Lhomond: Epitome historiae sacrae

Tertio die coegit aquas in unum locum, et eduxit e terra plantas et arbores.
Quarto die fecit solem et lunam, et stellas. Quinto die, aves quae volitant in aere, et pisces qui natant in aquis.

On the third day he gathered the waters into one place, and led forth from the earth plants and trees.
On the fourth day he made the sun and the moon, and the stars. On the fifth day, the birds which fly in the air, and the fishes that swim in the waters.

Sexto die fecit omnia animantia, postremo hominem, et quievit die septimo.

On the sixth day he made all living creatures, lastly man, and he rested on the seventh day.

2. Dieu forme le corps d'Adam du limon de la terre.

2. God forms the body of Adam from the loam of the earth.

Deus finxit corpus hominis e limo terrae; dedit illi animam viventem; fecit illum ad similitudinem suam, et nominavit illum Adamum.
Deinde immisit soporem in Adamum et detraxit unam e costis eius dormientis.
Ex ea formavit mulierem, quam dedit sociam Adamo, sicque instituit matrimonium.

God fashioned the body of man from the mud of the earth; he gave to him a living soul; he made him in his own likeness, and he named him Adam.
Then he sent slumber upon Adam and drew off one from his ribs as he slept.
From it he formed a woman, whom he gave as a companion to Adam, and thus he instituted matrimony.

Nomen primae mulieris fuit Eva.

The name of the first woman was Eve.

3. Dieu place l'homme dans le Paradis terrestre.

3. God places man in the earthly Paradise.

Deus posuit Adamum et Evam in horto amoenissimo, qui solet appellari Paradisus terrestris.
Ingens fluvius irrigabat hortum: erant ibi omnes arbores jucundae adspectu, et fructus gustu suaves.
Inter eas arbor scientiae boni et mali.

God placed Adam and Eve in a most pleasant garden, which is wont to be called the terrestrial Paradise.
A vast river irrigated the garden: there were there all trees pleasing to the sight, and fruits sweet to the taste.
Among them, the tree of the knowledge of good and evil.

Deus dixit homini: utere fructibus omnium arborum Paradisi, praeter fructum arboris scientiae boni et mali; nam si comedas illum fructum, morieris.

God said to the man: make use of the fruits of all the trees of Paradise, except the fruit of the tree of the knowledge of good and evil; for if you eat that fruit, you will die.

4. Adam et Eve désobéissent à Dieu.

4. Adam and Eve disobey God.

Serpens, qui erat callidissimum omnium animantium, dixit mulieri: cur non comedis fructum istius arboris?
Mulier respondit: Deus id prohibuit. Si tetigerimus illum, moriemur.

The Serpent, who was the most cunning of all living creatures, said to the woman: why do you not eat the fruit of that tree?
The woman responded: God has prohibited it. If we touch it, we shall die.

Minime, inquit serpens: non moriemini; sed eritis similes Deo, scientes bonum et malum.
Mulier, decepta his verbis, decerpsit fructum et comedit; deinde obtulit viro, qui pariter comedit.

By no means, said the serpent: you will not die; but you will be similar to God, knowing good and evil.
The woman, deceived by these words, plucked the fruit and ate; then she offered it to the man, who likewise ate.

5. Adam et Eve se cachent et s'excusent.

5. Adam and Eve hide themselves and excuse themselves.

Adamus, fugiens conspectum Dei, se abscondit.
Deus vocavit illum: Adame, Adame.
Qui respondit: timui conspectum tuum, et abscondi me.
Cur times, inquit Deus, nisi quia comedisti fructum vetitum?

Adam, fleeing the sight of God, hid himself.
God called him: Adam, Adam.
He replied: I feared your sight, and I hid myself.
Why do you fear, said God, unless because you have eaten the forbidden fruit?

Adamus respondit: mulier, quam dedisti mihi sociam, porrexit mihi fructum istum, ut ederem.
Dominus dixit mulieri: cur fecisti hoc? Quae respondit: serpens me decepit.

Adam replied: the woman, whom you gave me as a companion, handed me this fruit, to eat.
The Lord said to the woman: why have you done this? Who replied: the serpent deceived me.

6. Dieu maudit le serpent, et promet un Sauveur.

6. God curses the serpent, and promises a Savior.

Dominus dixit serpenti: quia decepisti mulierem, eris odiosus et exsecratus inter omnia animantia; reptabis super pectus, et comedes terram.
Inimicitiae erunt inter te et mulierem; ipsa olim conteret caput tuum.
Dixit etiam mulieri: afficiam te multis malis; paries liberos in dolore, et eris in potestate viri.

The Lord said to the serpent: because you have deceived the woman, you will be odious and execrated among all living beings; you will crawl upon the breast, and you will eat earth.
There will be enmities between you and the woman; she herself someday will crush your head.
He also said to the woman: I will afflict you with many evils; you will bear children in pain, and you will be in the power of the man.

