CHAPTER TWO
LA VRAI LANGUE CELTIQUE
ET LE CROMLECH DE RENNES LES BAINS
(Continuation of the translation of Henri Boudets literary work)
HEBRAIC LANGUAGE
I
THE DIVINE NAMES
In order to show the resemblance between the Celtic and the Hebraic languages, we are obliged to explain at considerable and yet necessary length. We will be forgiven for this; the Biblical quotes are of a gripping interest in themselves and of a nature to capture the most rebellious
attention. The origins of humanity are told here with admirable precision. The sacred historian accomplished his work with fidelity and sincerity: he does not exaggerate the general facts; he does not throw a veil over the criminal acts. In his concise and serious language, the divine words appear full of grandeur and majesty; the human facts unfold with the greatest clarity, without discussion, without digression, presenting the sublime features which have not been studied or researched. We would like very much to remark on them; but we
have had to rely on simply noting, in our essay on interpretation, how the biblical accounts agree perfectly with the significance enclosed in the proper names of men whose life and character they recount.
A thought which comes itself quite naturally to mind is this: in assuming the language of the Tectosages to be the true Celtic language, it seems that the purest expressions of this language would have to be found proliferating in the names of the chiefs of this family the expansion of which has almost filled the world. We must go back to Gomer, the eldest son of Japheth, the father henceforth of the Celtic and Cimbric nations; thus it is in the Anglo-Saxon language, that we shall call the Celtic language, that there should be a great resemblance to Hebrew, and in the monosyllabic words of the two languages, some conformity for at least a large number of the words which comprise the proper names, if not for the whole of the language. The foundation of this thought is firmly enough established for us to examine if the
Celtic language can explain the names of the first men mentioned in the books of Moses, and also in some of the other books of the Hebrews.
It is necessary to observe here that following their captivity, the prolonged stay of the Hebrews in Babylon exercised a disastrous influence on their language. A considerable number of Chaldean expressions slipped into the Hebraic tongue and it became greatly
distorted. After the captivity, in his efforts to instruct the people in the law of the Lord, Esdras, the doctor expert in the law of Moses, changed the ancient Hebraic characters and substituted them with Chaldean characters, in order to make it easier for the Jews, who were already accustomed to these letters, to read the Scriptures. Thus he was obliged not only to transcribe the Holy Scriptures into characters known by the people, but also to translate the ancient, purely Hebraic language, which most of the Jews did not understand, into the language spoken at that time which was composed of a mixture of Hebrew and Chaldean. The absolute necessity of this translation made by Esdras is revealed by the insurmountable difficulty encountered by Josephus, when he was looking for a way to interpret the proper Hebraic names using the Hebrew-Chaldean language: they usually resisted all the efforts of his insight as well.
Before trying out the Celtic language on the names of men, which should, it seems, contain an abridged history of the first age of the world, it is right first of all to turn out attention to the different name given to God, the creator of the universe. Elohim is the name by which men first of all designated the Lord, who had created the land, and was gracious enough to bless it by consecrating it to his glory. The Hebraic expression Elohim, say the rabbis, takes the plural form out of respect for God; because in the singular, one would say Eloha. The Hebrews derived it from el, strong and powerful, and ala, to oblige, to compel, because God was obliged and was forced, so to speak, to use his power to conserve the things he had created. (1)
To speak frankly, we say that the Celtic language provides a much better explanation of the meaning of Elohim.
When God created man and woman in his image and, as a result, capable of bliss, of knowledge of super-natural love, he blessed them saying : “Increase and multiply and replenish the earth.” (2)
Thus it was the multiplication of the human race that God wanted to bless and in the Celtic language, the term Elohim says nothing less – Hallow him. “Him”represents the child who has not yet come into this world, while the verb to hallow means to bless, to sanctify.
There is a great affinity between the Arabic language and the Hebraic language. The children of Ishmael call God by the name of Allah. This word has a striking resemblance to the Celtic verb to hallow: it is, above all, this perfect Being who has the right to bless and to sanctify all things. It seems that that we should not neglect this similarity of meaning and expression.
God was also known under the name of Saddaï, which expresses the idea of the creator, by his liberality, giving nourishment and abundance of the things necessary to corporeal life. (3)
In interpreting Saddaï using the Celtic language, we find that men ’s hunger is satisfied by a God who cares for his creatures - (to) Sate and (to) Eye.
Adonaï was yet another name men have given to the All-Powerful : it is the Lord, the Dominusof the Holy Scripture. Out of respect, the Hebrews did not write the name of Jehovah, usually replacing it by Adonaï. It was not enough for the divine goodness, by his Providence, to
see to the nourishment of his creatures; according these words in Genesis, it also gave them the power of possession,: “Increase and multiply, and have command over the fish of the sea, over the birds of the sky, and over all the animals which move over the land.” (4)
The power of possession accorded to men by God is contained in the term Adonaï, which is not explained by the Hebrew language – (to) Add, (to) Own, (to) Eye.
Jehovah is the sacred name, the real name of the Lord, revealed by God himself to Moses. The Hebrews did not write it down at all; however, it was engraved on the strip of gold which was attached to the
mitre of the High Priest and held there by a hyacinth ribbon. Josephus relates that when Alexander was presented to the High Priest Jaddus, dressed for the occasion in all his pontifical ornaments, this conqueror of Asia prostrated himself to worship him whose terrible name was engraved on this strip of gold shining above the brow of Aaron ’s successor.
According to the Hebrew traditions, Jehovah expresses the Trinity of persons (people) in the divine unity. But how was it possible to express the Three in One by the name of Jehovah? To achieve this goal, this divine name had to contain in its composition the personal pronouns of the language spoken by Moses.
In Hebrew, the me of the first person is translated by ani and anci, and the usby anu, nênu; the thou and you of the second person by ate
and atm; the he of the third person by eua.
Thus, the personal pronouns of the Hebraic language do not relate to the four letters i, he, u, i,which form the holy name of Jehovah. However, the i (iod) is found among the pronouns affixed to the first person, which corresponds to the reflexive pronouns and the possessive adjective pronouns of the French language.
Looking at the four Hebraic letters i, he, u, i, which comprise the divine name revealed to Moses, let us put in their place the personal pronouns of the Celtic language I, he, we, ye, and we can quite rightly be
astonished at the result. Let us observe, in passing, that the Hebrew alphabet does not contain the letter y, while this y is duly contained in
the Celtic alphabet. Thus, in reality, in the Celtic personal pronouns, we have the four letters forming the divine name, that is to say, two I, one
he, and one we, which replace the ouau of the Hebraic language.
The first I which is always written as a capital letter I, represents the nominative case of the first person singular, I or Me.
The second i, ye,corresponds to the nominative case of the second person plural, you; the singular form is thou, which is an expression of familiarity that is perhaps lacking in respect, is not used in Anglo-Saxon, as elsewhere, in French in polite language.
The he corresponds to the nominative case of the third person singular. As to the we,which replaces the Hebraic ouau, this is the nominative case of the first person plural.
Thus, in these four letters is found the designation of the three divine persons by Me, Youand Him, while We collects them together, uniting them to make a unique being possessing a substance, a nature, a spirit common to the three persons, that is to say, a God in three distinct personalities.
This We is found several times in the history of men written by Moses, the faithful servant, who reports with integrity the divine instructions directed to the Hebrew people. The first We appears at the creation of man:“Let us make Man, said the Lord, in our image and our appearance”(5) After Adam’s and Eve’s disobedience and fall,
the Weis found again these words heavy with a salutary and vengeful irony with which God addresses them: “Behold Adam has become one of Us, knowing good and evil.” (6) The divine Us is accentuated for a third time in the check brought against the pride of men and followed by the complete dispersal of the human family by the confusion of the original language: “Come then, said the Almighty, let us go down to that place and confound their language so that they can no longer understand on another.” (7)
We have written the name of Jehovah by means of the letters i, he, u, i, although the Hebrew text uses i, he, u, he. On this subject, Cornelius Lapidus records the formulae used by the Jews when they were forced to take the oath: so that they did not say the sacred name, they expressed themselves thus: “I swear by i, he, u, i,”and the same Cornelius added that these letters formed the real name of Jehovah. The
marked difference of the fourth letter seems very important at first, but on careful examination, there is nothing awkward about it; because, in the Celtic pronoun, ye, there is both a y and an e, and we believe
that it is there where there is a difficult hitch that the modern Hebraic
language, reduced to its single strengths, cannot resolve.
When the traditional means of transmission was interrupted for a long time, it became almost impossible to reconstitute the pronunciation of the four-letter name containing the mystery of the Holy Trinity. Besides, the Jews themselves did not know in what way Moses and the Jewish priests pronounced it in front the people gathered for the religious ceremonies.
The ease with which the personal pronouns of the Anglo-Saxon language explains the divine name of Jehovah, leads us to believe that the Celts were far from being unaware of this name and its real
meaning since, due to the migrations of new Celtic peoples to the West, Gaul ’s connections with Asia were continuous.
The year 1491 before Jesus Christ saw Moses reveal the name of Jehovah. Forty years later, following Joshua ’s conquest of Palestine in the space of six years, from 1451 to 1445 before Jesus Christ, the
Hebrews’ brilliant feats of arms carried their warrior reputation far and
astonished the Asian peoples, who came to understand only too well the divine protection, the invincible force of which burst out in the supernatural form of help lavished on the descendants of Jacob. Thus the various Celtic peoples, in their slow and continued march towards Europe, could understand not only the deeds of the Hebrews but also the organisation of their tribes and the name of their powerful protector, Jehovah. It should not be surprising to find that, in possessing the meaning of this sacred name, the Celts should profess an extreme veneration for the number three, which to their minds, represented the Holy Trinity in a divine Unity.
The name by which the Celts designated the Hebrew people clearly confirms that they had definite knowledge of the name of Jehovah. For the children of Gomer, a Hebrew was called Jew, that is to say, a man before whom the name of four letters was spoken and who used this
name in his acts of worship and respect in his prayers. In reality, the children of Gomer had applied the name of the protector to the protected people, and it seems very likely to us that the expression Jew is in deed the holy name Jehovah containing the four letters revealed to Moses.
II
THE FIRST MEN - ADAM TO NOAH
After having attempted to interpret the divine names by the Celtic language, we will also test this same language by breaking down the proper names of men and of places.
The originator of humankind, the first being to possess a conscious soul, together with a material body, bore the name of Adam. By this name it should be understood that it was both man and woman, “for God created them male and female; he blessed them and gave them the name of Adam for the day that they were created.” (8) So this name was common to both Adam and Eve, and God himself had imposed it. The Hebraists want Adam to be derived from adama, earth, because God had formed him from the clay of the earth.
Interpreted by the Celtic language, the term Adam, composed of two words, presents so to speak, a summary of the creation of our first parents. Among the beings created, Adam did not find one like himself.
"And the Lord said: It is not good that the man should be alone; let us make him a helpmate like himself.” (9) So God made the woman and led her to Adam. The Holy Scripture gives the name of Adam’s first child as Cain. At his birth, Eve, his mother, cried: “I have a son, by the grace of God.”
Cain, in Hebrew, implies the idea of possession, and it comes from the root Kana, to possess. Thus Adam and Eve regarded their son as their goods and their special acquisition; besides, is not the father’s power over the son a natural right? Eve was largely right to call her first son, Cain, her possession.
The Celtic language does not have the verb Kana, to possess, but the verb Can, to have power, to be able. So the meaning of the name Cain would be the power, the ability to possess a man by the grace of God, and this difference is not obvious in the thought that Eve must have attached to the words she spoke at the birth of her son.
In the Hebraic text, Cain is written Qin: in the Celtic language to coin means to make money, to invent. Would that not be the real meaning of Cain, who would devise, invent the conventional value of money? Too ardent a love of gold and silver certainly stifles the feelings of generosity and usually arms the hand of the assassin with the murder weapon. Cain was one hundred and sixteen years old when he committed the dreadful crime for which he was accursed. One might believe quite rightly that by then there was already a great number of men, since Cain
responded to the divine threat by saying: “Whosoever finds me, shall kill me.” The rapid multiplication of the human race must have given birth in Cain’s mind to the idea of replacing barter with a conventional value attached to the precious metals, gold and silver.
Abel was the second son of Adam and Eve, but his mother did not give him this name. According to Josephus, it derives from the Hebrew word ebel, grief, or mourning, because with the death of Abel, grief made its first appearance in the land. To get a good grasp of the meaning of the word Abel, as Josephus indicated, one should not lose sight of a very frequent expression in the holy books signifying death and the tomb: it is the expression inferi, the lower regions, while the place of torment for the reprobates and the evil-doers is infernos; and it is in the former meaning that David, being close to death, recommends that Solomon, his son, punish Joab for his crimes: “Do”,he said, “in this respect, according to thy wisdom, and let him not, after having aged in the impunity of his crime, go down to the grave in peace; et non deduces canitiem ejus ad inferos.”(10)
Abel introduced the first image of death with the dreadful crime of his older brother, - (to) Ape(imitate, present the image of), Hell. – Therefore the termebel or épel would be applied to Adam’s second son only after Cain’s fratricide, and after long years, the designation of their son by such an expression must have revived the sorrow of their loss in the souls of his unfortunate parents.
