詞源與文集 第 5 章 第 2/3 段

The 'eel-whip' (anguilla) is that with which boys are chastised in schools, commonly called scotica. 'Cudgels' (fustes) are those with which young men are struck for crimes, so called because they 'stand fixed' (praefixi stent) in ditches; countryfolk call them stakes (pali). 'Levers' (vectes) are so called because they are 'carried' (vectentur) by the hands, whereby doors and stones are wrenched loose; but these do not pertain to legal penalties. 'Rods' (virgae) are the tips of the foliage and of trees, so called because they are 'green' (virides), or because they have the 'force' (vis) of 'convicting' (arguere); if such a rod is smooth, it is a virga; but if it be knotty or barbed, it is by the most fitting name a 'scorpion,' because it is driven into the body with an arching wound. 'Blows' (ictus) properly are those of the scourges, named from 'wielding' (agitare). The 'claws' (ungulae) are so called because they 'dig out' (effodiant). These are also called 'lute-strings' (fidiculae), because with them defendants are racked on the wooden horse, that the truth (fides) may be found out.

The 'wooden horse' (eculeus) is so called because it 'stretches out' (extendat). 'Tortures' (tormenta), because by 'twisting' (torquere) they find out the 'mind' (mens). There is also the 'quarry' (latomia), a kind of punishment suited for flogging, invented by Tarquinius Superbus for the punishment of criminals. For he was the first to devise quarries, tortures, cudgels, mines, and exiles, and he himself was the first of the kings to earn exile. 'Retaliation' (talio) is the likeness of vengeance, so that a man may suffer in like manner (taliter) as he has done. For this has been established both by nature and by law, that 'a punishment like the deed should follow the one who inflicts harm.' Whence also is that saying of the law (Matthew 5:38): 'An eye for an eye, a tooth for a tooth.' But talio is applied not only to the requital of injury, but also to the repayment of a benefit. For it is a term common both to injury and to beneficence.

'Ignominy' (ignominium) is so called for the reason that he who is caught in some crime ceases to have the 'name' (nomen) of honor. And it is called ignominium as though 'without a name' (sine nomine), just as 'ignorant' (ignarus) is without 'knowledge' (scientia), and 'ignoble' (ignobilis) without 'nobility' (nobilitas). This too is 'infamy' (infamium), as though 'without good repute' (sine bona fama). And 'repute' (fama) is so called because by 'speaking' (fando), that is, by talking, it spreads abroad, gliding through the channels of tongues and ears. It is a name both for good things and for bad. For sometimes there is a repute of good fortune, as in that phrase, 'illustrious fame,' which is praise; and of bad things, as Virgil (Aeneid 4.174): 'Rumor, than which no other evil is swifter.' But repute has no fixed truth-telling, because it is for the most part a liar, adding much or altering from the truth: it lives only as long as it is not proven.

But once you have proven it, it ceases to exist, and thenceforth the thing is called 'fact,' not 'rumor.' 'Exile' (exilium) is so called as though 'outside the soil' (extra solum). For an 'exile' (exul) is he who is outside the soil. Whence 'the right of return' (postliminium) for those coming back, that is, for those to be led back from exile, who have been cast out wrongfully, that is, outside the threshold (limen) of their fatherland. Exile is divided into the 'relegated' (relegati) and the 'deported' (deportati). The relegated is he whom his goods follow; the deported, he whom they do not follow. 'Proscription' (proscriptio) is the condemnation of exile far off, as though 'a writing at a distance' (porro scriptio). Likewise 'proscribed' (proscriptus), because 'written up openly' (palam scriptus). A 'mine' (metallum) is where exiles are deported to dig out ore and to cut marble into slabs. 'Servitude' (servitus) is named from 'preserving' (servare). For among the ancients those who were preserved from death in war were called 'slaves' (servi).