7. Adam est chassé du Paradis terrestre.

7. Adam is driven out of the terrestrial Paradise.

Deinde Deus dixit Adamo: quia gessisti morem uxori tuae, habebis terram infestam; ea fundet tibi spinas et carduos.
Quaeres ex ea victum cum multo labore, donec abeas in terram, e qua ortus es.
Tum eiecit Adamum et Evam ex horto, ut ille coleret terram, et collocavit Angelum, qui praeferebat manu gladium igneum, ut custodiret aditum Paradisi.

Then God said to Adam: because you have complied with your wife, you will have the earth infested; it will pour forth for you thorns and thistles.
You will seek from it sustenance with much labor, until you go away into the earth from which you were arisen.
Then he cast out Adam and Eve from the garden, so that he might till the earth, and he stationed an Angel, who was bearing in his hand a fiery sword, to guard the entrance of Paradise.

8. Caïn et Abel, enfants d'Adam.

8. Cain and Abel, children of Adam.

Adamus habuit multos liberos, inter quos Caïnus et Abel numerantur; hic fuit pastor, ille agricola.
Uterque obtulit dona Domino: Caïnus quidem fructus terrae; Abel autem, oves egregias.
Dona Abelis placuerunt deo, non autem dona Caïni; quod Caïnus aegre tulit.

Adam had many children, among whom Cain and Abel are numbered; the latter was a shepherd, the former a farmer.
Each offered gifts to the Lord: Cain indeed the fruits of the earth; but Abel, outstanding sheep.
The gifts of Abel pleased God, but not the gifts of Cain; which Cain took ill.

Dominus dixit Caïno: cur invides fratri? Si recte facies, recipies mercedem; sin autem male, lues poenam peccati.

The Lord said to Cain: why do you envy your brother? If you do rightly, you will receive a reward; but if you do ill, you will suffer the penalty of sin.

9. Abel tué par Caïn.

9. Abel killed by Cain.

Caïnus non paruit Deo monenti; dissimulans iram, dixit fratri suo: Age, eamus deambulatum.
Itaque una ambo abierunt foras, et quum essent in agro, Caïnus irruit in Abelem, et interfecit illum.
Deus dixit Caïno: ubi est tuus frater?

Cain did not obey God admonishing him; dissimulating his anger, he said to his brother: Come, let us go for a stroll.
Therefore, both together went outside, and when they were in the field, Cain rushed upon Abel and killed him.
God said to Cain: where is your brother?

Caïnus respondit: nescio; num ego sum custos fratris mei?

Cain responded: I do not know; am I the keeper of my brother?

10. Punition de Caïn.

10. Punishment of Cain.

Deus dixit Caïno: Caïne, quid fecisti? Sanguis fratris tui, quem ipse fudisti manu tua, clamat ad me.
Infesta tibi erit terra, quae bibit sanguinem Abelis; quum colueris eam longo et duro labore, nullos feret fructus. Eris vagus in orbe terrarum.

God said to Cain: Cain, what have you done? The blood of your brother, which you yourself shed by your hand, cries out to me.
The earth will be hostile to you, which has drunk the blood of Abel; when you have cultivated it with long and hard labor, it will bear no fruits. You will be a wanderer on the face of the earth.

Caïnus, desperans veniam, fugit.

Cain, despairing of pardon, fled.

11. Construction de l'arche.

11. Construction of the ark.

Postquam numerus hominum crevit, omnia vitia invaluere. Quare offensus Deus statuit perdere hominum genus diluvio.
Attamen pepercit Noëmo et liberis ejus, qui colebant virtutem.

After the number of men grew, all vices prevailed. Wherefore, God, offended, resolved to destroy the race of men by a deluge.
Nevertheless he spared Noah and his children, who cultivated virtue.

Noëmus, admonitus a Deo, exstruxit ingentem arcam in modum navis; linivit eam bitumine, et in eam induxit par unum omnium avium et animantium.

Noëmus, warned by God, built an immense ark in the manner of a ship; he coated it with bitumen, and into it he led a single pair of all birds and animals.

12. Déluge, an du monde 1656.

12. Deluge, year of the world 1656.

Postquam Noëmus ipse ingressus est in arcam cum conjuge, tribus filiis et totidem nuribus, aqua maris et omnium fontium eruperunt.
Simul pluvia ingens cecidit per quadraginta dies et totidem noctes.
Aqua operuit universam terram, ita ut superaret quindecim cubitis altissimos montes.

After Noëmus himself had entered into the ark with his consort, his three sons and just as many daughters-in-law, the waters of the sea and of all the fountains burst forth.
At the same time a huge rain fell for forty days and just as many nights.
The water covered the entire earth, such that it surpassed the highest mountains by fifteen cubits.

Omnia absumpta sunt diluvio; arca autem sublevata aquis fluitabat in alto.