In this interpretation, we are inclined to follow the meaning given by Josephus: however, just as the first men were often known under several names offering different significations, we believe we can explain the name of Abel in another way, rigorously keeping the pronunciation given by the Holy Scripture.
All those who are seriously minded cannot doubt that Adam had received the most valuable communications from God, not only on the religious truths, but also on the industries human beings find necessary
to maintain the social state, and Adam transmitted to his children both the religious knowledge and at the same time the principles of the industrial arts.
“ The world, “said Origen to Celsus, “having been created by Providence, it was necessary at the beginning, for humankind to have been put, under the tutelage of certain superior minds, and that God then manifested himself to men. This is also attested to in the Holy Scriptures…and it is proper that in the infancy of the world, the human species received extraordinary help, until the invention of the arts put them in the position where they were able to defend themselves without
the need for divine intervention.” (11)
Abel was a shepherd, he offered sacrifices to God, choosing for this purpose the finest and plumpest lambs of his flock, and the Lord looked on his presents with favour. (12) The Holy Scripture, being careful to note Abel ’s pastoral profession, seems to indicate the provenance of
his name. Abel collected the beautiful fleeces of his magnificent flock; he spun the silky thread with his hand, and these interlaced threads, forming the warp and the weft, gave him a fine fabric with which he could clothe himself, - Abb, web, - (to) Ell, to measure.
Cain ’s horrible crime was closely followed by a just and severe punishment. The Lord had said to the fratricide: “You will be a fugitive and a vagabond on the earth” and the guilty one replied: “You have
driven me this day from the face of the earth and I shall hide myself from your face, and I shall be a fugitive and a vagabond on the earth. Thus whoever finds me shall slay me.” The Lord replied to him: “No, it will not be thus; but whoever slays Cain, vengeance shall be taken on him sevenfold.” And the Lord “put a mark on Cain, so that anyone finding him should not kill him.”
“And Cain withdrew from the presence of the Lord and lived as a fugitive on the earth in the land to the east of Eden.” (13)
In place of the words, “Cain lived as a fugitive on the earth”, the Hebraic text says that Cain lived in the land of Nod. Josephus makes Nod a proper place name, because he was unable to discover the precise meaning of this expression from the original language. The term nodexists in Anglo-Saxon and it gives information about the sign of
the divine curse attached to Cain; to nod means to make a sign with the
head, to salute by bowing the head. This mark of infamy which branded the body of the fratricide must have consisted of a nervous and convulsive movement of the head, obliging Cain to lower it shamefully in front of everyone whom he met. According to the tradition, the sign of the curse born by Cain was a continuous trembling of the body, a trembling that revealed his crime.
Abel, the holy and innocent child, was replaced by Seth, and Eve said: “The Lord has given me another son in place of Abel whom Cain slew.” (14) In Hebrew, suthmeans to put, to place: in the language of the Tectosages, the verbto set has the same meaning of to put, to place. Set was Abel’s replacement and was destined to become the father of the men who would be faithful to their Creator.
The wool fabric made by Abel does not appear any more in the names of the first men and yields its place to the mention of works in iron and bronze. It is not necessary to go right down the genealogy of
the children of Adam before encountering the knowledge of metals, because Malaleel – (to) Mall, to strike with a mallet, (to) Allay, to mix
metals,(to) Ell, to measure – was Seth’s first great-grandson. According
to the usual chronology, when, the age of seventy, Malaleel became the father of Jared, men had inhabited the world for only three hundred and ninety five years. Adam was still in amongst his descendants, to help them with his advice and to initiate them in the workings of industry. Because the knowledge of metals is inscribed in Malaleel, does that mean that those who preceded him knew nothing about the use of iron and the alloying of copper with tin to make bronze? We are not inclined to believe this; Adam helped his children with their work and his presence is enough to indicate from where they acquired the knowledge and from where came the impetus that was given to the various industries.
It was not possible to write in the name of one man the sum of knowledge possessed at the beginning of the world and so it was imprinted little by little in the names of the heads of the families. Malaleel denotes the works of iron and bronze, and in order that future
generations would not be mistaken by failing to recognise in him a unique” artisan, he called his son Jared, - (to) Jar, to ring, to clank, (to)
Head, to command, be at the head of – thus proving that he was at the head of many workers in metal.
Thus, these proper names of men, containing the mention of the material sciences at the beginning of the created world, indicate that the march of human civilisation has not been ascending and that the age of stone and bronze did not in any way precede the age of iron at the cradle of humanity.
The grandson of Jared, Mathusalem, whose longevity surpassed that of other men, initiates us into another branch of industry: soft beds were hardly used then, and rather than sleep on these products of a civilisation that was too advanced, straw mats provided the comfort when a rest needed to be taken in one ’s home, - (to) mat, to cover with straw, (to) use, hall, a room, a house.
The children of Seth were not alone in revealing the secrets of the arts among the first men, and running down the short line of the descendants of Cain, we note Tubalcain “who was skilled in all kinds of works of brass and of iron.” (15) However, this skill in working with iron and bronze is not written in his name; it is replaced the mention of
another science, that of the nautical arts.
Men were able to construct good vessels and it is understandable why they paid scant attention to the ark intended for Noah and made according to the dimensions given by God himself. Perhaps they even
counted on them to try and escape the divine threats. Meanwhile, there was a very obvious difference between the construction of their vessels and the ark which Noah had at his disposal. That was a real decked ship, protected against the rain from heaven and the great waves of the sea, while the ordinary vessels, which were completely open, were no defence against the great rains or the high waves. The first word which in the composition of the name of Tubalcain is a reminder of the form of these first ships, - Tub, an open boat, vat, bucket, - Hall, room, house, (to) Coin, to invent.
III
NOAH AND HIS CHILDREN
The knowledge that the men possessed brought them into the most audacious revolt against God. The crimes against nature accumulated, and, tired of this wilfulness in the face of evil, the Lord said to Noah: “I have decided to destroy all men: they have filled all the earth with
wickedness and I will destroy them with all that lives upon the earth.” (16)
Noah was just, and having found grace before God, he had become the confidante of His vengeful designs. He constructed an ark on the orders given by the Lord, and, shutting himself, his family and the
animals, which were to be kept on the earth, in this vessel placed under divine protection, he was saved from the flood in which all the guilty men perished. Noah declared that he had knowledge of the future punishment of men, of the manner in which it would be inflicted and also of his own salvation and that of his family, - Noah:- (to) Know, how.
After the violent destruction of the human race by the flood, God blessed Noah and his children and said to them: “Grow and multiply and replenish the earth. Thus Noah had three sons who came out of
the ark, Sem, Cham and Japheth.(In English, in the King James Bible, we know Sem and Cham as Shem and Ham. This does cause a few problems with Boudet’s phonetics. Trans.) Now Cham was the father of Chanaan. Those were the three sons of Noah. And it is from them that comes the whole race of men who are upon the earth.” (17)
The flood and the miraculous preservation of Noah and his children were events too important in history not to be reproduced in some essential feature in the name of one of Noah ’s sons. The ark having
floated on the water for seven months before landing on the summit of the mountains of Armenia, Noah wanted to write this interesting memory into the name of his oldest son, Sem, - (to) Swim.
The second of his children, bigger and impudent attracted brought down upon his issue the paternal curse by a lamentable fault, which remained forever his shame and his disgrace; so his name Cham – Shame repeats his infamous deed and the curse which followed it.
The Holy Scripture says quite clearly that from Sem, Cham and Japheth came the whole race of men who are on the face of the earth.
We could abandon this historic starting point altogether to follow another range of ideas, allowing us to distinguish the varieties of human beings according to the colour of their skin and the degrees of the facial angle. It would take a very long time to enumerate all the classifications put forward, and we refer to remain with the Cuvier division distinguishing the following variations:- 1st, the White or Caucasian; 2nd, the Yellow or Mongolian; 3rd, the Black or Ethiopian.
“ The White variation, Caucasian, Arabic-European, is recognised principally by the oval form of the head, the colour of the skin, which is more or less white, small lips, regular features. Its main centre would be in Europe and in Asia Minor, Arabia, Persia and India as far as the Ganges, and Africa as far as and including the Sahara.”
“ The Yellow or Mongolian variation is recognised by the square, flat face, sunken nose, slanted eyes, swarthy, olive skin. In some respects, its source is the plateau of the Great Tartary and of Tibet.”
“ The Black or Ethiopian variation has a black or blackish colouring, flattened skull, flat nose and thick lips. It covers the greatest part of Africa and several islands in Oceania.” (18)
We are not looking for objections to a classification containing in the Arabs, the Abyssinians, the Egyptians and the numerous Celtic branches in the same variation; for our purposes, it is enough to find in Japheth, third son of Noah, the actual and incontestable source of the whitest of the human variation. The children of Sem, the best conserved type of which is traced in the Arabs, have a colouring that is more or less swarthy, but the particular feature of the family shows in the eyes and the black hair. However, this might only be a general characteristic; and among the Hebrews, direct descendants of Sem, the Holy Scripture mentions an exception in the person of David, whose hair was red.
In the family of Japheth, to the white skin and usually not very dark hair are added eyes that are blue or a bit discoloured. This lighter colour of one of the eyes was so obvious in the third son of Noah that he reserved the discoloured eye in the name of Japheth, Iphth, in the Hebraic text, - Eye, (to) Fade.
Gomer, the eldest son of Japheth, must have displayed this distinctive mark of the faded eye, since he had been declared as the real heir to it, - (to) Come, Heir. It was not a matter here of essential favours conferred by the right of age, which allowed the usual heir, the eldest son, to offer the sacrifices to God, to have command of his brothers
and to preserve the paternal goods; because these rights belonged to the eldest sons of all the families. Instead, this term applied to Gomer’s remarkable physical characteristics and passed on to his descendants, who forming the huge Celtic family.
Men had multiplied greatly after the flood: “So there was only one language and one way of speaking for all men.” Obliged as they were to spread out because of their rapid growth, they said: “Come, let us
make a city and a tower the top of which will reach up to heaven: and let us make our name famous, before we are scattered over the earth.” (19)
They kept this proud language in the plains of Senaar, and they began the work, using brick in place of stones and bitumen by way of cement.
Now, the Lord was angered by this extravagant work and he said: “They are now only one people and they have the same language: they have begun this work and they will not abandon their plan until they have completed it. Come then, let us then go down to this place, and
confound their language so that they can no longer understand one another.
“In this manner the Lord scattered them from this place into all the countries of the world so that they stopped building the city.
“ It is also for this reason that this city was called Babel, because it was there that the language of all the earth was confounded: and the Lord then scattered them into all parts of the world.” (20)
Babel, according to the words of the Holy Scripture, carried in it the idea of confusion, and the Hebrews, while looking carefully for Babel in their language, could only find balal, confusion, to explain this Babel that they no longer possessed. But balal is very far from having the merit of the Celtic word, to babble, to chatter, confused incoherent prattle, filling the men who could no longer understand the language that they had understood perfectly well the day before, with shame.
Did the original language disappear in the middle of this confusion? We may say with certainty that it remained in usage in the mouths of part of the children of Sem and also in part of the children of Japheth, and this original language is like the starting point of the other languages spoken in the world, like a spring giving birth to countless streams that twist and turn as they flow far away. This language was remained in a perfect state among the Hebrews until the sojourn of the people of God in the Chaldees caused them to modify it quite perceptibly.
Did the children of Gomer transmit it intact, at least in its essential elements? We will attempt to demonstrate that the original language was conserved more securely in the family of Japheth that in the family of Sem, perhaps because of the world-wide domination promised by
God to the descendants of Japheth. This demonstration could be made by using the Celtic language to interpret the proper names of the most famous men; however, we should not lose sight of the fact that, after the confusion of languages during the first age of the world, a man ’s proper name usually retained the memory of a notable deed in his life, or even the memory of a quality, of a bodily fault, and sometimes also depicted the state of morals of the period.
We have seen in the quote from Genesis the men abandoning the construction of the town and the tower of Babel. In this unfinished town, the wild Nimrod, grand-son of Cham, established his dwelling
and founded the kingdom of Babylon. In front of God, this violent hunter did not attack wild beasts; he was the hunter of men, oppressing his fellow creatures, sowing terror everywhere and well deserving the name under which he was known, because Nimrod signifies a renowned bugbear, - Name,reputation, Rawhead, bugbear.