This alone is the last of all evils, which to free men is heavier than any punishment; for where liberty has perished, there all things have perished together with it. But of deaths there are various forms, among which the cross or gibbet, on which men are hung up to be tortured or to suffer; whence too they take their names. For the gibbet (patibulum) is commonly called the 'fork' (furca), as though 'bearing the head' (ferens caput). For it kills the man hung and strangled upon it; but the penalty of the gibbet is less than that of the cross. For the gibbet kills those hung upon it at once, but the cross tortures long those fastened beneath it; whence also in the Gospel the legs of the robbers were broken, that they might die and be taken down from the wood before the Sabbath, because those hung on the wood could not die quickly. And in the very kind of killing there is a difference.

For it is crueler to be smothered by having one's breath choked in water, to be burned by fire, to be killed by cold and hunger, to be exposed to dogs and wild beasts. For to die by the sword even greater age has chosen. For the sword knows how to end life by a compendious death without any severer torment. The 'sack' (culleum) is a parricidal vessel, named from 'concealing' (occulere), that is, 'shutting up' (claudere). It is a bag made of leather, in which parricides, shut up together with an ape, a cock, and a serpent, are cast headlong into the sea. But the class of all these deaths is called 'punitive execution' (animadversio). For animadversio is when a judge punishes a defendant; and it is called animadvertere, that is, 'to turn the mind thither' (animum illuc advertere), namely to direct it toward punishing the defendant, because he is a judge.

For this reason the Romans used to forbid certain condemned men water and fire, because air and water lie open to all and are given to all; so that those men might not enjoy what by nature has been granted to all. XXVIII. ON THE WORD 'CHRONICLE.' What is called in Greek 'chronica' is in Latin termed a 'series of times,' such as Eusebius, bishop of Caesarea, published among the Greeks, and Jerome the presbyter translated into the Latin tongue. For 'chronos' in Greek is rendered 'time' in Latin. XXIX. ON MOMENTS AND HOURS. Time is divided into moments, hours, days, months, years, lustra, ages, and epochs. A 'moment' (momentum) is the least and most minute span of time, named from the 'motion' (motus) of the stars.

For it is the extremity of an hour in brief intervals, when one thing gives way to another and another follows. 'Hour' (hora) is a Greek name, and yet it has a Latin sound. For an hour is the 'end' (finis) of a span of time, just as 'edges' (orae) are the ends of seas, of rivers, of garments. XXX. ON DAYS. A 'day' (dies) is the presence of the sun, or the sun above the earth, just as night is the sun beneath the earth. For, that it be day or night, the cause is either the sun above the earth or beneath it. A 'lawful day' is of twenty-four hours, until, by the revolution of the heaven, day and night complete the spans of their course from the east to another eastern sunrise. But loosely one day is the span from the rising sun to its setting. Now there are two spans of the day, the daytime and the nighttime;

and the 'day' indeed is of twenty-four hours, but the daytime span is of twelve hours. Now the day is named from its better part. Whence it is customary that, without mention of the night, we state the number of days, just as it is also written in the divine law (Genesis 1:5): 'And the evening and the morning were one day.' The day begins, according to the Egyptians, from the setting of the sun; according to the Persians, from the rising of the sun; according to the Athenians, from the sixth hour of the day; according to the Romans, from midnight. Whence too it is then cock-crow (gallicinium), whose voice announces the herald's proclamation of day, when also the midnight breeze arises. Days are named from the gods (dii), whose names the Romans consecrated to certain heavenly bodies.

For the first day they named from the Sun, which is the chief of all the heavenly bodies, just as the same day is the head of all the days. The second from the Moon, which is nearest to the Sun both in splendor and in magnitude, and borrows its light from it. The third from the star of Mars, which is called Vesper. The fourth from the star of Mercury, which some call the 'white circle.' The fifth from the star of Jupiter, which they call Phaethon. The sixth from the star of Venus, which they assert to be Lucifer (the Light-bearer), which among all the stars has the most light. The seventh from the star of Saturn, which, set in the sixth heaven, is said to complete its course in thirty years.