All things were consumed by the deluge; however, the ark, lifted up by the waters, was floating in the deep.

13. Fin du déluge.

13. End of the deluge.

Deus immisit ventum vehementem, et sensim aquae imminutae sunt.
Tandem mense undecimo postquam diluvium coeperat, Noemus aperuit fenestram arcae, et emisit corvum, qui non est reversus.
Deinde emisit columbam.

God sent in a vehement wind, and gradually the waters were diminished.
At length, in the eleventh month after the deluge had begun, Noah opened the window of the ark, and sent out a raven, which did not return.
Then he sent out a dove.

Quum ea non invenisset locum ubi poneret pedem, reversa est ad Noëmum, qui extendit manum, et intulit eam in arcam.
Columba rursum emissa attulit in ore suo ramum olivae virentis, quo finis diluvii significabatur.

When she had not found a place where to set her foot, she returned to Noemus, who stretched out his hand and brought her into the ark.
The dove, sent out again, brought in her beak a branch of a green olive, whereby the end of the deluge was signified.

14. Noé sort de l'arche.

14. Noah goes out of the ark.

Noëmus egressus est ex arca, postquam ibi inclusus fuerat per annum totum ipse et familia ejus: eduxit secum aves ceteraque animantia.
Tum erexit altare, et obtulit sacrificium Domino. Deus dixit illi: non delebo deinceps genus hominum: ponam arcum meum in nubibus, et erit signum foederis quod facio vobiscum.

Noemus went out of the ark, after he and his family had been shut in there for a whole year: he led out with him the birds and the other living creatures.
Then he erected an altar, and offered a sacrifice to the Lord. God said to him: I will not destroy the race of men henceforth: I will set my bow in the clouds, and it will be a sign of the covenant that I make with you.

Quum obduxero nubes caelo, arcus meus apparebit, et recordabor foederis mei, nec unquam diluvium erit ad perdendum orbem terrarum.

When I have covered the sky with clouds, my bow will appear, and I will remember my covenant, and never again will there be a deluge to destroy the world.

15. Corruption du genre humain.

15. Corruption of the human race.

Omnes gentes propagatae sunt a filiis Noëmi. Semus incoluit Asiam; Chamus, Africam; Japhetus, Europam.
Poena diluvii non deterruit homines a vitiis, sed brevi facti sunt pejores quam prius.
Obliti sunt Dei creatoris; adorabant solem et lunam; non verebantur parentes; dicebant mendacium; faciebant fraudem, furtum, homicidium; uno verbo, se contaminabant omnibus flagitiis.

All nations were propagated from the sons of Noe. Sem inhabited Asia; Cham, Africa; Japhet, Europe.
The penalty of the Deluge did not deter men from vices, but shortly they became worse than before.
They forgot God the creator; they adored the sun and the moon; they did not revere their parents; they told lies; they committed fraud, theft, homicide; in a word, they contaminated themselves with all flagitious crimes.

16. Vocation d'Abraham, an du monde 2083.

16. Vocation of Abraham, year of the world 2083.

Quidam tamen sancti viri coluerunt veram religionem et virtutem: inter quos fuit Abrahamus e genere Semi.
Deus fecit foedus cum illo his verbis: exi e domo paterna, desere patriam, et pete regionem quam daturus sum posteris tuis: augebo te prole numerosa; eris pater multarum gentium, ac per te omnes orbis nationes erunt bonis cumulatae. Adspice caelum; dinumera stellas, si potes; tua progenies eas aequabit numero.

Yet certain holy men cultivated the true religion and virtue: among whom was Abraham from the lineage of Shem.
God made a covenant with him with these words: go out from your paternal house, desert your fatherland, and seek the region which I shall give to your posterity: I will augment you with a numerous progeny; you will be the father of many nations, and through you all the nations of the world will be heaped with benefits. Look upon heaven; enumerate the stars, if you can; your progeny will equal them in number.

17. Naissance d'Isaac.

17. Birth of Isaac.

Abrahamus iam senuerat, et Sara eius uxor erat sterilis.
Quibus tamen Deus promisit filium ex eis nasciturum.
Habebis, inquit, filium ex Sara coniuge tua.

Abraham had already grown old, and Sarah his wife was sterile.
Yet to them God promised a son would be born from them.
You will have, he says, a son from Sarah your spouse.

Quod audiens Sara risit, nec statim adhibuit fidem promissis Dei, et idcirco reprehensa est a Deo.
Abrahamus autem credidit deo pollicenti.
Et vero, uno post anno, filius natus est Abrahamo, qui vocavit eum Isaacum.

Hearing this, Sarah laughed, nor did she immediately apply faith to the promises of God, and therefore she was reprehended by God.
But Abraham believed God promising.
And indeed, one year later, a son was born to Abraham, who called him Isaac.