The dispersal of men was determined and fixed by Phaleg, the translation of which in Hebrew, is division, “because from his time the land was divided” among the peoples speaking different languages. (21) In Phaleg, the language of the Tectosages depicts men forced to reduce
their number, which had become too concentrated in one country in the world, - (to) Fall, to reduce, (to) Egg, to urge.
Phaleg was the eldest son of Heber; the Hebrews are the descendants of Heber and he left them his name as a witness that his children inherited from him the divine blessings promised to Sem and his direct descendants, - Heber deconstructs thus: (to) Ebb, to go down,
Heir, inheritor.
IV
ABRAHAM AND THE PATRIARCHS
The Great Abraham belonged to the line of Heber and the Holy Scripture takes care to call Abram Hebrew, thus marking the importance attached to this title. Abram, the patriarch’s first name, is the exact and faithful summarisation of the orders received from God. The Lord had said to him: “Leave your country, your kindred and your father’s house, and come to the land that I will show you.
“I will make a great nation of you, I will bless you, I will make your name great, and you shall be blessed.
“ I will bless them that bless you, and curse those that curse you; and all families of the earth shall be blessed in you. Abram departed as the Lord had ordered him to, and Lot followed him.” (22)
The Hebraists translated Abram as the illustrious father – ab-ram, and Abraham as the illustrious father of a multitude – ab-ram-amon. This explanation seems a bit obscure although it is determined by a fact that conforms in all points to the truth.
Abram, according to divine instructions, was to proceed to a strange land, which would be shown to him by God. Abandoning his native soil, his kindred and the house of his father, he became in reality a foreigner to the people whose country he crossed; he imitated the wandering
traveller, going here and there, until the place where he would stay had
definitely been decided, - (to) Ape, imitate, Err, to wander, Ham, leg – aperrham(Abraham). The Arabic expression berrani, stranger, and the Kabyle term, aberrani, also meaning a stranger, will confirm this interpretation of Abram’s first name.
Obeying the word of the Lord, Abram travelled throughout the land of Canaan; before long, he had to leave it because of the severe famine that was ravaging the country: he withdrew to Egypt, still protected in a visible manner, and after living there for some time, he returned to the land of Canaan with his wife and everything that he possessed. He was very rich; he had a great deal of gold and silver in his tent. Lot accompanied Abram and he also had flocks of sheep and herds of cattle.
A quarrel arose between the herdsmen of Lot and Abraham, who said to his nephew: “Let there be no strife, I pray you, between you and me, between your herdsmen and mine, for we are brothers. You have the whole land before you. Withdraw from me, I pray you; if you go to the left, I will take the right; and if you choose the right, I will go to the
left.” (23)
This event in the life of Abram accounts for the name of his nephew, Lot – (to) Lot, to divide into lots or portions. – Lot chooses the land which seems to him the most fertile and comes to settle in Sodom.
The inhabitants of this town and the neighbouring cities, given to excesses of the most shameless debauchery, had provoked divine justice against them. In a terrible judgement of that affected all equally, the Lord had condemned both the inhabitants of Sodom and the ground
itself that they had soiled to destruction by fire, - Sod, the ground,
(to) Doom, to judge, condemn.
However, Lot was righteous and God did not want him to get caught in the punishment of the guilty. Two angels were sent to him to lead him out of that accursed place. The report in the Holy Books will give us the reason why the little city where Lot found a refuge, afterwards bore the name of Segor.
“At daybreak, the angels pressed Lot to leave the town, saying unto him: Rise, take your wife and your two daughters lest you yourself perish in the ruin of the City.
“ Seeing that he still delayed, they took him by the hand and also led his wife and his two daughters, because the Lord wanted to save him. Thus they led them out of the town and said to him: ‘Save your life, do not look behind you and do not stay in the plain, but save yourself on the
mountain for fear that you will be caught in the destruction.’
“ Lot replied to them: ‘Lord, since your servant has found favour in your sight, and that you have shown him your great mercy in saving my life, lo, I pray you, I cannot save myself on the mountain, because the danger will overtake me first and I shall die.
“ But close by, there is a town in which I can take refuge; it is small and I will save myself there; you know that it is not big; and it will save my life.’
“ The angel replied to him: ‘I will grant this request that you have made me not to destroy the town of which you have told me. Hurry and save yourself because I can do nothing until you have entered it. This is why this town was given the name of Segor. The Sun rose upon the
earth as Lot entered into Segor.” (24)
The essential idea emerging from this account might be expressed thus: the angels urged Lot to leave Sodom, because the hour appointed for the punishment was approaching, and Lot, for his part, pleading his weakness, was seeking to delay this hour of supreme atonement. It
was necessary for an angel to take him by the hand, thus forcing him to follow, and so Lot, wanting at all costs to save some of the inhabitants of the region, asked if he could take refuge in the small town called Segor: his prayer was heard; but again, the angel said, “hurry!”
The angel ’s insistence on repeating that time was pressing is reproduced perfectly in Segor, -Say,( to) Egg, urge, Hour, moment.
Lot was safe in Segor and “the Lord caused a rain of fire and sulphur to descend from the sky on Sodom and Gomorrah.” (25) Gomorrah reveals to us the transformation of the beautiful valley into a marsh
of stagnant waters, - (to) Come, become, Moor, and marsh. The waters of this lake seem to be poisoned: they were so dense that the human body could not sink in it completely, their bitterness was extreme and the salt with which they were saturated made them heavy to the point that the strongest wind seemed powerless to produce any movement. The banks were dreadfully barren; the trees had no greenery on which one eyes might rest. The image of desolation was painted everywhere; the divine curse had come to the valley.
“ Several travellers, Troïlo and d’Avieux among others, say they have observed remains of high defensive walls and the palace in the waters of the Dead Sea. This report seems to be confirmed by Maundrell and
by Father Nau. The ancients were more positive on this matter: Josephus, who used a poetical expression, said that the shadows of the destroyed cities could be seen on banks of the lake. Strabo reckoned sixty stadia from the tower to the ruins of Sodom. Tacitus said of these remains: as the lake rose or fell, according to the seasons, it might hide or reveal in turn the skeletons from the reprobate cities.” (26)
A few years before these terrible events, Abram, who had no descendants, was begged by Saraï to marry Agar her servant so that the divine promises might be accomplished. But Agar, with little gratitude,
started to despise her mistress: the latter who did not deserve her insolence, first of all complained to Abram and then chastised Agar with such severity that she forced her to take flight. This setback in Saraï ’s life produced this first name (Sarah), - (to) Say, to recount, Row, quarrel,High, fierce. Agar (Hagar) – (to) Hag, torment, harass, (to) Hare, to run here and there – went to Egypt by the desert route when an angel appeared to her and ordered her to return to her mistress and to humble herself before her. He added: “I will multiply your descendants such that they will be without number…You will give birth to a child; and you will call him Ismaël because the Lord has heard your affliction.” (27)
Ismaël marked the end of the clashes produced between Saraï and Agar, and by her obedience in humbling herself before her mistress ’s power, the servant was released from the ill treatments, - (to) Ease, (to) Maul.
In announcing the birth of Ismaël, the angel of the Lord had said to Agar: “This will be a proud and wild man: he will raise his hand against others and all will raise their hands against him; and he will pitch his tents facing all his brothers.” (28) This is a faithful picture of the
character of the Arabs, the descendants of Ismaël. Of a fiery, impetuous nature, with a passionate love of liberty and independence, they are always looking for pillage and adventures. Their goatskin tents give them shelter for barely a few moments and soon, loosing their horses, which are always saddled, they tear across the burning desert sands. Their white wool covering thrown over their heads like a veil points them out from afar to the worried looks of travellers who chance to cross their arid and treeless lands, - (to) Hare, to run here and there, Abb, a weft of wool. Hardened to fatigue, easily enduring hunger and thirst, disdaining rest on a soft bed, they deserve the name of Bedouins under which they are known, - Bed, (to) Wean.
Thirteen years after the birth of Ismaël, God appeared to Abram and said to him: “I am God the all-powerful, walk in my footsteps and be perfect.
“I will make an alliance with you and I will multiply your race to infinity…
“ You will no longer call yourself Abram, but Abraham, because I have established that you will be the father of a multitude of nations.” (29)
The change brought about by God even in the name of the great patriarch is borne entirely by the last syllable of Abram: it is in the Celtic composition of this name, Ham,leg, which is transformed into Heam (him)the child who is not yet born, and this heam contains in itself the assurance of the multiplication of his family. Thus Abraham – (to) Ape, (to) Err, Heam – that is to say, the foreigner with the numerous descendants.
This interpretation by using the Celtic language makes it easy to understand why the Arabs call Ibrahim this patriarch the father of Ismaël and often of their family.
After having ordered Abraham to be circumcised as a sign of his covenant, God, renewing the promise he had already made of a magnificent descendance, said to him: “You will no longer call your
wife Saraï but Sara. I will bless her and through her I will give you a son who I will bless also. He will be the father of several nations, and kings and peoples will come from him.” (30)
After this order, given by God to Abraham, to call his wife Sara, henceforth the Holy Scripture calls her Sara, which is written therein as Saré, - (to) Say, (to) Ray,to radiate. This radiation around Sara was to come from the fine set of descendants announced by the Lord. Abraham was then one hundred years old and Sara ninety years old. The holy
patriarch was very worried by the thought that his age and that of his wife would doubtless be a great obstacle of the accomplishment of the divine word: however, he believed this promise in the deep conviction that God would bring about a marvel for him.
While he was betraying these anxieties, God said to him again: “Sara your wife will give you a son that you will name Isaac. I will make a pact with him and his descendants so that my covenant with them will be eternal.” (31)
Sara conceived and gave birth to a son in her old age, at the time when God had predicted it for him. Abraham gave the name Isaac to his son, who was born of Sara,
And he was circumcised on the eighth day according to the commandment that he had received from God… And Sara said: God
has made me laugh with joy: whoever knows that, will laugh at my good fortune also. ” (32)
In Hebrew-Chaldean, Isaac derives from the verb tsachak, to smile with satisfaction, to be happy, and the meaning is in perfect agreement with the sacred text. In examining the term in its Celtic composition, one finds there the infallible assurance that the divine promises
will be accomplished, an assurance which should free Abraham from all the mental worries caused by the prospect of a natural impossibility, - (to) Ease, (to) Hag, to worry.
Isaac inherited not only great wealth from his father, but also his faith and his obedience to the Lord. Before their birth, his two sons Esau and Jacob, - (to) Jog, Up – fought each other in the womb of their mother Rebecca, and she, in dismay, consulted the Lord, who said to her: “Two nations are in your womb, two peoples divided one against the other will come from there; One of these peoples will overcome the other people and the older will be subjected to the younger.” (33) The elder of the two children was hairy and he was called Esau; his brother was called Jacob.
Esau also bore the name of Seir –(to) Say, Hair – confirming the remark contained in the holy books about the strange pelt with which his body was covered. The name of Esau – (to) Haze, to frighten, How –corresponds to the fury which seized him when, after he had first of all bought his birthright, his brother Jacob robbed him of his father’s blessing. Esau’s hatred became so violent that full of fear, Jacob had to flee the paternal house and take refuge for a while with Laban.
Urged on by the insistence and the advice of his mother Rebecca – Rape, (to) Egg – Jacob agreed to use the maternal ruse to take the blessing destined for his brother Esau.
Jacob spent fourteen years with his uncle Laban – (to) Lap, to wrap around, (to) Hand, to grasp – before marrying Rachel. For him this was time of real grievous vexations which he wanted to mark in the name of Rachel –(to) Rack, to harass, torment, (to) Ail.
The repeated torments suffered in the house of Laban allowed Jacob to say in truth to Lia (sic. I think he means Leah. Trans.) and to Rachel: “You know that I have served your father with all my power. He has even used deception against me, and changed my wages ten times:
and yet God does not allow him to injure me.” (34)
The particular course of events by which God led the Patriarch Jacob and his many children into Egypt are known. Joseph, the joy of his mother Rachel and the hope of her fertility, (35) – (to) Joy, Safe – had given his brothers the eastern part of Egypt and the Hebrews multiplied to such a point that the Pharaoh who ruled the country later, not
knowing of the great services that Joseph had rendered to his kingdom, resolved to halt this propagation, disturbing for its suspicious policy, by every means. The most iniquitous measures were decreed against the Hebrews’male children who came into the world, and the order was given to throw them into the waters of the Nile. While the young children were thus exterminated, the public officials burdened the Hebrews with the weight of a crushing workload and wholly embittered their lives.