Accordingly, the pagans gave the names of the days from these seven stars, because they supposed something to be effected for them through these same stars, saying that they have from the Sun spirit, from the Moon body, from Mercury intellect and speech, from Venus pleasure, from Mars blood, from Jupiter temperance, from Saturn moisture. Such indeed was the folly of the pagans, who invented for themselves such ridiculous fictions. But among the Hebrews the first day is called 'one of the Sabbath,' which among us is the Lord's Day, which the pagans dedicated to the Sun. The second of the Sabbath is the second feria, which the worldly call the Day of the Moon. The third of the Sabbath is the third feria, which they call the Day of Mars. The fourth of the Sabbath is the fourth feria, which is called the Day of Mercury by the pagans.

The fifth of the Sabbath is the fifth feria, that is, the fifth from the Lord's Day, which among the pagans is called the Day of Jupiter. The sixth of the Sabbath is called the sixth feria, which among those same pagans is named the Day of Venus. But the Sabbath is the seventh day from the Lord's Day, which the pagans dedicated to Saturn and named the Day of Saturn. Now 'Sabbath' is translated from Hebrew into Latin as 'rest,' because God rested on it from all his works. But it is better that in the names of the days the ecclesiastical manner of speaking should proceed from a Christian mouth. Yet if perchance habit should draw someone so that from his mouth issues what his heart disapproves, let him understand that all those from whose names these days have been called were men:

and on account of certain mortal benefits, because they had great power and stood out in this world, divine honors were bestowed on them by their admirers, both in the days and in the stars; but first the stars were named from the names of men, and from the stars the days were named. Now 'holidays' (feriae) are named from 'speaking' (fari), because on them there is for us a time of 'utterance' (dictio), that is, of speaking in a divine or human office. But of these, festal days were instituted for the sake of men, and 'feriated' days for the divine rites. There are three parts of the day: morning, midday, and evening. 'Morning' (mane) is the mature and full light, and no longer twilight. And mane is named from 'good' (manum); for the ancients used to call the good 'manum.' For what is better than light?

Others think that 'mane' is named from the Manes (spirits of the dead), whose passage is from the moon to the earth. Others suppose it is from the air, because it is 'rare' (manus), that is, thin and transparent. 'Midday' (meridies) is so called as though 'mid-day' (medidies), that is, the middle of the day; or because then the day is purer. For 'pure wine' (merum) is called 'unmixed.' For in the whole day nothing is brighter than midday, when the sun glows red from the middle of the sky and lights up the whole world with equal brightness. 'Evening' (suprema) is the last part of the day, when the sun turns its course toward setting: so called because it 'is left over' (superest) unto the final part of the day. 'Late' (serum) is named from the closed bars (serae), when night is now coming, so that each may be safer in sleep. 'Today' (hodie) is as though 'on this day' (hoc die); and 'daily' (quotidie), not 'cotidie,' so that it be 'on however many days' (quot diebus). 'Tomorrow' (cras) is what comes afterward. 'Yesterday' (hesternum) is the day before;

and 'yesterday' (hesternum) is so called from the fact that that day is now foreign (extraneus) to us and, by passing, is estranged (alienus). 'The day before' (pridie) is as though 'on the prior day' (priori die). 'The day after tomorrow' (perendie), that is, 'through the day beyond' (per ante diem), or 'in advance' (in antecessum), that is, 'earlier' (prius). XXXI. ON NIGHT. 'Night' (nox) is named from 'harming' (nocere), because it 'harms the eyes' (oculis noceat). It therefore has the light of the moon and stars, lest it should be unseemly, and that it might console all who labor by night, and that for certain living creatures, which cannot bear the light of the sun, it might be tempered to their sufficiency. Now the alternation of night and day was made for the sake of the interchange of sleeping and waking, and that the rest of night might temper the toil of the day's labor.

