it is called Helbo. This, surely, is such an extravagant, unmeaning tale, as no grave historian could think of inventing; it will appear, however, to be real history disfigured, and misinterpreted. We read in scripture, that Solomon retired to Ezion-geber, near Eloth, on the shore of the Red-sea, in the land of Edom. In the Hebrew name, Ezion-geber, altered, is found a word signifying dirt, or mud. Solomon being metamorphosed by the Egyptians into Anysis, his retreat at Ezion-geber becomes that of Anysis in the marshes. Solomon, says the scripture, sent ships to Ophir, for great quantities of gold; how has this gold been changed into ashes? Let any one take his Bible, with the index of Hebrew names explained, and he will find that aphir signifies ashes; this is the foundation of the island of ashes and as the ships sailed for Ophir, from Ezion-geber (in the composition of which we find the word mud, or clay), Herodotus places the island of ashes exactly in a marsh. We are, moreover, informed by scripture, that Solomon gave every year to Hiram, king of Tyre, a considerable quantity of corn, in return for the Phoenician materials of the temple, &c. This explains the corn brought by the Egyptians to Anysis, in this island. Solomon also gave up to Hiram some places called Chabul. (1 Kings ix. 13.) This name becomes Helbo (with an aspirate) in the page of Herodotus.

:

I shall adduce but one other passage to shew how the story of Solomon has been mangled by the Egyptians. Their king, Psammiticus, says Herodotus, desirous to know what was the primitive language, and hoping to discover its element by ascertaining the first words which untaught infants should utter, caused two young ones to be bred up in a place by themselves, cut out the tongues of two women who were to attend them occasionally, and when the children could articulate, he found that the first word they spoke was becos, which in the Phrygian language signifies bread. This appears to be a passage of seripture history sadly disfigured;-the judgment of Solomon. But let us analyse it.

1. According

1. According to Herodotus, two infants were broughup in a house by themselves. The two women who apt plied to Solomon, said that they had lived together in a house wherein there was not any other person.

2. The two infants, according to one of the authorities of Herodotus, were suckled by two women. The dispute is between two women, of whom one rose early in the morning, to suckle her infant. (1 Kings iii. 21.)'

3. The Egyptian king causes the women's tongues to be cut out. Solomon orders the infant to be cut in two (w). Now the Hebrew word used here signifies also tongues, and from this has arisen the idea of cutting out the tongues of the women.

4. The first word, says Herodotus, uttered by the infants, was bek, or beccos. We find the dispute of the two women before Solomon, a repetition of the Hebrew words, npn bekhiha; 'p'n bekhiki, and 2 benka signifying, in her bosom, in my bosom, thy son, &c. in which we may discover the Bek, or Behkos, above-mentioned.

5. The object of this experiment upon the two infants, was to ascertain what language was the first, or most ancient. The scripture tells us, that in Solomon's decision the people perceived" that the wisdom of God was in him to do judgment." (1 Kings iii. 28.) The Hebrew words here used are tanpa and own, in which we discover primi genius sermo, the first language, the purity of language.

6. This experiment, for ascertaining the priority of language, is attributed by Herodotus to a king named Psammuthis, or Psammiticus. Solomon ordered the child to be divided alive, between the two women; this sentence was, therefore, division, or cutting the division of the mothers; in Hebrew, Psamuth (from л psah-scindere, to cut, and amuth nips matres, mothers): this compound is the origin of King Psamuthis, or Psammiticus.

I shall close this article by observing, that the resemblances here pointed out confirm very strongly the opinion of Pluche, who says, that the Egyptians have had recourse to the histories of strangers, in order to supply the place of their own, which were lost.

I am, Sir, your's, &c.

P.

Vol. IX. Churchm. Mag. for Dec. 1805. 3 H

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