V
MOSES AND THE HEBREWS IN THE DESERT
Moses was born in deplorable circumstances, and his mother, after having hidden him for three months, exposed him on the river bank to where God, by a merciful disposition of his Providence, attracted Pharaoh’s daughter. Touched by the child’s beauty, “she adopted him as
her son and called him Moses, because, she said, I took him out of the water.” (36)
The name of Moses defies a rigorous Hebrew-Chaldean interpretation. Moreover, this name is an allusion to the particular position of the child raised to the court of Pharaoh and to the action of the king ’s daughter retrieving this child from the river banks where
he was exposed. Moses’ adoption by Pharaoh’s daughter had saved him from work in the fields and also from the dreadful oppression under which his brothers were groaning. As a result, he was no longer expected to work the fields, to transport the crops harvested into the barns used for this purpose, and it is that which gives the very simple and very clear explanation of Moses’ name in the Celtic language – (to) Mow, (to) Ease –Joseph made the remark that the name of Moses, he that was delivered from the waters, was an Egyptian composition, because, he said, momeans water and ise (in French the name for Moses is Moïse pronounced mow-ease.. Trans.) is translated as to deliver. It is certainly probable that the Egyptian name given to Moses by Pharaoh’s daughter means that she had saved him from the Nile, while that by which his brother Hebrews knew him, records above all his education at the court of the king.
We will not dwell on the miraculous events by which God led the Hebrew people across the desert so that they could take possession of the land of Canaan at the time willed by Providence; we are happy
just to add a few terms which are a very obvious demonstration of the language spoken at this period by the descendants of Jacob. Persuaded to go into the desert, after three days in this arid country, the people reached a fountain the waters of which could not be drunk because of the bad taste, and they began to murmur. Moses began to pray and the Lord showed him a bush the wood of which he threw into the waters and they became quite sweet. The waters of this fountain called Mara were not just bitter, they were polluted and this repulsive change is well indicated by the Celtic verb to mar, to spoil.
On arriving in the Sin desert not far from Sinai, the Hebrews had consumed the provisions they had brought with them from Egypt, leading to violent murmurings against their leader, and so Moses said to
them: “This evening, you will know that it is the Lord who has brought you out of Egypt, and tomorrow morning you will see the glory of the Lord shine…” Moses added: “The Lord will give you meat to eat this evening and in the morning he will fill you with bread.” (37)
Evening came and a large number of quails covered the camp, and in the morning some sort of grain appeared, looking as if it had been pounded in a mortar and resembling a white frost which covers the ground during winter. Thus the Lord made his power shine in the eyes of the Hebrews and this sparkle of divine power deserved to be remembered in the name given to this part of the desert, Sin – Shine. At the sight of this extraordinary food destined to replace the bread, their basic food, the people cried: “Man hu? That is to say, what is that? Because they did not know what it was. Moses said to them:“That is the bread which God has given you to eat.” (38)
The two words man hu are well worth noting; man, in Celtic, means essential, important– Main – and hu corresponds to the Celtic adverb, How, in what way. The Hebrews must have expressed themselves thus: “So is that the principal food, main how? And they called this nourishment man which God had distributed to them during the whole time of their stay in the desert. They called it so because it was the basic foundation of their daily food, taking the place of the corn which they could not cultivate during their journey. We emphasise this expression of a special way, because the Celtic adjective main, in the sense of principal, essential, comes into the composition of the words menhir and dolmen, designating the Celtic monuments, raised stones, and it becomes a valuable help in the explanation of these words covered, until this moment, by an impenetrable veil.
Moses was still in the desert of Sin when Jethro, his father-in-law brought his wife and his children to him. The name Jethro, prince and priest of Madian (sic) (Boudet may mean Midian. Trans.) is interesting; he sums up the advice given to Moses for the establishment of the lower judges destined to administer justice to the people in the easiest and the most common matters. Jethro, having seen Moses render justice diligently to the people who came before him from morning until evening, said to him
“Why do you so concern yourself with respect to the people? Why do you sit alone to pass judgement, in such a way that all these people are waiting from morning until evening? You are not doing a good thing
there.
“Thus you tire yourself out and your people unwisely by a useless labour: this occupation overwhelms your strength and you cannot maintain it alone.
“But listen to the advice which I have to give you, and God will be with you. Be diligent with the things which are important to God… and bring before him that which must be done to please the Lord.
“Choose from among the people men who are steady command over
thousands of men, others over hundreds of men, others over fifty and others over ten.
“ Let them keep the great matters for you and let them judge only the most minor ones. Thus the burden of justice, being shared with others, will become lighter for you.” (39)
Moses followed this opinion, the wisdom of which was evident, and distributing the heavy load of dispensing justice, he thus found himself protected from quite a crushing burden, which he had thought he would be able to carry without being overwhelmed.
The name of Jethro reproduces exactly the foundation of judicial advice given Moses ’inexperience – (to) Shade, protect, Raw, new, with no experience.
It should not be surprising to find Moses so new to the government of the Hebrew people, since it was only six weeks earlier that God had imposed this heavy load on him.
Forty-eight days after the departure from Egypt, the Hebrews reached the Sinai. In this place, the people received the religious, political and judicial teachings from the Lord which were to govern
them. The law was proclaimed there in the middle of flashing lights, to the noise of claps of incessant thunder, and in the immense splendour of a mountain on fire. This brilliant display in the proclamation of the law has caused the mountain to be given the name of Sinai – (to) Shine, (to) Eye. At the top of Sinai where God had called him, Moses received the order to construct the tabernacle and the ark of the covenant and the Lord designated by name the two men who he had filled with intelligence, wisdom and knowledge to invent all that art could make with gold, silver and brass. The interpretation of Bezeleel –Bezel, a stone set in a ring, (to) Lay, (to) Ell, to measure, - and that of Ooliab – Wool, (to) Eye, Abb,Weft-yarn – we learn that Bezeleel must have made the two Cherubim in beaten gold – Share, Up (cherub.Trans.) – placed on each side of the propitiatory, while Ooliab was charged with making the rich curtain embroideries of the tabernacle and the robes destined for the ministry of the High Priest. (40)
After staying at the foot of Sinai for more than a year, the Hebrew people, led by the divine hand, were brought into the great wilderness of Pharan – (to) Fare, to travel, (to) Hand, to lead by the hand – where their tents remained until they received the order to go to the Promised Land and take possession of it. The Hebrews had heard of the Land of Canaan and Moses had sent scouts there. Joshua was one of these scouts, and probably also their chief, since on that occasion Moses changed the name which he had previously held to Joshua, when a little before his death, Moses addressed these words to him in front of all the assembled people: “Be firm and courageous, because it is you who will take these people into the land which God has sworn to give their fathers, and it is you who will divide it into lots.” (41)
VI
JOSHUA - JESUS SAVIOUR – GOLIATH AND DAVID
Joshua’s mission was well defined by these words. He was the Hebrews’ established war chief, he was to conquer the land of Canaan, and to divide it into lots between the tribes, but the authority which
he received did not become hereditary in his family: he simply filled the office of the Lord’s lieutenant, and God kept for himself in an absolute manner, the command of his people. The direct rule of God over the Hebrews lasted from the exodus from Egypt until the day when the people asked for a king who possessed the same rights as the kings of the neighbouring nations. Samuel to whom the people spoke to obtain a monarchical government, received this proposition with displeasure and prayed to God to find out what His will was, “and the Lord said to him: ‘Listen to the voice of the people in all that they are saying; because it is not you but me whom they are rejecting, so that I shall not rule over them… but beforehand, understand them well and tell them about the rights of the king who will rule them.’Samuel showed the Hebrews what they would be getting with the royal authority that they were demanding so insistently; but “the people refused to listen to these explanations: No, they said to him, we want a king to govern us.” (42)
Samuel ’s resistance to the insult that the people addressed to God by their demand, the Lord’s response and the people’s obstinacy demonstrates with evidence the direct exercise of divine authority over the Hebrews. This theocratic government is engraved in the name of Joshué (Joshua), or Iehoshua, as it appears in the Hebraic text. The first part of this name is composed of the letters i, he, u, i, contained in Jehovah, and the second part comprises the verb (to) Sway, to rule; the combination of these two parts produces Iosoué (Iosoua), that is to say, the rulership of Jehovah.
The Hebraic-Chaldean language is incapable of translating Joshua literally. The only expression that it can put forward for its interpretation is iehoseua, saviour, and again that is very far from the exact composition of Joshua. Also, does the Hebraic translation of Joshua by iehoseua, saviour, mean that the name of Jesus, saviour and redeemer of mankind, must derive from the same root? For the angel who appeared to Saint Joseph, addressed him with these words: “Joseph son of David, do not be afraid to take Mary as your wife, for that which is born of her is the work of the Holy Spirit: and she will give birth to a son to whom you will give the name of Jesus: in effect, he himself will save his people, in delivering them of their sins.”(43)
The meaning of saviour and liberator should thus be contained in the name of the Lord Jesus, according to the angel ’s explanation, and the expression of this meaning is rendered perfectly by the two Celtic verbs, to Ease andto Sway, which correspond perfectly with the Hebraic characters reproduced in issâ, Jesus, and constitute a notable difference between the name of Joshua and that of Jesus. The Arabic language confirms this difference between the two names; it is known that the
Arabs translate Jesus, son of Mary, as Aïssa ben Mariam.
Such easy interpretations of the Hebrew names by the language of the Tectosages proves to us that the latter language was definitely that of the first times. To finish the proof and to make it tangible, so to speak, we can try once more to split up the two names of Goliath and David.
Everyone knows about the singular combat between Goliath and David. However, it is necessary to recall certain details which explain perfectly the name given by the Hebrews to the Philistine Giant. The army of the Philistines and the soldiers of Saul were facing one another
when Goliath, placing himself in front of the battalions of Israël cried to
them: “Why have you come to do battle? Am I not a Philistine, and you the servants of Saul? Choose a man from among you and let him come and do battle one to one.
“ If he can fight me and beat me, we will be your slaves; but if I conquer him myself and I kill him, you will be our slaves and you will serve.”
“And the Philistine said:‘Today I have challenged all the battalions of Israël and I have said to them: Give me a man, and let him come and fight with me.
Meanwhile, this Philistine presented himself for combat in the morning and in the evening, and he did this for forty days. ” (44)
The aim, the end of the fight proposed by the Philistine was the subjection of the vanquished by the conqueror; looking at the giant ’s stature, the Hebrews were gripped with fear, and the audacious Philistine could throw his challenge to Saul’s bravest soldiers forty times
without anyone daring to stand up to him – Goal, (to) Eye, (to) Add.
Meanwhile, a fine young man, indignant at these outrages, arming himself with only a sling and a stick, offered to conquer Goliath in the name of the Lord of the armies. The Giant advanced with an air of
contempt; but “David hurried forth and ran to the fight. He put his hand into his pouch, took out a stone and threw it with his sling, - Davit, a winch, a reel – and struck the Philistine on the brow. The stone embedded itself in the brow of the Philistine, and he fell, face down on the ground (45) –Dive, Hit.”
It seems to us that these examples should suffice to offer a solid support for this assertion that the Celtic language is in fact the original language, and we will not pursue these early etymological studies on Sem ’s descendants any further.
References
1)Genesis Chap. 1, v. 28.
2)Genesis Chap. 1, v. 28
3)Gen. chap. 1, v. 26
4)Gen. ch. III, v. 22
5)Gen. ch. XI, v. 7
6) Carrières Bible, Gen. Ch. V. 2. We will usually give the translation of the Holy Scriptures according to this Bible, because it is most precise and held in very high repute. We state this here so that we do not have to mention it in all our quotes.
7)Gen. Ch. 2, v. 18
8)Third (First) Book of Kings Ch. 2, v. 6.
9)Gen. ch. VI vs. 13-16
10)Gen. ch. 4, v. 25
11)Gen. ch. 4, v. 22
12)Gen. ch. VI, v. 13
13)Gen. ch. IX, vs. 1, 18, 19
14)Géographie by Maltebrun
15)Gen. ch. XI, v. 4
16)Gen. ch. XI, vs. 6-9
17)Gen. Ch. X, v. 25.
18)Gen. ch. XIII, vs 1-9
19)Gen. ch. XIX
20)Gen. Ch. XIX
21)Guide-book from Paris to Jerusalem by the Vicomte de
Châteaubriand
22)Gen. Ch. XVI, v. 9-11
23)Gen. Ch. XVI, v. 12
24)Gen. Ch. XVII, v 1-5
25)Gen. Ch. XVII v. 15, 16
26)Gen. Ch. XVII v. 19
27)Gen. ch XX, v. 2-6
28)Gen. ch. XXV, v. 23
29)Gen. Ch. XXXI v. 6-7
30)Gen. Ch. XXX v. 23,24
31)Exodus, Ch. II, v. 10
32)Exod. Ch. XVI, v. 6-8
33)Exod. Ch. XVI, v. 15
34)Exodus Ch. XVIII, v. 13-22
35)Exodus, Ch. XXXI
36)Deuteronomy Ch. XXXI, V. 7
37)First Books of Kings (sic) (it is the First Book of Samuel in the King James Version) Ch. VIII
38)Saint Matthew, Ch. 1, v.21
39)First Book of Kings, Ch. XVII, v. 8-16
40)Kings I, Ch. XVII,, v. 48, 49
ET LE CROMLECH DE RENNES LES BAINS
(Continuation of the translation of Henri Boudets literary work)
HEBRAIC LANGUAGE
I
THE DIVINE NAMES
In order to show the resemblance between the Celtic and the Hebraic languages, we are obliged to explain at considerable and yet necessary length. We will be forgiven for this; the Biblical quotes are of a gripping interest in themselves and of a nature to capture the most rebellious
attention. The origins of humanity are told here with admirable precision. The sacred historian accomplished his work with fidelity and sincerity: he does not exaggerate the general facts; he does not throw a veil over the criminal acts. In his concise and serious language, the divine words appear full of grandeur and majesty; the human facts unfold with the greatest clarity, without discussion, without digression, presenting the sublime features which have not been studied or researched. We would like very much to remark on them; but we
have had to rely on simply noting, in our essay on interpretation, how the biblical accounts agree perfectly with the significance enclosed in the proper names of men whose life and character they recount.