That night comes to be is either because the sun is wearied by its long journey, and when it reaches the farthest span of the sky, it grows faint and, wasted away, breathes out its fires; or because it is driven beneath the earth by the same force with which it carried its light above the earth, and thus the shadow of the earth makes night. Whence too Virgil (Aeneid 2.250): 'Night rushes from the Ocean, wrapping in its great shadow both earth and sky.' There are seven parts of the night, that is: evening (vesper), twilight (crepusculum), the hush of night (conticinium), the dead of night (intempestum), cock-crow (gallicinium), the morning watch (matutinum), and daybreak (diluculum). 'Evening' (vesperum) is named from the western star, which follows the setting sun and precedes the ensuing darkness. Of it Virgil (Aeneid 1.374): 'Before the day would end, with Olympus shut, the evening-star composes it.' 'Darkness' (tenebrae) is so called because it 'holds the shadows' (teneant umbras). 'Twilight' (crepusculum) is a doubtful light.

For we call 'creperum' something doubtful, that is, between light and darkness. The 'hush of night' (conticinium) is when all are silent. For 'to fall silent' (conticescere) is 'to be silent' (silere). The 'dead of night' (intempestum) is the middle and inactive time of night, when nothing can be done and all things are quiet in sleep. For time in itself is not perceived except through human acts. But the middle of the night lacks activity. Therefore it is 'untimely' (intempesta), 'inactive,' as though 'without time' (sine tempore), that is, without the activity through which time is discerned; whence the saying: 'You have come at an untimely hour (intempestive).' Therefore it is called intempesta because it lacks 'time' (tempus), that is, activity. 'Cock-crow' (gallicinium) is named on account of the cocks, the heralds of the light. The 'morning watch' (matutinum) is between the departure of darkness and the coming of dawn; and it is called matutinum because this time is at the beginning of morning (mane).

'Daybreak' (diluculum) is as it were the small light of day already beginning. This is also the 'dawn' (aurora), which precedes the sun. Now dawn is the beginning of the brightening day and the first splendor of the air, which in Greek is called 'Eos'; and this we by derivation call 'aurora,' as though 'eorora.' Whence is that verse (Virgil, Aeneid 2.417): 'and Eurus rejoicing in his eastern (Eoos) steeds'; and (Aeneid 1.489): 'and the eastern (Eoas) battle-lines.' XXXII. ON THE WEEK. The 'week' (hebdomada) is named from the number of the seven days, by whose repetition both months and years and ages are accomplished; for 'hepta' the Greeks call seven. This we call 'septimana,' as though 'seven lights.' For the morning is light. But the eighth day is the same as the first, to which one returns and from which again the series of the week takes its beginning. XXXIII. ON MONTHS.

'Month' (mensis) is a Greek name derived from the name of the moon. For the moon is called 'mene' in the Greek tongue; whence too among the Hebrews the lawful months are reckoned not from the sun's circuit, but from the course of the moon, that is, from new moon to new moon. But the Egyptians first, on account of the swifter course of the moon, and lest an error of reckoning should arise from its swiftness, devised the day of the month from the sun's course; since the slower motion of the sun could more easily be comprehended. The month of January is named from Janus, whose it was, being consecrated to him by the pagans; or because it is the boundary (limes) and gate (ianua) of the year. Whence too the same Janus is depicted two-faced, that the entrance and exit of the year might be shown. February is named from Februus, that is, Pluto, to whom sacrifice was made in that month.

For the Romans consecrated January to the gods above, and February to the Manes (the gods of the dead). Therefore February is named from Februus, that is, Pluto, not from 'fever' (febris), that is, sickness. March is named on account of Mars, the author of the Roman race; or because at that time all living things are driven toward the male and toward the pleasure of coupling. The same is also called the month of new things, because the beginning of the year is the month of March. It is likewise the new spring, from the tokens namely of the buds, because in it, as the new fruits grow green, the passing away of those gone by is attested. April is named for Venus, as it were 'Aphros'; for in Greek Venus is called 'Aphrodite'; or because in this month all things open (aperiuntur) into flower, as though 'Aperilis.' May is named from Maia, the mother of Mercury;

or from those greater in birth (maiores natu), who were the leaders of the commonwealth. For the Romans consecrated this month to the elders, but the following one to the younger. Whence too it is called June (Iunius). For formerly the people had been divided into centuries of the elders (seniores) and of the younger (iuniores). But July and August were named from the honors of men, of the Caesars Julius and Augustus. For before they were called Quintilis and Sextilis: Quintilis, because it was the fifth (quintus) from March, which the Romans attest to be the chief of the year; Sextilis likewise, because it was the sixth (sextus). September has its name from the number and from rain (imber), because it is the seventh (septimus) from March and has rains. Thus also October, November, and December received their names from the number and from rains;