18. Abraham se prépare à immoler son fils.

18. Abraham prepares to immolate his son.

Postquam Isaacus adolevit, deus tentans fidem Abrahami, dixit illi: Abrahame, tolle filium tuum unicum quem amas, et immola eum mihi in monte quem ostendam tibi.
Abrahamus non dubitavit parere Deo iubenti: imposuit ligna Isaaco; ipse vero portabat ignem et gladium.
Quum iter facerent simul, Isaacus dixit patri: mi pater, ecce ligna; sed ubinam est hostia immolanda?

After Isaac had grown up, God, testing Abraham’s faith, said to him: Abraham, take your only son whom you love, and immolate him to me on the mountain which I shall show you.
Abraham did not hesitate to obey God who was commanding: he laid the wood upon Isaac; he himself, however, was carrying the fire and the sword.
While they were making the journey together, Isaac said to his father: my father, behold the wood; but where is the victim to be immolated?

Cui Abrahamus: Deus, inquit, sibi providebit hostiam, fili mi.

To which Abraham: "God," he says, "will provide for himself the victim, my son."

19. Dieu arrête la main d'Abraham.

19. God stays the hand of Abraham.

Ubi pervenerunt ambo in locum designatum, Abrahamus exstruxit aram, disposuit ligna, alligavit Isaacum super struem lignorum, deinde arripuit gladium.
Tum angelus clamavit de caelo: Abrahame, contine manum tuam; ne noceas puero. Iam fides tua mihi perspecta est, quum non peperceris filio tuo unico; et ego favebo tibi; remunerabo splendide fidem tuam.

When both had arrived at the designated place, Abraham built an altar, arranged the wood, bound Isaac upon the pile of wood, then seized the sword.
Then an angel cried out from heaven: Abraham, hold back your hand; do not harm the boy. Now your faith has been clearly perceived by me, since you have not spared your only son; and I will favor you; I will splendidly remunerate your faith.

Abrahamus respexit, et vidit arietem haerentem cornibus inter vepres, quem immolavit loco filii.

Abraham looked back, and saw a ram caught by its horns among the brambles, which he immolated in place of his son.

20. Eliézer, serviteur d'Abraham, va chercher une épouse à Isaac.

20. Eliezer, servant of Abraham, goes to seek a spouse for Isaac.

Postea Abrahamus misit servum suum Eliezerem ad cognatos suos qui erant in Mesopotamia, ut inde adduceret uxorem filio suo Isaaco.
Eliezer sumpsit decem camelos domini sui, et profectus est, portans secum munera magnifica, quibus donaret puellam destinatam Isaaco et eius parentes.
Ubi pervenit in Mesopotamiam, constitit cum camelis prope puteum aquae ad vesperum, quo tempore mulieres solebant convenire ad haurientem aquam.

Afterwards Abraham sent his servant Eliezer to his relatives who were in Mesopotamia, to bring from there a wife for his son Isaac.
Eliezer took ten camels of his master and set out, carrying with him magnificent gifts, with which to present the maiden destined for Isaac and her parents.
When he arrived in Mesopotamia, he halted with the camels near a well of water toward evening, at which time the women were accustomed to convene to draw water.

21. Eliézer consulte Dieu pour connaître l'épouse destinée à Isaac.

21. Eliezer consults God to know the spouse destined for Isaac.

Eliezer oravit Deum his verbis: Domine, Deus Abrahami, fac ut puella quae dabit potum mihi petenti, ea sit quam Isaaco destinas.
Ecce statim Rebecca, virgo eximia pulchritudine, prodiit, gerens urnam humeris; quae descendit ad puteum, et implevit urnam.
Tunc Eliezer progressus obviam puellae: da, inquit, potum mihi.

Eliezer prayed to God with these words: Lord, God of Abraham, grant that the girl who will give drink to me requesting be the one whom you destine for Isaac.
Behold, immediately Rebecca, a maiden of exceptional beauty, came forth, bearing an urn on her shoulders; she descended to the well and filled the urn.
Then Eliezer, going forward to meet the girl: give, said he, drink to me.

Cui Rebecca: bibe, ait, domine mi; et simul demisit urnam.
Quum ille bibisset, Rebecca obtulit etiam aquam camelis. Hoc indicio cognovit Eliezer quod scire cupiebat.

To him Rebecca: "Drink," she said, "my lord"; and at once she lowered the urn.
When he had drunk, Rebecca also offered water to the camels. By this indication Eliezer recognized what he was desiring to know.

22. Eliézer interroge Rébecca sur sa famille.

22. Eliezer questions Rebecca about her family.

Eliezer protulit inaures aureas et armillas, quas dedit Rebeccae. Tum interrogavit illam cuius esset filia, num in domo patris esset locus ad commorandum.
Cui Rebecca respondit: ego sum filia Bathuelis: avus meus est frater Abrahami.