A thought which comes itself quite naturally to mind is this: in assuming the language of the Tectosages to be the true Celtic language, it seems that the purest expressions of this language would have to be found proliferating in the names of the chiefs of this family the expansion of which has almost filled the world. We must go back to Gomer, the eldest son of Japheth, the father henceforth of the Celtic and Cimbric nations; thus it is in the Anglo-Saxon language, that we shall call the Celtic language, that there should be a great resemblance to Hebrew, and in the monosyllabic words of the two languages, some conformity for at least a large number of the words which comprise the proper names, if not for the whole of the language. The foundation of this thought is firmly enough established for us to examine if the
Celtic language can explain the names of the first men mentioned in the books of Moses, and also in some of the other books of the Hebrews.
It is necessary to observe here that following their captivity, the prolonged stay of the Hebrews in Babylon exercised a disastrous influence on their language. A considerable number of Chaldean expressions slipped into the Hebraic tongue and it became greatly
distorted. After the captivity, in his efforts to instruct the people in the law of the Lord, Esdras, the doctor expert in the law of Moses, changed the ancient Hebraic characters and substituted them with Chaldean characters, in order to make it easier for the Jews, who were already accustomed to these letters, to read the Scriptures. Thus he was obliged not only to transcribe the Holy Scriptures into characters known by the people, but also to translate the ancient, purely Hebraic language, which most of the Jews did not understand, into the language spoken at that time which was composed of a mixture of Hebrew and Chaldean. The absolute necessity of this translation made by Esdras is revealed by the insurmountable difficulty encountered by Josephus, when he was looking for a way to interpret the proper Hebraic names using the Hebrew-Chaldean language: they usually resisted all the efforts of his insight as well.
Before trying out the Celtic language on the names of men, which should, it seems, contain an abridged history of the first age of the world, it is right first of all to turn out attention to the different name given to God, the creator of the universe. Elohim is the name by which men first of all designated the Lord, who had created the land, and was gracious enough to bless it by consecrating it to his glory. The Hebraic expression Elohim, say the rabbis, takes the plural form out of respect for God; because in the singular, one would say Eloha. The Hebrews derived it from el, strong and powerful, and ala, to oblige, to compel, because God was obliged and was forced, so to speak, to use his power to conserve the things he had created. (1)
To speak frankly, we say that the Celtic language provides a much better explanation of the meaning of Elohim.
When God created man and woman in his image and, as a result, capable of bliss, of knowledge of super-natural love, he blessed them saying : “Increase and multiply and replenish the earth.” (2)
Thus it was the multiplication of the human race that God wanted to bless and in the Celtic language, the term Elohim says nothing less – Hallow him. “Him”represents the child who has not yet come into this world, while the verb to hallow means to bless, to sanctify.
There is a great affinity between the Arabic language and the Hebraic language. The children of Ishmael call God by the name of Allah. This word has a striking resemblance to the Celtic verb to hallow: it is, above all, this perfect Being who has the right to bless and to sanctify all things. It seems that that we should not neglect this similarity of meaning and expression.
God was also known under the name of Saddaï, which expresses the idea of the creator, by his liberality, giving nourishment and abundance of the things necessary to corporeal life. (3)
In interpreting Saddaï using the Celtic language, we find that men ’s hunger is satisfied by a God who cares for his creatures - (to) Sate and (to) Eye.
Adonaï was yet another name men have given to the All-Powerful : it is the Lord, the Dominusof the Holy Scripture. Out of respect, the Hebrews did not write the name of Jehovah, usually replacing it by Adonaï. It was not enough for the divine goodness, by his Providence, to
see to the nourishment of his creatures; according these words in Genesis, it also gave them the power of possession,: “Increase and multiply, and have command over the fish of the sea, over the birds of the sky, and over all the animals which move over the land.” (4)
The power of possession accorded to men by God is contained in the term Adonaï, which is not explained by the Hebrew language – (to) Add, (to) Own, (to) Eye.
Jehovah is the sacred name, the real name of the Lord, revealed by God himself to Moses. The Hebrews did not write it down at all; however, it was engraved on the strip of gold which was attached to the
mitre of the High Priest and held there by a hyacinth ribbon. Josephus relates that when Alexander was presented to the High Priest Jaddus, dressed for the occasion in all his pontifical ornaments, this conqueror of Asia prostrated himself to worship him whose terrible name was engraved on this strip of gold shining above the brow of Aaron ’s successor.
According to the Hebrew traditions, Jehovah expresses the Trinity of persons (people) in the divine unity. But how was it possible to express the Three in One by the name of Jehovah? To achieve this goal, this divine name had to contain in its composition the personal pronouns of the language spoken by Moses.
In Hebrew, the me of the first person is translated by ani and anci, and the usby anu, nênu; the thou and you of the second person by ate
and atm; the he of the third person by eua.
Thus, the personal pronouns of the Hebraic language do not relate to the four letters i, he, u, i,which form the holy name of Jehovah. However, the i (iod) is found among the pronouns affixed to the first person, which corresponds to the reflexive pronouns and the possessive adjective pronouns of the French language.
Looking at the four Hebraic letters i, he, u, i, which comprise the divine name revealed to Moses, let us put in their place the personal pronouns of the Celtic language I, he, we, ye, and we can quite rightly be
astonished at the result. Let us observe, in passing, that the Hebrew alphabet does not contain the letter y, while this y is duly contained in
the Celtic alphabet. Thus, in reality, in the Celtic personal pronouns, we have the four letters forming the divine name, that is to say, two I, one
he, and one we, which replace the ouau of the Hebraic language.
The first I which is always written as a capital letter I, represents the nominative case of the first person singular, I or Me.
The second i, ye,corresponds to the nominative case of the second person plural, you; the singular form is thou, which is an expression of familiarity that is perhaps lacking in respect, is not used in Anglo-Saxon, as elsewhere, in French in polite language.
The he corresponds to the nominative case of the third person singular. As to the we,which replaces the Hebraic ouau, this is the nominative case of the first person plural.
Thus, in these four letters is found the designation of the three divine persons by Me, Youand Him, while We collects them together, uniting them to make a unique being possessing a substance, a nature, a spirit common to the three persons, that is to say, a God in three distinct personalities.
This We is found several times in the history of men written by Moses, the faithful servant, who reports with integrity the divine instructions directed to the Hebrew people. The first We appears at the creation of man:“Let us make Man, said the Lord, in our image and our appearance”(5) After Adam’s and Eve’s disobedience and fall,
the Weis found again these words heavy with a salutary and vengeful irony with which God addresses them: “Behold Adam has become one of Us, knowing good and evil.” (6) The divine Us is accentuated for a third time in the check brought against the pride of men and followed by the complete dispersal of the human family by the confusion of the original language: “Come then, said the Almighty, let us go down to that place and confound their language so that they can no longer understand on another.” (7)
We have written the name of Jehovah by means of the letters i, he, u, i, although the Hebrew text uses i, he, u, he. On this subject, Cornelius Lapidus records the formulae used by the Jews when they were forced to take the oath: so that they did not say the sacred name, they expressed themselves thus: “I swear by i, he, u, i,”and the same Cornelius added that these letters formed the real name of Jehovah. The
marked difference of the fourth letter seems very important at first, but on careful examination, there is nothing awkward about it; because, in the Celtic pronoun, ye, there is both a y and an e, and we believe
that it is there where there is a difficult hitch that the modern Hebraic
language, reduced to its single strengths, cannot resolve.
When the traditional means of transmission was interrupted for a long time, it became almost impossible to reconstitute the pronunciation of the four-letter name containing the mystery of the Holy Trinity. Besides, the Jews themselves did not know in what way Moses and the Jewish priests pronounced it in front the people gathered for the religious ceremonies.
The ease with which the personal pronouns of the Anglo-Saxon language explains the divine name of Jehovah, leads us to believe that the Celts were far from being unaware of this name and its real
meaning since, due to the migrations of new Celtic peoples to the West, Gaul ’s connections with Asia were continuous.
The year 1491 before Jesus Christ saw Moses reveal the name of Jehovah. Forty years later, following Joshua ’s conquest of Palestine in the space of six years, from 1451 to 1445 before Jesus Christ, the
Hebrews’ brilliant feats of arms carried their warrior reputation far and
astonished the Asian peoples, who came to understand only too well the divine protection, the invincible force of which burst out in the supernatural form of help lavished on the descendants of Jacob. Thus the various Celtic peoples, in their slow and continued march towards Europe, could understand not only the deeds of the Hebrews but also the organisation of their tribes and the name of their powerful protector, Jehovah. It should not be surprising to find that, in possessing the meaning of this sacred name, the Celts should profess an extreme veneration for the number three, which to their minds, represented the Holy Trinity in a divine Unity.
The name by which the Celts designated the Hebrew people clearly confirms that they had definite knowledge of the name of Jehovah. For the children of Gomer, a Hebrew was called Jew, that is to say, a man before whom the name of four letters was spoken and who used this
name in his acts of worship and respect in his prayers. In reality, the children of Gomer had applied the name of the protector to the protected people, and it seems very likely to us that the expression Jew is in deed the holy name Jehovah containing the four letters revealed to Moses.
II
THE FIRST MEN - ADAM TO NOAH
After having attempted to interpret the divine names by the Celtic language, we will also test this same language by breaking down the proper names of men and of places.
The originator of humankind, the first being to possess a conscious soul, together with a material body, bore the name of Adam. By this name it should be understood that it was both man and woman, “for God created them male and female; he blessed them and gave them the name of Adam for the day that they were created.” (8) So this name was common to both Adam and Eve, and God himself had imposed it. The Hebraists want Adam to be derived from adama, earth, because God had formed him from the clay of the earth.
Interpreted by the Celtic language, the term Adam, composed of two words, presents so to speak, a summary of the creation of our first parents. Among the beings created, Adam did not find one like himself.
"And the Lord said: It is not good that the man should be alone; let us make him a helpmate like himself.” (9) So God made the woman and led her to Adam. The Holy Scripture gives the name of Adam’s first child as Cain. At his birth, Eve, his mother, cried: “I have a son, by the grace of God.”
Cain, in Hebrew, implies the idea of possession, and it comes from the root Kana, to possess. Thus Adam and Eve regarded their son as their goods and their special acquisition; besides, is not the father’s power over the son a natural right? Eve was largely right to call her first son, Cain, her possession.
The Celtic language does not have the verb Kana, to possess, but the verb Can, to have power, to be able. So the meaning of the name Cain would be the power, the ability to possess a man by the grace of God, and this difference is not obvious in the thought that Eve must have attached to the words she spoke at the birth of her son.
In the Hebraic text, Cain is written Qin: in the Celtic language to coin means to make money, to invent. Would that not be the real meaning of Cain, who would devise, invent the conventional value of money? Too ardent a love of gold and silver certainly stifles the feelings of generosity and usually arms the hand of the assassin with the murder weapon. Cain was one hundred and sixteen years old when he committed the dreadful crime for which he was accursed. One might believe quite rightly that by then there was already a great number of men, since Cain
responded to the divine threat by saying: “Whosoever finds me, shall kill me.” The rapid multiplication of the human race must have given birth in Cain’s mind to the idea of replacing barter with a conventional value attached to the precious metals, gold and silver.
Abel was the second son of Adam and Eve, but his mother did not give him this name. According to Josephus, it derives from the Hebrew word ebel, grief, or mourning, because with the death of Abel, grief made its first appearance in the land. To get a good grasp of the meaning of the word Abel, as Josephus indicated, one should not lose sight of a very frequent expression in the holy books signifying death and the tomb: it is the expression inferi, the lower regions, while the place of torment for the reprobates and the evil-doers is infernos; and it is in the former meaning that David, being close to death, recommends that Solomon, his son, punish Joab for his crimes: “Do”,he said, “in this respect, according to thy wisdom, and let him not, after having aged in the impunity of his crime, go down to the grave in peace; et non deduces canitiem ejus ad inferos.”(10)
Abel introduced the first image of death with the dreadful crime of his older brother, - (to) Ape(imitate, present the image of), Hell. – Therefore the termebel or épel would be applied to Adam’s second son only after Cain’s fratricide, and after long years, the designation of their son by such an expression must have revived the sorrow of their loss in the souls of his unfortunate parents.