December closes this running count of numbers, for the reason that the number ten shuts up the numbers that go before it. As for the Kalends, Nones, and Ides, the Romans instituted them on account of festal days, or on account of the duties of the magistrates; for on these days people used to gather together in the cities. Some, however, think that the Kalends are so named from 'colere' (to worship, to tend). For among the ancients the beginnings of all the months were kept with reverence, just as they were among the Hebrews. As for the Ides, most of the Latins suppose the word to come from 'edere' (to eat), because among the ancients these days were days of feasting. The Nones are named from the market-days (nundinae); for the nundinae are public assemblies or markets. XXXIV. ON THE SOLSTICES AND EQUINOXES. The solstice is so called as it were 'the standing of the sun' (solis statio), because at that time, while the sun stands still, the days or the nights grow longer.

The equinox is so called because at that time the day and the night stand in an equal span of hours. Now there are two solstices: one is the summer solstice, on the eighth day before the Kalends of July, from which time the sun begins to return toward the lower circles; the other is the winter solstice, on the eighth day before the Kalends of January, at which time the sun begins to seek the higher circles. Hence the day of the winter solstice is found to be the shortest, just as that of the summer solstice is the longest. Likewise there are two equinoxes, one vernal and the other autumnal, which the Greeks call 'isemeriai.' Now these equinoxes fall on the eighth day before the Kalends of April and the eighth day before the Kalends of October, because the year in olden times was divided into only two parts, that is, into the summer and the winter solstice, and into two hemispheres. XXXV. ON THE SEASONS OF THE YEAR. The seasons of the year are four:

spring, summer, autumn, and winter. Now the seasons are named from the tempering of their mixture (temperamentum), because in turn they temper one another by moisture, dryness, heat, and cold. These are also called 'courses' (curricula), because they do not stand still but run. It is established that, after the making of the world, from the character of the sun's course the seasons were divided into groups of three months each. Of these seasons the ancients make such a distinction that in the first month spring is called new, in the second full-grown, in the third headlong. So too is summer, in its three months, new, full-grown, and headlong. So too is autumn, new, full-grown, and headlong. Likewise winter, new, full-grown, and headlong or utmost. Whence comes that verse (Virgil, Georgics 1.340): 'At the fall of utmost winter.' Now spring (ver) is so called because it grows green (viret).

For then, after the winter, the earth is clothed with grasses, and all things burst into flower. Summer (aestas) is named from heat (aestus), that is, from warmth; and 'aestas' is as it were 'scorched' (usta), that is, burnt up and dry. For heat is a drying thing. Autumn (autumnus) is named from the season (tempestas) in which the leaves of the trees fall and all things ripen. Winter (hiems) the reckoning of the hemisphere named, because at that time the sun is carried round in a shorter circle. Hence this season is also called 'bruma,' as it were 'brachus,' that is, short; or from food, because then the appetite for eating is greater. For gluttony is called in Greek 'broma'; whence too those in whom there is a loathing of food are said to be 'inbrumarii.' 'Hibernus' (wintry) stands between winter (hiems) and spring (vernum), as it were 'hievernus'; and this word for the most part signifies, by a part standing for the whole, the winter.