Eliezer produced golden earrings and bracelets, which he gave to Rebecca. Then he asked her whose daughter she was, whether in her father's house there was a place for lodging.
To which Rebecca responded: I am the daughter of Bethuel: my grandfather is the brother of Abraham.

Est domi locus ad commorandum amplissmus; est etiam plurimum foeni et palearum ad usum camelorum.
Quod audiens Eliezer egit gratias Deo, qui tribuisset iter prosperum sibi.

There is at home a most ample place for sojourning; there is also a very great amount of hay and chaff for the use of the camels.
Hearing this, Eliezer rendered thanks to God, who had granted a prosperous journey to him.

23. Eliezer est reÁu chez Bathuel, neveu d'Abraham.

23. Eliezer is received at Bathuel’s, nephew of Abraham.

Rebecca properavit domum, et narravit matri suae ea quae sibi contigerant.
Labanus, frater Rebeccae, quum audivisset sororem narrantem, adiit hominem, qui stabat ad fontem cum camelis, et compellans eum: ingredere, inquit, domine mi. Cur stas foris? Paravi hospitium tibi et locum camelis.

Rebecca hastened home, and told her mother the things that had befallen her.
Laban, the brother of Rebecca, when he had heard his sister narrating, went to the man, who was standing at the fountain with the camels, and addressing him: enter, he says, my lord. Why do you stand outside? I have prepared hospitality for you and a place for the camels.

Dein deduxit eum domum, eique cibum apposuit.

Then he conducted him home, and set food before him.

24. On accorde Rebecca.

24. Rebecca is granted.

Continuo Eliezer exposuit parentibus Rebeccae causam itineris suscepti, rogavitque ut annuerent postulationi suae.
Qui responderunt: ita voluntas Dei fert; nec possumus Deo obsistere. En Rebecca: proficiscatur tecum, nuptura Isaaco.

Immediately Eliezer exposed to Rebecca’s parents the cause of the journey undertaken, and asked that they assent to his petition.
They answered: thus the will of God disposes; nor can we resist God. Behold Rebecca: let her set out with you, to be married to Isaac.

Tum Eliezer deprompsit vas aurea et argentea, vestesque pretiosas, quas dedit Rebeccae; obtulit etiam munera matri eius et fratri, et inierunt convivium.

Then Eliezer drew forth golden and silver vessels, and precious garments, which he gave to Rebecca; he also offered gifts to her mother and brother, and they entered upon a banquet.

25. Départ de Rebecca.

25. Departure of Rebecca.

Postridie Eliezer surgens mane, dixit parentibus Rebeccae: Herus meus me exspectat; dimittite me, ut redeam ad illum.
Qui responderunt: vocemus puellam, et percontemur eius sententiam.
Quum Rebecca venisset, sciscitati sunt an vellet discedere cum homine.

On the next day Eliezer, rising in the morning, said to Rebecca’s parents: My lord awaits me; dismiss me, that I may return to him.
They answered: let us call the girl, and inquire her sentiment.
When Rebecca had come, they asked whether she wished to depart with the man.

Volo, inquit illa.
Dimiserunt ergo Rebeccam et nutricem illius, precantes ei omnia prospera.

I will go, said she.
They therefore dismissed Rebecca and her nurse, praying for her every prosperity.

26. Mariage d'Isaac.

26. Marriage of Isaac.

Isaacus forte tunc deambulabat rure; vidit camelos venientes. Simul Rebecca, conspicata virum deambulantem, desiluit e camelo, et interrogavit Eliezerem: quis est ille vir?
Eliezer respondit: ipse est herus meus.

Isaac by chance just then was strolling in the countryside; he saw camels coming. At the same time Rebecca, having caught sight of a man strolling, leapt down from the camel, and asked Eliezer: who is that man?
Eliezer responded: he himself is my master.

Illa statim operuit se pallio.
Eliezer narravit Isaaco omnia quae fecerat.
Isaacus introduxit Rebeccam in tabernaculum matris suae, et lenitus est dolor quem capiebat ex morte matris.

She immediately covered herself with a cloak.
Eliezer narrated to Isaac all that he had done.
Isaac introduced Rebecca into his mother’s tabernacle (tent), and the grief that he was feeling from his mother’s death was assuaged.

27. Esaü vend son droit d'aînesse à Jacob.

27. Esau sells his birthright to Jacob.

Rebecca edidit uno partu duos filios, Esaüm et Iacobum. Qui prior editus est pilosus erat, alter vero lenis. Ille fuit venator strenuus, hic autem placidus et simplex moribus.

Rebecca brought forth in one birth two sons, Esau and Jacob. He who was first brought forth was hairy, but the other was smooth. The former was a strenuous hunter; the latter, however, was placid and simple in morals.

Quadam die, quum Iacobus sibi paravisset pulmentum ex lentibus, venit Esaüs fessis de via, et dixit fratri: da mihi hoc pulmentum; nam redeo rure exanimatus lassitudine.
Cui Iacobus: dabo, si concedas mihi ius primogeniti.
Faciam libenter, inquit Esaüs. Iura ergo, ait Iacobus.