In this interpretation, we are inclined to follow the meaning given by Josephus: however, just as the first men were often known under several names offering different significations, we believe we can explain the name of Abel in another way, rigorously keeping the pronunciation given by the Holy Scripture.
All those who are seriously minded cannot doubt that Adam had received the most valuable communications from God, not only on the religious truths, but also on the industries human beings find necessary
to maintain the social state, and Adam transmitted to his children both the religious knowledge and at the same time the principles of the industrial arts.
“ The world, “said Origen to Celsus, “having been created by Providence, it was necessary at the beginning, for humankind to have been put, under the tutelage of certain superior minds, and that God then manifested himself to men. This is also attested to in the Holy Scriptures…and it is proper that in the infancy of the world, the human species received extraordinary help, until the invention of the arts put them in the position where they were able to defend themselves without
the need for divine intervention.” (11)
Abel was a shepherd, he offered sacrifices to God, choosing for this purpose the finest and plumpest lambs of his flock, and the Lord looked on his presents with favour. (12) The Holy Scripture, being careful to note Abel ’s pastoral profession, seems to indicate the provenance of
his name. Abel collected the beautiful fleeces of his magnificent flock; he spun the silky thread with his hand, and these interlaced threads, forming the warp and the weft, gave him a fine fabric with which he could clothe himself, - Abb, web, - (to) Ell, to measure.
Cain ’s horrible crime was closely followed by a just and severe punishment. The Lord had said to the fratricide: “You will be a fugitive and a vagabond on the earth” and the guilty one replied: “You have
driven me this day from the face of the earth and I shall hide myself from your face, and I shall be a fugitive and a vagabond on the earth. Thus whoever finds me shall slay me.” The Lord replied to him: “No, it will not be thus; but whoever slays Cain, vengeance shall be taken on him sevenfold.” And the Lord “put a mark on Cain, so that anyone finding him should not kill him.”
“And Cain withdrew from the presence of the Lord and lived as a fugitive on the earth in the land to the east of Eden.” (13)
In place of the words, “Cain lived as a fugitive on the earth”, the Hebraic text says that Cain lived in the land of Nod. Josephus makes Nod a proper place name, because he was unable to discover the precise meaning of this expression from the original language. The term nodexists in Anglo-Saxon and it gives information about the sign of
the divine curse attached to Cain; to nod means to make a sign with the
head, to salute by bowing the head. This mark of infamy which branded the body of the fratricide must have consisted of a nervous and convulsive movement of the head, obliging Cain to lower it shamefully in front of everyone whom he met. According to the tradition, the sign of the curse born by Cain was a continuous trembling of the body, a trembling that revealed his crime.
Abel, the holy and innocent child, was replaced by Seth, and Eve said: “The Lord has given me another son in place of Abel whom Cain slew.” (14) In Hebrew, suthmeans to put, to place: in the language of the Tectosages, the verbto set has the same meaning of to put, to place. Set was Abel’s replacement and was destined to become the father of the men who would be faithful to their Creator.
The wool fabric made by Abel does not appear any more in the names of the first men and yields its place to the mention of works in iron and bronze. It is not necessary to go right down the genealogy of
the children of Adam before encountering the knowledge of metals, because Malaleel – (to) Mall, to strike with a mallet, (to) Allay, to mix
metals,(to) Ell, to measure – was Seth’s first great-grandson. According
to the usual chronology, when, the age of seventy, Malaleel became the father of Jared, men had inhabited the world for only three hundred and ninety five years. Adam was still in amongst his descendants, to help them with his advice and to initiate them in the workings of industry. Because the knowledge of metals is inscribed in Malaleel, does that mean that those who preceded him knew nothing about the use of iron and the alloying of copper with tin to make bronze? We are not inclined to believe this; Adam helped his children with their work and his presence is enough to indicate from where they acquired the knowledge and from where came the impetus that was given to the various industries.
It was not possible to write in the name of one man the sum of knowledge possessed at the beginning of the world and so it was imprinted little by little in the names of the heads of the families. Malaleel denotes the works of iron and bronze, and in order that future
generations would not be mistaken by failing to recognise in him a unique” artisan, he called his son Jared, - (to) Jar, to ring, to clank, (to)
Head, to command, be at the head of – thus proving that he was at the head of many workers in metal.
Thus, these proper names of men, containing the mention of the material sciences at the beginning of the created world, indicate that the march of human civilisation has not been ascending and that the age of stone and bronze did not in any way precede the age of iron at the cradle of humanity.
The grandson of Jared, Mathusalem, whose longevity surpassed that of other men, initiates us into another branch of industry: soft beds were hardly used then, and rather than sleep on these products of a civilisation that was too advanced, straw mats provided the comfort when a rest needed to be taken in one ’s home, - (to) mat, to cover with straw, (to) use, hall, a room, a house.
The children of Seth were not alone in revealing the secrets of the arts among the first men, and running down the short line of the descendants of Cain, we note Tubalcain “who was skilled in all kinds of works of brass and of iron.” (15) However, this skill in working with iron and bronze is not written in his name; it is replaced the mention of
another science, that of the nautical arts.
Men were able to construct good vessels and it is understandable why they paid scant attention to the ark intended for Noah and made according to the dimensions given by God himself. Perhaps they even
counted on them to try and escape the divine threats. Meanwhile, there was a very obvious difference between the construction of their vessels and the ark which Noah had at his disposal. That was a real decked ship, protected against the rain from heaven and the great waves of the sea, while the ordinary vessels, which were completely open, were no defence against the great rains or the high waves. The first word which in the composition of the name of Tubalcain is a reminder of the form of these first ships, - Tub, an open boat, vat, bucket, - Hall, room, house, (to) Coin, to invent.
III
NOAH AND HIS CHILDREN
The knowledge that the men possessed brought them into the most audacious revolt against God. The crimes against nature accumulated, and, tired of this wilfulness in the face of evil, the Lord said to Noah: “I have decided to destroy all men: they have filled all the earth with
wickedness and I will destroy them with all that lives upon the earth.” (16)
Noah was just, and having found grace before God, he had become the confidante of His vengeful designs. He constructed an ark on the orders given by the Lord, and, shutting himself, his family and the
animals, which were to be kept on the earth, in this vessel placed under divine protection, he was saved from the flood in which all the guilty men perished. Noah declared that he had knowledge of the future punishment of men, of the manner in which it would be inflicted and also of his own salvation and that of his family, - Noah:- (to) Know, how.
After the violent destruction of the human race by the flood, God blessed Noah and his children and said to them: “Grow and multiply and replenish the earth. Thus Noah had three sons who came out of
the ark, Sem, Cham and Japheth.(In English, in the King James Bible, we know Sem and Cham as Shem and Ham. This does cause a few problems with Boudet’s phonetics. Trans.) Now Cham was the father of Chanaan. Those were the three sons of Noah. And it is from them that comes the whole race of men who are upon the earth.” (17)
The flood and the miraculous preservation of Noah and his children were events too important in history not to be reproduced in some essential feature in the name of one of Noah ’s sons. The ark having
floated on the water for seven months before landing on the summit of the mountains of Armenia, Noah wanted to write this interesting memory into the name of his oldest son, Sem, - (to) Swim.
The second of his children, bigger and impudent attracted brought down upon his issue the paternal curse by a lamentable fault, which remained forever his shame and his disgrace; so his name Cham – Shame repeats his infamous deed and the curse which followed it.
The Holy Scripture says quite clearly that from Sem, Cham and Japheth came the whole race of men who are on the face of the earth.
We could abandon this historic starting point altogether to follow another range of ideas, allowing us to distinguish the varieties of human beings according to the colour of their skin and the degrees of the facial angle. It would take a very long time to enumerate all the classifications put forward, and we refer to remain with the Cuvier division distinguishing the following variations:- 1st, the White or Caucasian; 2nd, the Yellow or Mongolian; 3rd, the Black or Ethiopian.
“ The White variation, Caucasian, Arabic-European, is recognised principally by the oval form of the head, the colour of the skin, which is more or less white, small lips, regular features. Its main centre would be in Europe and in Asia Minor, Arabia, Persia and India as far as the Ganges, and Africa as far as and including the Sahara.”
“ The Yellow or Mongolian variation is recognised by the square, flat face, sunken nose, slanted eyes, swarthy, olive skin. In some respects, its source is the plateau of the Great Tartary and of Tibet.”
“ The Black or Ethiopian variation has a black or blackish colouring, flattened skull, flat nose and thick lips. It covers the greatest part of Africa and several islands in Oceania.” (18)
We are not looking for objections to a classification containing in the Arabs, the Abyssinians, the Egyptians and the numerous Celtic branches in the same variation; for our purposes, it is enough to find in Japheth, third son of Noah, the actual and incontestable source of the whitest of the human variation. The children of Sem, the best conserved type of which is traced in the Arabs, have a colouring that is more or less swarthy, but the particular feature of the family shows in the eyes and the black hair. However, this might only be a general characteristic; and among the Hebrews, direct descendants of Sem, the Holy Scripture mentions an exception in the person of David, whose hair was red.
In the family of Japheth, to the white skin and usually not very dark hair are added eyes that are blue or a bit discoloured. This lighter colour of one of the eyes was so obvious in the third son of Noah that he reserved the discoloured eye in the name of Japheth, Iphth, in the Hebraic text, - Eye, (to) Fade.
Gomer, the eldest son of Japheth, must have displayed this distinctive mark of the faded eye, since he had been declared as the real heir to it, - (to) Come, Heir. It was not a matter here of essential favours conferred by the right of age, which allowed the usual heir, the eldest son, to offer the sacrifices to God, to have command of his brothers
and to preserve the paternal goods; because these rights belonged to the eldest sons of all the families. Instead, this term applied to Gomer’s remarkable physical characteristics and passed on to his descendants, who forming the huge Celtic family.
Men had multiplied greatly after the flood: “So there was only one language and one way of speaking for all men.” Obliged as they were to spread out because of their rapid growth, they said: “Come, let us
make a city and a tower the top of which will reach up to heaven: and let us make our name famous, before we are scattered over the earth.” (19)
They kept this proud language in the plains of Senaar, and they began the work, using brick in place of stones and bitumen by way of cement.
Now, the Lord was angered by this extravagant work and he said: “They are now only one people and they have the same language: they have begun this work and they will not abandon their plan until they have completed it. Come then, let us then go down to this place, and
confound their language so that they can no longer understand one another.
“In this manner the Lord scattered them from this place into all the countries of the world so that they stopped building the city.
“ It is also for this reason that this city was called Babel, because it was there that the language of all the earth was confounded: and the Lord then scattered them into all parts of the world.” (20)
Babel, according to the words of the Holy Scripture, carried in it the idea of confusion, and the Hebrews, while looking carefully for Babel in their language, could only find balal, confusion, to explain this Babel that they no longer possessed. But balal is very far from having the merit of the Celtic word, to babble, to chatter, confused incoherent prattle, filling the men who could no longer understand the language that they had understood perfectly well the day before, with shame.
Did the original language disappear in the middle of this confusion? We may say with certainty that it remained in usage in the mouths of part of the children of Sem and also in part of the children of Japheth, and this original language is like the starting point of the other languages spoken in the world, like a spring giving birth to countless streams that twist and turn as they flow far away. This language was remained in a perfect state among the Hebrews until the sojourn of the people of God in the Chaldees caused them to modify it quite perceptibly.
Did the children of Gomer transmit it intact, at least in its essential elements? We will attempt to demonstrate that the original language was conserved more securely in the family of Japheth that in the family of Sem, perhaps because of the world-wide domination promised by
God to the descendants of Japheth. This demonstration could be made by using the Celtic language to interpret the proper names of the most famous men; however, we should not lose sight of the fact that, after the confusion of languages during the first age of the world, a man ’s proper name usually retained the memory of a notable deed in his life, or even the memory of a quality, of a bodily fault, and sometimes also depicted the state of morals of the period.
We have seen in the quote from Genesis the men abandoning the construction of the town and the tower of Babel. In this unfinished town, the wild Nimrod, grand-son of Cham, established his dwelling
and founded the kingdom of Babylon. In front of God, this violent hunter did not attack wild beasts; he was the hunter of men, oppressing his fellow creatures, sowing terror everywhere and well deserving the name under which he was known, because Nimrod signifies a renowned bugbear, - Name,reputation, Rawhead, bugbear.
The dispersal of men was determined and fixed by Phaleg, the translation of which in Hebrew, is division, “because from his time the land was divided” among the peoples speaking different languages. (21) In Phaleg, the language of the Tectosages depicts men forced to reduce
their number, which had become too concentrated in one country in the world, - (to) Fall, to reduce, (to) Egg, to urge.
