But it matters little under what titles the chief characters are represented, for the history is the same. It was no other than the war mentioned by Moses, which was carried on by four kings of the family of Shem against the sons of Ham and Chus, to avenge themselves of those bitter enemies, by whom they had been greatly aggrieved. The dispersion from Babylonia had weakened the Cuthites very much; and the house of Shem took advantage of their dissipation, and recovered the land of Shinar, which had been unduly usurped by their enemies. Babylon seems to have been under a curse, and not occupied, being destitute both of prince and people; in lieu of which we read of a king of Senaar, or Shinar, who joins the confederates, having lately gotten possession of that province. There is a curious fragment of Hestiæus Milesius, which seems to relate to this part of the Titanic history, and supplies what is omitted in the account given by Moses. The passage is in Josephus; who tells us, from several evidences in antient history, that the tower of Babel was overthrown by whirlwinds, and that a confusion of speech ensued.

είναι το ουράνα, και τις ανέμους Θεοίσι βωθεοντας ανατρέψαι περι αυτοίσι το μηχανημα.μετα δε Κρονῳ και Τίτη συςήναι πολεμον. Abydenus apud Euseb. Præp. 1. 9. p. 416.

And he adds, that in respect to Senaar, the Shinar of the Scriptures, there was a passage in Hestiæus Milesius, in which it was mentioned; and he subjoins the passage. * Των δε Ἱερέων της διασωθέντας, τα τε Ενυαλια Διος ἱερωματα λαβοντας, εις Σενααρ της Βαβυλωνιας ελθειν. Σκιδνανται δε το λοιπον εντευθεν, ὑπο της ὁμογλωσσίας τας συνοικίας ποιησαμένοι πανταχε, και την έκαςοι κατελαμβανον την εντυχεσαν. Some have imagined that this history related to the people saved at the deluge; της διασωθεντας απο το κατακλυσμό. But this is impossible; for we cannot suppose that the rites of Jupiter Enualius were preserved by Noah, or that the priests of this Deity were in the Ark. Josephus moreover introduces this passage as if Hestiæus had been speaking wig τα πεδια λεγομενα Σενααρ, about the country called Senaar. But this too is certainly a mistake, as may be seen from the words of the author. He is not treating about Babylon in the land of Senaar, but of Senaar in the land of Babylonia;

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* Οι δε Θεοι ανέμους επιπέμψαντες ανέτρεψαν τον Πυργον, και ιδιαν ἑκατῳ φωνην ἔδωκαν και δια τετο Βαβυλωνα συνεβη κληθηναι την πολιν. Περι δε το πεδιο τα λεγόμενο Σενααρ εν τη Βαβυλωνια χωρα μνημονεύει Εσιαιος λέγων έτως· Των δε Ιερεων της διασωθέντας τα τε Ενυάλιο Διος ἱερωματα λαβοντας εις Σεναας της Βαβυλωνίας ελθειν. Σκιδνανται δε το λοιπον εντευθεν ὑπο της ὁμογλωσσίας τας συνοικίας ποιησάμενοι πανταχε, και γην έκασοι κατελαμβανον την εντυχεσαν. Joseph. Αnt. 1. 1. c. 4. Euseb. Præp. Evang. 1. 9. p. 416. Euseb. Chron. p. 13,

and of circumstances subsequent to the dispersion. Senaar in Babylonia must have been the city of that name, and not the country. It was the same as the Shinar of Moses, and the Singara of Ptolemy and other writers. Hestiæus had, undoubtedly, been treating of the demolition of the tower at Babel, and of the flight of the priests. To this he subjoined the curious piece of history which has been transmitted to us by Josephus. The purport of it is this: After the ruin of the tower, the priests, who escaped from that calamity, saved the implements of their idolatry, and whatever related to the worship of their Deity, and brought them, εις Σενααρ της Βαβυλωνίας, to the city Senaar, in Babylonia. But they were again driven from hence by a second dispersion; and mankind being as yet all of one' language,

3 The words are, ύπο της ομογλωσσίας τας συνοικίας ποιησαμένοι which some may suppose to mean, that they made their settlements where they found people of the same language. But the author adds, τας συνοικίας εποιησαμενοι ΠΑΝΤΑΧΟΥ. By πανταχε is meant EV Carti Tomy. They made their abode in all parts of the world. They could not therefore be determined to any particular places, for it is plain that they were indeterminately scattered; and to shew that they had no choice, the author adds, xai ynı ixasor κατελαμβανον την εντυχεσαν. The whole world was open before them they sojourned in any land that fortune put in their way. And this was easy, υπο της ομογλωσσίας, on account of the uniformity of

they made their settlements in various parts, laying hold of any spot to dwell in that chance offered. The former flight of the people from Babylon, and particularly of the priests, is the circumstance alluded to by the poet, when he speaks of Lycurgus as driving the Tithenæ, or Nurses, of Bacchus over the plain of Nusa.

4 Ος ποτε μαινομενοιο Διωνύσαιο Τιθήνας

Σευε κατ' ηγαθεον Νυσσηΐον· αι δ' άμα πασαι
Θυσίλα χαμαι κατέχευαν.

Upon the expulsion of this people from Senaar, it was, that the sons of Shem got possession of that city and region; and after this success they proceeded farther, and attacked the Titanians in all their quarters. Their purpose was, either to drive them away from the countries which they had usurped, or to subdue them totally, and reduce them to a state of vassalage. They accord

language, which as yet prevailed. From this antient writer we find, that there was originally one language in the world; and though at Babel there was an impediment in utterance, yet language suffered no alteration for some ages. Bochart alters ὁμογλωσσίας 10 πολυγλωσσίας; but surely this is too bold a deviation. See Geog. Sac. 1. 1. p. 64.

4 Iliad 1. Z. v. 132. He makes them in their fright throw away. all their idolatrous implements.

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ingly set out with a puissant army, and after a dispute of some time, they made them ' tributaries. But upon their rising in rebellion, after the space of thirteen years, the confederates made a fresh inroad into their countries, where they smote the Rephaims in Ashteroth Karnaïm, who were no other than the Titans. They are accordingly rendered by the Seventy ° Tus Γιγαντας τας εν Asapw, the Giant brood in Astaroth: and the valley of the Rephaïm, in Samuel, is translated 7 κοιλάδα των Τιτάνων, the valley of the Titans. We are also told, by Procopius Gazæus, Tas гiyavтas, και Τιτάνας ωνόμαζον, ἐς Ραφαειμ Εβραιοι φασιν· that those whom the Hebrews mentioned as Raphaim, were by other people called Giants and Titans. Those of the confederacy smote also the Zuzims in Ham, and the Emims in Shaveh Kiriathaïm. All these were of the Giant or Titanian race.

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5 Twelve years they served Chedorlaomer. Gen. c. 14. v. 4. Ibid. v. 5. The rebellion of their family is alluded to by the prophet Isaiah, who styles them, in the language of the Seventy, Γιγαντες. Συνεγερθησαν σοι παντες οι γίγαντες, οι αρξαντες της γης. c. 14. v. 9.

7 2. Samuel. c. 5. v. 18. They are mentioned by Judith. Ουδε ύιοι Τιτάνων επάταξαν αυτον. c. 16. ν. 8.

Ad 1. 2. Regum. c. 5. Moses Chorenensis speaks of the people here mentioned as the Titans. Cæterum de Titanibus ac Raphæmis meminerunt Sacræ Literæ. 1. 1. c. 5. p. 17.