One day, when Jacob had prepared for himself a pottage of lentils, Esau came, weary from the road, and said to his brother: give me this pottage; for I return from the countryside, faint with weariness.
To whom Jacob: I will give it, if you concede to me the right of primogeniture.
I will do so gladly, said Esau. Swear then, said Jacob.

Esaüs iuravit et vendidit ius suum.

Esau swore and sold his birthright.

28. Isaac envoie Esaü à la chasse.

28. Isaac sends Esau to the hunt.

Isaacus, qui delectabatur venatione, amabat Esaüm; Iacobus vero erat carior Rebeccae.
Quum Isaacus iam senuisset, et factus esset caecus, vocavit Esaüm: sumito, inquit pharetram, arcum et sagittas; affer mihi et para de venatione pulmentum, ut comedam et apprecer tibi fausta omnia, antequam moriar.
Esaüs itaque profectus est venatum.

Isaac, who delighted in hunting, loved Esau; but Jacob was dearer to Rebecca.
When Isaac had now grown old and had become blind, he called Esau: take up, he said, your quiver, bow, and arrows; bring me and prepare from the hunt a dish, that I may eat and pray all auspicious things for you before I die.
Esau therefore set out to hunt.

29. Rebecca conseille à Jacob de prévenir Esaü.

29. Rebecca advises Jacob to forestall Esau.

Rebecca audierat Isaacum loquentem; vocavit Iacobum, et: afferto, inquit, mihi duos haedos opimos; conficiam pulmentum, quo pater tuus valde delectatur. Appones ei cibum, et bene precabitur tibi.
Iacobus respondit: ego non ausim id facere, mater.

Rebecca had heard Isaac speaking; she called Jacob, and: bring, she said, to me two fat kids; I will prepare a pottage, with which your father is greatly delighted. You will set food before him, and he will bless you.
Jacob answered: I would not dare to do that, mother.

Esaüs est pilosus, ego sum lenis; si pater me attrectaverit, succensebit mihi. Ita indignatio patris et damnum mihi evenient pro eius benevolentia.

Esau is hairy, I am smooth; if my father touches me, he will be angry with me. Thus my father’s indignation and a loss will come to me in place of his benevolence.

30. Rébecca prépare à manger à Isaac.

30. Rebecca prepares food for Isaac.

Rebecca institit: ne timeas, inquit, fili mi. Si quid adversi inde sequatur, id totum sumo mihi. Tu vero ne dubites facere quod iussus es.
Itaque Iacobus abiit, et attulit matri duos haedos. Illa paravit seni cibum quem noverat suavem esse palato eius.

Rebecca insisted: “Do not fear,” she said, “my son. If anything adverse should follow from that, I take it all upon myself. But you, do not hesitate to do what you have been ordered.”
And so Jacob went away and brought his mother two kids. She prepared for the old man food which she knew to be suave to his palate.

Deinde induit Iacobum vestibus fratris; aptavit pellem haedi manibus eius et collo.
Tum: adi, inquit, patrem tuum, et offer illi escam quam appetit.

Then she clothed Jacob with the garments of his brother; she fitted the skin of a kid to his hands and neck.
Then: go, she said, to your father, and offer him the food which he appetites.

31. Isaac bénit Jacob pour Esaü.

31. Isaac blesses Jacob instead of Esau.

Iacobus attulit patri suo escam paratam a matre.
Cui Isaacus dixit: quisnam es tu? Iacobus respondit: ego sum Esaüs primogenitus tuus; feci quod iussisti, pater; surge, et comede de venatione mea.
Quomodo, ait Isaacus, potuisti invenire tam cito?

Jacob brought to his father the food prepared by his mother.
To whom Isaac said: who then are you? Jacob replied: I am Esau your firstborn; I have done what you commanded, father; arise, and eat of my venison.
How, said Isaac, were you able to find it so quickly?

Inveni, pater; Deus ita voluit.
Isaacus rursum: Tune es Esaüs primogenitus meus? Accede propius ut attrectem te.
Ille accessit ad patrem, qui dixit: vox quidem est Iacobi, sed manus sunt Esaï.

I found it, father; God so willed.
Isaac again: Are you then Esau, my firstborn? Come nearer that I may touch you.
He approached his father, who said: the voice indeed is Jacob’s, but the hands are Esau’s.

32. Esaü revient et demande la bénédiction d'Isaac.

32. Esau returns and asks for Isaac's benediction.

Isaacus, amplexatus Iacobum, anteposuit eum fratri, et tribuit illi omnia bona primogeniti.
Non multo post Esaüs rediit a venatione, et ipse obtulit patri pulmentum quod paraverat.
Cui Isaacus mirans dixit: quis est ergo ille qui modo attulit mihi cibum, et cui apprecatus sum omnia fausta, tanquam primogenito?