Phaleg was the eldest son of Heber; the Hebrews are the descendants of Heber and he left them his name as a witness that his children inherited from him the divine blessings promised to Sem and his direct descendants, - Heber deconstructs thus: (to) Ebb, to go down,
Heir, inheritor.
IV
ABRAHAM AND THE PATRIARCHS
The Great Abraham belonged to the line of Heber and the Holy Scripture takes care to call Abram Hebrew, thus marking the importance attached to this title. Abram, the patriarch’s first name, is the exact and faithful summarisation of the orders received from God. The Lord had said to him: “Leave your country, your kindred and your father’s house, and come to the land that I will show you.
“I will make a great nation of you, I will bless you, I will make your name great, and you shall be blessed.
“ I will bless them that bless you, and curse those that curse you; and all families of the earth shall be blessed in you. Abram departed as the Lord had ordered him to, and Lot followed him.” (22)
The Hebraists translated Abram as the illustrious father – ab-ram, and Abraham as the illustrious father of a multitude – ab-ram-amon. This explanation seems a bit obscure although it is determined by a fact that conforms in all points to the truth.
Abram, according to divine instructions, was to proceed to a strange land, which would be shown to him by God. Abandoning his native soil, his kindred and the house of his father, he became in reality a foreigner to the people whose country he crossed; he imitated the wandering
traveller, going here and there, until the place where he would stay had
definitely been decided, - (to) Ape, imitate, Err, to wander, Ham, leg – aperrham(Abraham). The Arabic expression berrani, stranger, and the Kabyle term, aberrani, also meaning a stranger, will confirm this interpretation of Abram’s first name.
Obeying the word of the Lord, Abram travelled throughout the land of Canaan; before long, he had to leave it because of the severe famine that was ravaging the country: he withdrew to Egypt, still protected in a visible manner, and after living there for some time, he returned to the land of Canaan with his wife and everything that he possessed. He was very rich; he had a great deal of gold and silver in his tent. Lot accompanied Abram and he also had flocks of sheep and herds of cattle.
A quarrel arose between the herdsmen of Lot and Abraham, who said to his nephew: “Let there be no strife, I pray you, between you and me, between your herdsmen and mine, for we are brothers. You have the whole land before you. Withdraw from me, I pray you; if you go to the left, I will take the right; and if you choose the right, I will go to the
left.” (23)
This event in the life of Abram accounts for the name of his nephew, Lot – (to) Lot, to divide into lots or portions. – Lot chooses the land which seems to him the most fertile and comes to settle in Sodom.
The inhabitants of this town and the neighbouring cities, given to excesses of the most shameless debauchery, had provoked divine justice against them. In a terrible judgement of that affected all equally, the Lord had condemned both the inhabitants of Sodom and the ground
itself that they had soiled to destruction by fire, - Sod, the ground,
(to) Doom, to judge, condemn.
However, Lot was righteous and God did not want him to get caught in the punishment of the guilty. Two angels were sent to him to lead him out of that accursed place. The report in the Holy Books will give us the reason why the little city where Lot found a refuge, afterwards bore the name of Segor.
“At daybreak, the angels pressed Lot to leave the town, saying unto him: Rise, take your wife and your two daughters lest you yourself perish in the ruin of the City.
“ Seeing that he still delayed, they took him by the hand and also led his wife and his two daughters, because the Lord wanted to save him. Thus they led them out of the town and said to him: ‘Save your life, do not look behind you and do not stay in the plain, but save yourself on the
mountain for fear that you will be caught in the destruction.’
“ Lot replied to them: ‘Lord, since your servant has found favour in your sight, and that you have shown him your great mercy in saving my life, lo, I pray you, I cannot save myself on the mountain, because the danger will overtake me first and I shall die.
“ But close by, there is a town in which I can take refuge; it is small and I will save myself there; you know that it is not big; and it will save my life.’
“ The angel replied to him: ‘I will grant this request that you have made me not to destroy the town of which you have told me. Hurry and save yourself because I can do nothing until you have entered it. This is why this town was given the name of Segor. The Sun rose upon the
earth as Lot entered into Segor.” (24)
The essential idea emerging from this account might be expressed thus: the angels urged Lot to leave Sodom, because the hour appointed for the punishment was approaching, and Lot, for his part, pleading his weakness, was seeking to delay this hour of supreme atonement. It
was necessary for an angel to take him by the hand, thus forcing him to follow, and so Lot, wanting at all costs to save some of the inhabitants of the region, asked if he could take refuge in the small town called Segor: his prayer was heard; but again, the angel said, “hurry!”
The angel ’s insistence on repeating that time was pressing is reproduced perfectly in Segor, -Say,( to) Egg, urge, Hour, moment.
Lot was safe in Segor and “the Lord caused a rain of fire and sulphur to descend from the sky on Sodom and Gomorrah.” (25) Gomorrah reveals to us the transformation of the beautiful valley into a marsh
of stagnant waters, - (to) Come, become, Moor, and marsh. The waters of this lake seem to be poisoned: they were so dense that the human body could not sink in it completely, their bitterness was extreme and the salt with which they were saturated made them heavy to the point that the strongest wind seemed powerless to produce any movement. The banks were dreadfully barren; the trees had no greenery on which one eyes might rest. The image of desolation was painted everywhere; the divine curse had come to the valley.
“ Several travellers, Troïlo and d’Avieux among others, say they have observed remains of high defensive walls and the palace in the waters of the Dead Sea. This report seems to be confirmed by Maundrell and
by Father Nau. The ancients were more positive on this matter: Josephus, who used a poetical expression, said that the shadows of the destroyed cities could be seen on banks of the lake. Strabo reckoned sixty stadia from the tower to the ruins of Sodom. Tacitus said of these remains: as the lake rose or fell, according to the seasons, it might hide or reveal in turn the skeletons from the reprobate cities.” (26)
A few years before these terrible events, Abram, who had no descendants, was begged by Saraï to marry Agar her servant so that the divine promises might be accomplished. But Agar, with little gratitude,
started to despise her mistress: the latter who did not deserve her insolence, first of all complained to Abram and then chastised Agar with such severity that she forced her to take flight. This setback in Saraï ’s life produced this first name (Sarah), - (to) Say, to recount, Row, quarrel,High, fierce. Agar (Hagar) – (to) Hag, torment, harass, (to) Hare, to run here and there – went to Egypt by the desert route when an angel appeared to her and ordered her to return to her mistress and to humble herself before her. He added: “I will multiply your descendants such that they will be without number…You will give birth to a child; and you will call him Ismaël because the Lord has heard your affliction.” (27)
Ismaël marked the end of the clashes produced between Saraï and Agar, and by her obedience in humbling herself before her mistress ’s power, the servant was released from the ill treatments, - (to) Ease, (to) Maul.
In announcing the birth of Ismaël, the angel of the Lord had said to Agar: “This will be a proud and wild man: he will raise his hand against others and all will raise their hands against him; and he will pitch his tents facing all his brothers.” (28) This is a faithful picture of the
character of the Arabs, the descendants of Ismaël. Of a fiery, impetuous nature, with a passionate love of liberty and independence, they are always looking for pillage and adventures. Their goatskin tents give them shelter for barely a few moments and soon, loosing their horses, which are always saddled, they tear across the burning desert sands. Their white wool covering thrown over their heads like a veil points them out from afar to the worried looks of travellers who chance to cross their arid and treeless lands, - (to) Hare, to run here and there, Abb, a weft of wool. Hardened to fatigue, easily enduring hunger and thirst, disdaining rest on a soft bed, they deserve the name of Bedouins under which they are known, - Bed, (to) Wean.
Thirteen years after the birth of Ismaël, God appeared to Abram and said to him: “I am God the all-powerful, walk in my footsteps and be perfect.
“I will make an alliance with you and I will multiply your race to infinity…
“ You will no longer call yourself Abram, but Abraham, because I have established that you will be the father of a multitude of nations.” (29)
The change brought about by God even in the name of the great patriarch is borne entirely by the last syllable of Abram: it is in the Celtic composition of this name, Ham,leg, which is transformed into Heam (him)the child who is not yet born, and this heam contains in itself the assurance of the multiplication of his family. Thus Abraham – (to) Ape, (to) Err, Heam – that is to say, the foreigner with the numerous descendants.
This interpretation by using the Celtic language makes it easy to understand why the Arabs call Ibrahim this patriarch the father of Ismaël and often of their family.
After having ordered Abraham to be circumcised as a sign of his covenant, God, renewing the promise he had already made of a magnificent descendance, said to him: “You will no longer call your
wife Saraï but Sara. I will bless her and through her I will give you a son who I will bless also. He will be the father of several nations, and kings and peoples will come from him.” (30)
After this order, given by God to Abraham, to call his wife Sara, henceforth the Holy Scripture calls her Sara, which is written therein as Saré, - (to) Say, (to) Ray,to radiate. This radiation around Sara was to come from the fine set of descendants announced by the Lord. Abraham was then one hundred years old and Sara ninety years old. The holy
patriarch was very worried by the thought that his age and that of his wife would doubtless be a great obstacle of the accomplishment of the divine word: however, he believed this promise in the deep conviction that God would bring about a marvel for him.
While he was betraying these anxieties, God said to him again: “Sara your wife will give you a son that you will name Isaac. I will make a pact with him and his descendants so that my covenant with them will be eternal.” (31)
Sara conceived and gave birth to a son in her old age, at the time when God had predicted it for him. Abraham gave the name Isaac to his son, who was born of Sara,
And he was circumcised on the eighth day according to the commandment that he had received from God… And Sara said: God
has made me laugh with joy: whoever knows that, will laugh at my good fortune also. ” (32)
In Hebrew-Chaldean, Isaac derives from the verb tsachak, to smile with satisfaction, to be happy, and the meaning is in perfect agreement with the sacred text. In examining the term in its Celtic composition, one finds there the infallible assurance that the divine promises
will be accomplished, an assurance which should free Abraham from all the mental worries caused by the prospect of a natural impossibility, - (to) Ease, (to) Hag, to worry.
Isaac inherited not only great wealth from his father, but also his faith and his obedience to the Lord. Before their birth, his two sons Esau and Jacob, - (to) Jog, Up – fought each other in the womb of their mother Rebecca, and she, in dismay, consulted the Lord, who said to her: “Two nations are in your womb, two peoples divided one against the other will come from there; One of these peoples will overcome the other people and the older will be subjected to the younger.” (33) The elder of the two children was hairy and he was called Esau; his brother was called Jacob.
Esau also bore the name of Seir –(to) Say, Hair – confirming the remark contained in the holy books about the strange pelt with which his body was covered. The name of Esau – (to) Haze, to frighten, How –corresponds to the fury which seized him when, after he had first of all bought his birthright, his brother Jacob robbed him of his father’s blessing. Esau’s hatred became so violent that full of fear, Jacob had to flee the paternal house and take refuge for a while with Laban.
Urged on by the insistence and the advice of his mother Rebecca – Rape, (to) Egg – Jacob agreed to use the maternal ruse to take the blessing destined for his brother Esau.
Jacob spent fourteen years with his uncle Laban – (to) Lap, to wrap around, (to) Hand, to grasp – before marrying Rachel. For him this was time of real grievous vexations which he wanted to mark in the name of Rachel –(to) Rack, to harass, torment, (to) Ail.
The repeated torments suffered in the house of Laban allowed Jacob to say in truth to Lia (sic. I think he means Leah. Trans.) and to Rachel: “You know that I have served your father with all my power. He has even used deception against me, and changed my wages ten times:
and yet God does not allow him to injure me.” (34)
The particular course of events by which God led the Patriarch Jacob and his many children into Egypt are known. Joseph, the joy of his mother Rachel and the hope of her fertility, (35) – (to) Joy, Safe – had given his brothers the eastern part of Egypt and the Hebrews multiplied to such a point that the Pharaoh who ruled the country later, not
knowing of the great services that Joseph had rendered to his kingdom, resolved to halt this propagation, disturbing for its suspicious policy, by every means. The most iniquitous measures were decreed against the Hebrews’male children who came into the world, and the order was given to throw them into the waters of the Nile. While the young children were thus exterminated, the public officials burdened the Hebrews with the weight of a crushing workload and wholly embittered their lives.