These seasons are also assigned to the several regions of the heavens. Spring indeed is given to the east, because then all things arise (oriuntur) out of the earth; summer to the south (meridianus), inasmuch as that quarter is more ablaze with heat; winter to the north, inasmuch as it is numbed with cold and perpetual frost; autumn to the west, on account of which it has grievous diseases, whence too at that time all the leaves of the trees fall away. That autumn should abound in diseases, the border-line of cold and heat brings about, and the mutual clashing of contrary airs. XXXVI. ON YEARS. A year is the circuit of the sun, when, after three hundred and sixty-five days have been completed, it returns to the same positions of the stars. Now a year (annus) is so called because it revolves with its months recurring upon themselves.

Hence too a ring is called 'anulus,' as it were 'annuus,' that is, a circle, because it returns upon itself; as Virgil says (Georgics 2.402): 'And the year rolls back upon itself through its own footsteps.' For thus, among the Egyptians, before letters were invented, it was signified by a painted serpent biting its own tail, because it runs back upon itself. Others say that a year (annus) is from 'apo tou ananeousthai,' that is, from renewal; for it is always renewed. Now there are three kinds of years. For a year is either lunar, of thirty days; or solstitial, which contains twelve months; or great, when all the planets recur to the same place, which comes about after very many solstitial years. The reckoning of the individual years (aera) was established by Caesar Augustus, when, having first stirred up a census, he described the Roman world.

Now 'aera' is so called from this, that the whole world professed to render bronze (aes) to the commonwealth. XXXVII. ON OLYMPIADS AND LUSTRA AND JUBILEES. The Olympiad was established among the Greeks at Elis, a city of Greece, the Eleans conducting a contest and a games held every five years, with four years lying between; and on this account they called the time of the Elean contest an Olympiad, four years being reckoned in one Olympiad. A 'lustrum' indeed is a 'penteteris,' that is, a five-year period, which is said to be constituted in the fifth year on account of the Olympiads by the Romans; for as yet there were no consuls, as yet no era. For it is a five-year span of time. And it was so named for this reason, that, the census having been carried through over five years in the commonwealth, the city of Rome was purified (lustrabatur). A jubilee is interpreted as the year of remission.

For it is both a Hebrew word and a Hebrew number, which is woven together of seven weeks of years, that is, of forty-nine years; in which the trumpets were sounded, and to all men their ancient possession was restored, debts were released, and liberties were confirmed. This same number we also ourselves celebrate in the days of Pentecost after the Lord's resurrection, our guilt being remitted and the bond of the whole debt cancelled, receiving, free from every fetter, the grace of the Holy Spirit coming upon us. XXXVIII. ON AGES AND GENERATIONS. Ages (saecula) consist of generations; and hence 'saecula,' because they follow (sequantur) one after another: for as some depart, others succeed them. This year some call the fiftieth year, which the Hebrews call the jubilee.

For this reason too that Hebrew servant, who out of love for his wife and children and his master had his ear bored through and was subjected to servitude, is commanded to serve 'for ever' (in saeculum), that is, up to the fiftieth year. An 'age' (aetas) is often used both for a single year, as in the annals, and for seven, as in the case of a man, and for a hundred, and for any span of time whatever. Hence too an 'age' is a period of time which is composed of many generations (saecula). And 'aetas' is so called as it were 'aevitas,' that is, the likeness of 'aevum.' For 'aevum' is a perpetual age, of which neither the beginning nor the end is known, which the Greeks call 'aiones'; and this among them is sometimes used for an age, sometimes for that which is eternal. Whence too it has been derived among the Latins. Now 'aetas' is properly used in two ways:

either of a man, such as infancy, youth, old age; or of the world, of which the first age is from Adam to Noah; the second from Noah to Abraham; the third from Abraham to David; the fourth from David to the deportation of Judah into Babylon; the fifth thereafter, from the deportation of Babylon, to the coming of the Saviour in the flesh; the sixth, which is now being carried on, until this world shall come to an end. The course of these ages is surveyed through the generations and kingdoms as follows. XXXIX. ON THE DESCRIPTION OF THE TIMES. The first age contains at its outset the creation of the world. For on the first day God, under the name of light, founded the angels; on the second, under the designation of the firmament, the heavens; on the third, under the term of separation, the shape of the waters and of the earth;

