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two of them at vast distances from the other two； by some means
or other watered paradise； is hard to say。 Only since Josephus
has already appeared to allegorize this history； and take notice
that these four names had a particular signification； Phison for
Ganges； a multitude； Phrath for Euphrates； either a dispersion or
a flower； Diglath for Tigris； what is swift； with narrowness； and
Geon for Nile； what arises from the east；we perhaps mistake him
when we suppose he literally means those four rivers； especially
as to Geon or Nile； which arises from the east； while he very
well knew the literal Nile arises from the south； though what
further allegorical sense he had in view； is now； I fear；
impossible to be determined。
（4） By the Red Sea is not here meant the Arabian Gulf； which
alone we now call by that name； but all that South Sea； which
included the Red Sea； and the Persian Gulf； as far as the East
Indies； as Reland and Hudson here truly note； from the old
geographers。
（5） Hence it appears； that Josephus thought several； at least； of
the brute animals； particularly the serpent； could speak before
the fall。 And I think few of the more perfect kinds of those
animals want the organs of speech at this day。 Many inducements
there are also to a notion； that the present state they are in；
is not their original state； and that their capacities have been
once much greater than we now see them； and are capable of being
restored to their former condition。 But as to this most ancient；
and authentic； and probably allegorical account of that grand
affair of the fall of our first parents； I have somewhat more to
say in way of conjecture； but being only a conjecture； I omit it：
only thus far； that the imputation of the sin of our first
parents to their posterity； any further than as some way the
cause or occasion of man's mortality； seems almost entirely
groundless； and that both man； and the other subordinate
creatures； are hereafter to be delivered from the curse then
brought upon them； and at last to be delivered from that bondage
of corruption； Romans 8：19…22。
（6） St。 John's account of the reason why God accepted the
sacrifice of Abel； and rejected that of Cain； as also why Cain
slew Abel； on account of that his acceptance with God； is much
better than this of Josephus： I mean； because 〃Cain was of the
evil one； and slew his brother。 And wherefore slew he him？
Because his own works were evil； and his brother's righteous；〃 1
John 3：12。 Josephus's reason seems to be no better than a
pharisaical notion or tradition。
（7） From this Jubal； not improbably； came Jobel； the trumpet of
jobel or jubilee； that large and loud musical instrument； used in
proclaiming the liberty at the year of jubilee。
（8） The number of Adam's children； as says the old tradition was
thirty…three sons； and twenty…three daughters。
（9） What is here said of Seth and his posterity； that they were
very good and virtuous； and at the same time very happy； without
any considerable misfortunes； for seven generations； ＇see ch。 2。
sect。 1； before； and ch。 3。 sect。 1； hereafter；＇ is exactly
agreeable to the state of the world and the conduct of Providence
in all the first ages。
（10） Of Josephus's mistake here； when he took Seth the son of
Adam； for Seth or Sesostris； king of Egypt； the erector of this
pillar in the land of Siriad； see Essay on the Old Testament；
Appendix； p。 159； 160。 Although the main of this relation might
be true； and Adam might foretell a conflagration and a deluge；
which all antiquity witnesses to be an ancient tradition； nay；
Seth's posterity might engrave their inventions in astronomy on
two such pillars； yet it is no way credible that they could
survive the deluge； which has buried all such pillars and
edifices far under ground in the sediment of its waters；
especially since the like pillars of the Egyptian Seth or
Sesostris were extant after the flood； in the land of Siriad； and
perhaps in the days of Josephus also； as is shown in the place
here referred to。
（11） This notion； that the fallen angels were； in some sense； the
fathers of the old giants； was the constant opinion of antiquity。
（12） Josephus here supposes that the life of these giants； for of
them only do I understand him； was now reduced to 120 years；
which is confirmed by the fragment of Enoch； sect。 10； in
Authent。 Rec。 Part I。 p。 268。 For as to the rest of mankind；
Josephus himself confesses their lives were much longer than 120
years； for many generations after the flood； as we shall see
presently； and he says they were gradually shortened till the
days of Moses； and then fixed ＇for some time＇ at 120； ch。 6。
sect。 5。 Nor indeed need we suppose that either Enoch or Josephus
meant to interpret these 120 years for the life of men before the
flood； to be different from the 120 years of God's patience
＇perhaps while the ark was preparing＇ till the deluge； which I
take to be the meaning of God when he threatened this wicked
world； that if they so long continued impenitent； their days
should be no more than 120 years。
（13） A cubit is about 21 English inches。
（14） Josephus here truly determines； that the year at the Flood
began about the autumnal equinox。 As to what day of the month the
Flood began； our Hebrew and Samaritan； and perhaps Josephus's own
copy； more rightly placed it on the 17th day； instead of the
27th； as here； for Josephus agrees with them； as to the distance
of 150 days to the 17th day of the 7th month； as Genesis 7。 ult。
with 8：3。
（15） Josephus here takes notice； that these ancient genealogies
were first set down by those that then lived； and from them were
transmitted down to posterity； which I suppose to be the true
account of that matter。 For there is no reason to imagine that
men were not taught to read and write soon after they were taught
to speak； and perhaps all by the Messiah himself； who； under the
Father； was the Creator or Governor of mankind； and who
frequently in those early days appeared to them。
（16） This （GREEK）； or Place of Descent； is the proper rendering
of the Armenian name of this very city。 It is called in Ptolemy
Naxuana； and by Moses Chorenensis； the Armenian historian；
Idsheuan； but at the place itself Nachidsheuan； which signifies
The first place of descent； and is a lasting monument of the
preservation of Noah in the ark； upon the top of that mountain；
at whose foot it was built； as the first city or town after the
flood。 See Antiq。 B。 XX。 ch。 2。 sect。 3； and Moses Chorenensis；
who also says elsewhere； that another town was related by
tradition to have been called Seron； or； The Place of Dispersion；
on account of the dispersion of Xisuthrus's or Noah's sons； from
thence first made。 Whether any remains of this ark be still
preserved； as the people of the country suppose； I cannot
certainly tell。 Mons。 Tournefort had； not very long since； a mind
to see the place himself； but met with too great dangers and
difficulties to venture through them。
（17） One observation ought not here to be neglected； with regard
to that Ethiopic war which Moses； as general of the Egyptians；
put an end to； Antiq。 B。 II。 ch。 10。； and abou