Isaac, having embraced Jacob, set him before his brother, and granted to him all the rights of the firstborn.
Not long after Esau returned from the hunt, and he himself offered to his father the pottage which he had prepared.
To whom Isaac, marveling, said: who then is he who just now brought me food, and upon whom I invoked all auspicious things, as upon the firstborn?

Quod audiens Esaüs edidit magnum clamorem, et implevit domum lamentis.

Hearing this, Esau uttered a great cry, and filled the house with lamentation.

33. Départ de Jacob.

33. Departure of Jacob.

Esaüs ardens ira minabatur mortem Iacobo.
Quare Rebecca mater, timens dilecto filio suo: fuge, inquit, fili mi; abi ad Labanum avunculum tuum, et commorare apud eum donec ira fratris tui defervescat.
Iacobus, dimissus a patre et matre, profectus est in Mesopotamiam.

Esau, burning with ire, was threatening death to Jacob.
Wherefore Rebecca the mother, fearing for her beloved son: “Flee,” she says, “my son; go to Laban, your maternal uncle, and stay with him until your brother’s anger cools down.”
Jacob, dismissed by father and mother, set out into Mesopotamia.

Iter faciens pervenit ad quemdam locum, ubi fessus de via pernoctavit; supposuit lapidem capiti suo et obdormivit.

Journeying, he arrived at a certain place, where, weary from the road, he passed the night; he placed a stone under his head and fell asleep.

34. Vision de Jacob.

34. Vision of Jacob.

Iacobus vidit in somnis scalam, quae innixa terrae pertinebat ad caelum, atque Angelos Dei adscendentes et descendentes. Audivit Dominum dicentem sibi: Ego sum Deus patris tui; dabo tibi et posteris tuis terram cui incubas: noli timere; ego favebo tibi; ero custos tuus quocumque perrexeris, et reducam te in patriam, ac per te omnes orbis nationes erunt bonis cumulatae.
Iacobus expergefactus adoravit Dominum.

Jacob saw in dreams a ladder, which, leaning on the earth, reached to heaven, and Angels of God ascending and descending. He heard the Lord saying to him: I am the God of your father; I will give to you and to your posterity the land upon which you lie: do not fear; I will favor you; I will be your guardian wherever you shall go, and I will bring you back into your fatherland, and through you all the nations of the orb will be accumulated with good things.
Jacob, awakened, worshiped the Lord.

35. Jacob arrive en Mésopotamie.

35. Jacob arrives in Mesopotamia.

Iacobus iter persecutus pervenit in Mesopotamiam; vidit tres pecorum greges propter puteum cubantes.
Nam ex eo puteo greges solebant adaquari. Os putei claudebatur ingenti lapide.

Jacob, pursuing his journey, arrived in Mesopotamia; he saw three flocks of livestock lying down beside the well.
For from that well the flocks were accustomed to be watered. The mouth of the well was closed with a huge stone.

Iacobus accessit illuc, et dixit pastoribus: fratres, unde estis? Qui responderunt: ex urbe Haran.
Quos interrogavit iterum: nostisne Labanum?

Jacob approached there, and said to the shepherds: brothers, whence are you? Who answered: from the city of Haran.
Whom he questioned again: do you know Laban?

Dixerunt: novimus. ‚ Valetne? ‚ Valet, inquiunt , ecce Rachel filia eius venit cum grege suo.

They said: we know him. ‚ Is he well? ‚ He is well, they say , behold Rachel his daughter is coming with her flock.

36. Jacob est bien reÁu de Laban.

36. Jacob is well received by Laban.

Dum Iacobus loqueretur cum pastoribus, Rachel, filia Labani, venit cum pecore paterno: nam ipsa pascebat gregem.
Confestim Iacobus videns cognatam suam, amovit lapidem ab ore putei. Ego sum, inquit, filius Rebeccae; et osculatus est eam.

While Jacob was speaking with the shepherds, Rachel, the daughter of Laban, came with her father’s flock; for she herself was pasturing the flock.
Immediately Jacob, seeing his kinswoman, removed the stone from the mouth of the well. “I am,” he said, “the son of Rebecca”; and he kissed her.

Rachel festinans id nuntiavit patri suo, qui agnovit filium sororis suae, deditque ei Rachelem in matrimonium.

Rachel, hastening, announced it to her father, who recognized his sister’s son, and he gave Rachel to him in marriage.

37. Retour de Jacob.

37. Return of Jacob.

Iacobus diu commoratus est apud Labanum. Interea mire auxit rem suam, et factus est dives.
Longo post tempore admonitus a Deo, rediit in patriam suam.

Jacob sojourned long with Laban. Meanwhile he marvelously augmented his estate, and became rich.
After a long time, admonished by God, he returned to his own fatherland.