on the fourth, the lights of heaven; on the fifth, living creatures out of the waters; on the sixth, living creatures out of the earth, and man, whom he named Adam. The first age. Adam at 230 years begat Seth, from whom came the sons of God. [230]. Seth at 205 years begat Enos, who began to call upon the name of the Lord. [435]. Enos at 190 years begat Cainan. [625]. Cainan at 170 years begat Malaleel. [795]. Malaleel at 165 years begat Jared. [960]. Jared at 162 years begat Enoch, who was translated. [1122]. Enoch at 165 years begat Methuselah. [1287]. Methuselah at 167 years begat Lamech. [1454]. Lamech at 188 years begat Noah. The ark is built. [1642]. Noah, moreover, at 600 years, the flood came to pass.

[2242] [Noah indeed, when he was 500 years old, begat three sons, Shem, Ham, and Japheth. In the six-hundredth year of his life the flood came to pass. Now from Adam to the deluge there are 2252 years.] The second age. Shem, when he was 100 years old, two years after the flood begat Arphaxad, from whom came the Chaldeans. [2244]. Arphaxad at 135 years begat Sala, from whom came the Samaritans and the Indians. [2379]. Sala at 130 years begat Heber, from whom came the Hebrews. [2509]. Heber at 134 years begat Peleg. The tower is built [at this time the languages were divided and the dispersion over the earth took place at the building of the tower]. [2643]. Peleg at 130 years begat Reu. The gods are first worshipped. [2773]. Reu at 132 years begat Serug.

The kingdom of the Scythians begins. [2905]. Serug at 130 years begat Nahor. The kingdom of the Egyptians arises. [3035]. Nahor at 79 years begat Terah. The kingdom of the Assyrians and of the Sicyonians springs up. [3114]. Terah at 70 years begat Abraham. Zoroaster invents magic. [3184]. The third age. Abraham at 100 years begat Isaac and Ishmael, from whom came the Ishmaelites. [3284]. Isaac at 60 years begat Jacob. The kingdom of the Argives begins. [3344]. Jacob at 90 years begat Joseph. Phoroneus gave laws to Greece. [3434]. Joseph lived 110 years. Greece began to have crops. [3544]. The servitude of the Hebrews in Egypt lasted 144 years. Atlas discovered astrology. [3688]. Moses lived 40 years.

The Hebrews began to have letters. [3728]. Joshua lived 27 years. Erichthonius first yoked the four-horse chariot at Troy. [3755]. Othniel lived 40 years. Cadmus gave letters to the Greeks. [3795]. Ehud lived 80 years. Fables were invented. [3875]. Deborah lived 40 years. Apollo discovered the cithara. [3915]. Gideon lived 40 years. Mercury fashioned the lyre. [3955]. Abimelech lived 3 years. The chorus was invented in Greece. [3958]. Tola lived 23 years. Priam reigned at Troy. [3981]. Jair lived 22 years. Carmentis discovered the Latin letters. [4003]. Jephthah lived 6 years. Hercules cast himself into the flames. [4009]. Abesan lived 7 years. Alexander [Paris] carried off Helen. [4016]. Abdon lived

8 years. Troy was captured. [4024]. Samson lived 20 years. Ascanius founded Alba. [4044]. Eli the priest lived 40 years. The ark of the covenant is captured. [4084]. Samuel and Saul lived 40 years. Homer is thought to have lived. [4124]. The fourth age. David lived 40 years. Carthage is founded by Dido. [Gad, Nathan, and Asaph prophesied.] [4164]. Solomon lived 40 years. The Temple is built at Jerusalem. [4204]. Rehoboam lived 17 years. The kingdom of Israel and Judah is divided. [4221]. Abijah lived 3 years, under whom Abimelech was high priest. [4224]. Asa lived 41 years. Ahijah, Amos, Jehu, Joel, and Azariah prophesied. [4265]. Jehoshaphat lived 25 years. Elijah, Obadiah, and Micah prophesied. [4290]. Jehoram lived 8 years.