V
MOSES AND THE HEBREWS IN THE DESERT
Moses was born in deplorable circumstances, and his mother, after having hidden him for three months, exposed him on the river bank to where God, by a merciful disposition of his Providence, attracted Pharaoh’s daughter. Touched by the child’s beauty, “she adopted him as
her son and called him Moses, because, she said, I took him out of the water.” (36)
The name of Moses defies a rigorous Hebrew-Chaldean interpretation. Moreover, this name is an allusion to the particular position of the child raised to the court of Pharaoh and to the action of the king ’s daughter retrieving this child from the river banks where
he was exposed. Moses’ adoption by Pharaoh’s daughter had saved him from work in the fields and also from the dreadful oppression under which his brothers were groaning. As a result, he was no longer expected to work the fields, to transport the crops harvested into the barns used for this purpose, and it is that which gives the very simple and very clear explanation of Moses’ name in the Celtic language – (to) Mow, (to) Ease –Joseph made the remark that the name of Moses, he that was delivered from the waters, was an Egyptian composition, because, he said, momeans water and ise (in French the name for Moses is Moïse pronounced mow-ease.. Trans.) is translated as to deliver. It is certainly probable that the Egyptian name given to Moses by Pharaoh’s daughter means that she had saved him from the Nile, while that by which his brother Hebrews knew him, records above all his education at the court of the king.
We will not dwell on the miraculous events by which God led the Hebrew people across the desert so that they could take possession of the land of Canaan at the time willed by Providence; we are happy
just to add a few terms which are a very obvious demonstration of the language spoken at this period by the descendants of Jacob. Persuaded to go into the desert, after three days in this arid country, the people reached a fountain the waters of which could not be drunk because of the bad taste, and they began to murmur. Moses began to pray and the Lord showed him a bush the wood of which he threw into the waters and they became quite sweet. The waters of this fountain called Mara were not just bitter, they were polluted and this repulsive change is well indicated by the Celtic verb to mar, to spoil.
On arriving in the Sin desert not far from Sinai, the Hebrews had consumed the provisions they had brought with them from Egypt, leading to violent murmurings against their leader, and so Moses said to
them: “This evening, you will know that it is the Lord who has brought you out of Egypt, and tomorrow morning you will see the glory of the Lord shine…” Moses added: “The Lord will give you meat to eat this evening and in the morning he will fill you with bread.” (37)
Evening came and a large number of quails covered the camp, and in the morning some sort of grain appeared, looking as if it had been pounded in a mortar and resembling a white frost which covers the ground during winter. Thus the Lord made his power shine in the eyes of the Hebrews and this sparkle of divine power deserved to be remembered in the name given to this part of the desert, Sin – Shine. At the sight of this extraordinary food destined to replace the bread, their basic food, the people cried: “Man hu? That is to say, what is that? Because they did not know what it was. Moses said to them:“That is the bread which God has given you to eat.” (38)
The two words man hu are well worth noting; man, in Celtic, means essential, important– Main – and hu corresponds to the Celtic adverb, How, in what way. The Hebrews must have expressed themselves thus: “So is that the principal food, main how? And they called this nourishment man which God had distributed to them during the whole time of their stay in the desert. They called it so because it was the basic foundation of their daily food, taking the place of the corn which they could not cultivate during their journey. We emphasise this expression of a special way, because the Celtic adjective main, in the sense of principal, essential, comes into the composition of the words menhir and dolmen, designating the Celtic monuments, raised stones, and it becomes a valuable help in the explanation of these words covered, until this moment, by an impenetrable veil.
Moses was still in the desert of Sin when Jethro, his father-in-law brought his wife and his children to him. The name Jethro, prince and priest of Madian (sic) (Boudet may mean Midian. Trans.) is interesting; he sums up the advice given to Moses for the establishment of the lower judges destined to administer justice to the people in the easiest and the most common matters. Jethro, having seen Moses render justice diligently to the people who came before him from morning until evening, said to him
“Why do you so concern yourself with respect to the people? Why do you sit alone to pass judgement, in such a way that all these people are waiting from morning until evening? You are not doing a good thing
there.
“Thus you tire yourself out and your people unwisely by a useless labour: this occupation overwhelms your strength and you cannot maintain it alone.
“But listen to the advice which I have to give you, and God will be with you. Be diligent with the things which are important to God… and bring before him that which must be done to please the Lord.
“Choose from among the people men who are steady command over
thousands of men, others over hundreds of men, others over fifty and others over ten.
“ Let them keep the great matters for you and let them judge only the most minor ones. Thus the burden of justice, being shared with others, will become lighter for you.” (39)
Moses followed this opinion, the wisdom of which was evident, and distributing the heavy load of dispensing justice, he thus found himself protected from quite a crushing burden, which he had thought he would be able to carry without being overwhelmed.
The name of Jethro reproduces exactly the foundation of judicial advice given Moses ’inexperience – (to) Shade, protect, Raw, new, with no experience.
It should not be surprising to find Moses so new to the government of the Hebrew people, since it was only six weeks earlier that God had imposed this heavy load on him.
Forty-eight days after the departure from Egypt, the Hebrews reached the Sinai. In this place, the people received the religious, political and judicial teachings from the Lord which were to govern
them. The law was proclaimed there in the middle of flashing lights, to the noise of claps of incessant thunder, and in the immense splendour of a mountain on fire. This brilliant display in the proclamation of the law has caused the mountain to be given the name of Sinai – (to) Shine, (to) Eye. At the top of Sinai where God had called him, Moses received the order to construct the tabernacle and the ark of the covenant and the Lord designated by name the two men who he had filled with intelligence, wisdom and knowledge to invent all that art could make with gold, silver and brass. The interpretation of Bezeleel –Bezel, a stone set in a ring, (to) Lay, (to) Ell, to measure, - and that of Ooliab – Wool, (to) Eye, Abb,Weft-yarn – we learn that Bezeleel must have made the two Cherubim in beaten gold – Share, Up (cherub.Trans.) – placed on each side of the propitiatory, while Ooliab was charged with making the rich curtain embroideries of the tabernacle and the robes destined for the ministry of the High Priest. (40)
After staying at the foot of Sinai for more than a year, the Hebrew people, led by the divine hand, were brought into the great wilderness of Pharan – (to) Fare, to travel, (to) Hand, to lead by the hand – where their tents remained until they received the order to go to the Promised Land and take possession of it. The Hebrews had heard of the Land of Canaan and Moses had sent scouts there. Joshua was one of these scouts, and probably also their chief, since on that occasion Moses changed the name which he had previously held to Joshua, when a little before his death, Moses addressed these words to him in front of all the assembled people: “Be firm and courageous, because it is you who will take these people into the land which God has sworn to give their fathers, and it is you who will divide it into lots.” (41)
VI
JOSHUA - JESUS SAVIOUR – GOLIATH AND DAVID
Joshua’s mission was well defined by these words. He was the Hebrews’ established war chief, he was to conquer the land of Canaan, and to divide it into lots between the tribes, but the authority which
he received did not become hereditary in his family: he simply filled the office of the Lord’s lieutenant, and God kept for himself in an absolute manner, the command of his people. The direct rule of God over the Hebrews lasted from the exodus from Egypt until the day when the people asked for a king who possessed the same rights as the kings of the neighbouring nations. Samuel to whom the people spoke to obtain a monarchical government, received this proposition with displeasure and prayed to God to find out what His will was, “and the Lord said to him: ‘Listen to the voice of the people in all that they are saying; because it is not you but me whom they are rejecting, so that I shall not rule over them… but beforehand, understand them well and tell them about the rights of the king who will rule them.’Samuel showed the Hebrews what they would be getting with the royal authority that they were demanding so insistently; but “the people refused to listen to these explanations: No, they said to him, we want a king to govern us.” (42)
Samuel ’s resistance to the insult that the people addressed to God by their demand, the Lord’s response and the people’s obstinacy demonstrates with evidence the direct exercise of divine authority over the Hebrews. This theocratic government is engraved in the name of Joshué (Joshua), or Iehoshua, as it appears in the Hebraic text. The first part of this name is composed of the letters i, he, u, i, contained in Jehovah, and the second part comprises the verb (to) Sway, to rule; the combination of these two parts produces Iosoué (Iosoua), that is to say, the rulership of Jehovah.
The Hebraic-Chaldean language is incapable of translating Joshua literally. The only expression that it can put forward for its interpretation is iehoseua, saviour, and again that is very far from the exact composition of Joshua. Also, does the Hebraic translation of Joshua by iehoseua, saviour, mean that the name of Jesus, saviour and redeemer of mankind, must derive from the same root? For the angel who appeared to Saint Joseph, addressed him with these words: “Joseph son of David, do not be afraid to take Mary as your wife, for that which is born of her is the work of the Holy Spirit: and she will give birth to a son to whom you will give the name of Jesus: in effect, he himself will save his people, in delivering them of their sins.”(43)
The meaning of saviour and liberator should thus be contained in the name of the Lord Jesus, according to the angel ’s explanation, and the expression of this meaning is rendered perfectly by the two Celtic verbs, to Ease andto Sway, which correspond perfectly with the Hebraic characters reproduced in issâ, Jesus, and constitute a notable difference between the name of Joshua and that of Jesus. The Arabic language confirms this difference between the two names; it is known that the
Arabs translate Jesus, son of Mary, as Aïssa ben Mariam.
Such easy interpretations of the Hebrew names by the language of the Tectosages proves to us that the latter language was definitely that of the first times. To finish the proof and to make it tangible, so to speak, we can try once more to split up the two names of Goliath and David.
Everyone knows about the singular combat between Goliath and David. However, it is necessary to recall certain details which explain perfectly the name given by the Hebrews to the Philistine Giant. The army of the Philistines and the soldiers of Saul were facing one another
when Goliath, placing himself in front of the battalions of Israël cried to
them: “Why have you come to do battle? Am I not a Philistine, and you the servants of Saul? Choose a man from among you and let him come and do battle one to one.
“ If he can fight me and beat me, we will be your slaves; but if I conquer him myself and I kill him, you will be our slaves and you will serve.”
“And the Philistine said:‘Today I have challenged all the battalions of Israël and I have said to them: Give me a man, and let him come and fight with me.
Meanwhile, this Philistine presented himself for combat in the morning and in the evening, and he did this for forty days. ” (44)
The aim, the end of the fight proposed by the Philistine was the subjection of the vanquished by the conqueror; looking at the giant ’s stature, the Hebrews were gripped with fear, and the audacious Philistine could throw his challenge to Saul’s bravest soldiers forty times
without anyone daring to stand up to him – Goal, (to) Eye, (to) Add.
Meanwhile, a fine young man, indignant at these outrages, arming himself with only a sling and a stick, offered to conquer Goliath in the name of the Lord of the armies. The Giant advanced with an air of
contempt; but “David hurried forth and ran to the fight. He put his hand into his pouch, took out a stone and threw it with his sling, - Davit, a winch, a reel – and struck the Philistine on the brow. The stone embedded itself in the brow of the Philistine, and he fell, face down on the ground (45) –Dive, Hit.”
It seems to us that these examples should suffice to offer a solid support for this assertion that the Celtic language is in fact the original language, and we will not pursue these early etymological studies on Sem ’s descendants any further.
References
1)Genesis Chap. 1, v. 28.
2)Genesis Chap. 1, v. 28
3)Gen. chap. 1, v. 26
4)Gen. ch. III, v. 22
5)Gen. ch. XI, v. 7
6) Carrières Bible, Gen. Ch. V. 2. We will usually give the translation of the Holy Scriptures according to this Bible, because it is most precise and held in very high repute. We state this here so that we do not have to mention it in all our quotes.
7)Gen. Ch. 2, v. 18
8)Third (First) Book of Kings Ch. 2, v. 6.
9)Gen. ch. VI vs. 13-16
10)Gen. ch. 4, v. 25
11)Gen. ch. 4, v. 22
12)Gen. ch. VI, v. 13
13)Gen. ch. IX, vs. 1, 18, 19
14)Géographie by Maltebrun
15)Gen. ch. XI, v. 4
16)Gen. ch. XI, vs. 6-9
17)Gen. Ch. X, v. 25.
18)Gen. ch. XIII, vs 1-9
19)Gen. ch. XIX
20)Gen. Ch. XIX
21)Guide-book from Paris to Jerusalem by the Vicomte de
Châteaubriand
22)Gen. Ch. XVI, v. 9-11
23)Gen. Ch. XVI, v. 12
24)Gen. Ch. XVII, v 1-5
25)Gen. Ch. XVII v. 15, 16
26)Gen. Ch. XVII v. 19
27)Gen. ch XX, v. 2-6
28)Gen. ch. XXV, v. 23
29)Gen. Ch. XXXI v. 6-7
30)Gen. Ch. XXX v. 23,24
31)Exodus, Ch. II, v. 10
32)Exod. Ch. XVI, v. 6-8
33)Exod. Ch. XVI, v. 15
34)Exodus Ch. XVIII, v. 13-22
35)Exodus, Ch. XXXI
36)Deuteronomy Ch. XXXI, V. 7
37)First Books of Kings (sic) (it is the First Book of Samuel in the King James Version) Ch. VIII
38)Saint Matthew, Ch. 1, v.21
39)First Book of Kings, Ch. XVII, v. 8-16
40)Kings I, Ch. XVII,, v. 48, 49