Extimescebat iram fratris sui: ut placaret animum eius, praemisit ad eum nuntios, qui offerent ei munera.
Esaüs mitigatus occurrit obviam Jacobo advenienti; insiliit in collum eius, flensque osculatus est eum, nec quidquam illi nocuit.

He dreaded the anger of his brother; to placate his spirit, he sent ahead to him messengers, who would offer him gifts.
Esau, mitigated, ran to meet Jacob as he was arriving; he leapt upon his neck, and, weeping, kissed him, and did him no harm.

38. Enfance de Joseph.

38. Childhood of Joseph.

Iacobus habuit duodecim filios, inter quos erat Iosephus: hunc pater amabat prae ceteris, quia senex genuerat eum. Dederat illi togam textam e filis varii coloris.
Quam ob causam Iosephus erat invisus suis fratribus, praesertim postquam narravisset eis duplex somnium, quo futura eius magnitudo portendebatur.

Jacob had twelve sons, among whom was Joseph: him his father loved before the rest, because he had begotten him in his old age. He had given him a garment woven from threads of various colors.
For which cause Joseph was odious to his brothers, especially after he had narrated to them a double dream, by which his future greatness was portended.

Oderant illum tantopere, ut non possent cum eo amice loqui.

They hated him so greatly that they could not speak with him amicably.

39. Songes de Joseph.

39. Dreams of Joseph.

Haec porro erant Iosephi somnia: ligabamus, inquit, simul manipulos in agro. Ecce manipulus meus surgebat et stabat rectus; vestri autem manipuli circumstantes venerabantur meum.
Postea vidi in somnis solem, lunam et undecim stellas adorantes me.
Cui fratres responderunt: quorsum spectant ista somnia?

These moreover were Joseph’s dreams: “We were binding sheaves together in the field,” he says. “Behold, my sheaf was rising and stood upright; but your sheaves, standing around, were venerating mine.
Afterwards I saw in dreams the sun, the moon, and eleven stars adoring me.
To this his brothers answered: To what do those dreams point?”

Num tu eris rex noster? Num subiiciemur ditioni tuae? Fratres igitur invidebant ei; at pater rem tacitus considerabat.

Will you be our king? Shall we be subjected to your dominion? The brothers therefore envied him; but the father silently considered the matter.

40. Les frères de Joseph prennent la résolution de le tuer.

40. Joseph’s brothers resolve to kill him.

Quadam die, quum fratres Iosephi pascerent greges procul, ipse remanserat domi. Iacobus misit eum ad fratres, ut videret quomodo se haberent.
Qui videntes Iosephum venientem, consilium ceperunt illius occidendi.

On a certain day, when Joseph’s brothers were pasturing the flocks far away, he himself had remained at home. Jacob sent him to his brothers, to see how they were faring.
They, seeing Joseph coming, took counsel to kill him.

Ecce, inquiebant, somniator venit. Occidamus illum et proiiciamus in puteum; dicemus patri: fera devoravit Iosephum. Tunc apparebit quid sua illi prosint somnia.

“Behold,” they were saying, “the dreamer comes. Let us kill him and throw him into a pit; we will say to father: a wild beast has devoured Joseph. Then it will appear what his dreams profit him.”

41. Ruben, l'aîné de ses frères, essaye de le sauver.

41. Reuben, the eldest of his brothers, tries to save him.

Ruben, qui erat natu maximus, deterrebat fratres a tanto scelere.
Nolite, inquiebat, interficere puerum; est enim frater noster; demittite eum potius in hanc foveam.
Habebat in animo liberare Iosephum ex eorum manibus, et illum extrahere e fovea, atque ad patrem reducere.

Reuben, who was the eldest by birth, tried to deter his brothers from so great a crime.
“Do not,” he kept saying, “kill the boy; for he is our brother; let him down rather into this pit.”
He had in mind to liberate Joseph from their hands, and to draw him out of the pit, and to lead him back to his father.

Reipsa his verbis deducti sunt ad mitius consilium.

In reality, by these words they were led to a milder counsel.

42. Joseph est vendu par ses frères à des marchands.

42. Joseph is sold by his brothers to merchants.

Ubi Iosephus pervenit ad fratres suos, detraxerunt ei togam qua indutus erat, et detruserunt eum in foveam.
Deinde quum consedissent ad sumendum cibum, conspexerunt mercatores qui petebant Aegyptum cum camelis portantibus varia aromata.
Venit illis in mentem Iosephum vendere illis mercatoribus.

When Joseph came to his brothers, they stripped from him the toga with which he was clothed, and thrust him down into a pit.
Then, when they had sat down to take food, they caught sight of merchants who were making for Egypt with camels carrying various aromatics.
It came into their mind to sell Joseph to those merchants.

Qui emerunt Iosephum viginti nummis argenteis, eumque duxerunt in Aegyptum.

They bought Joseph for twenty silver coins, and led him into Egypt.

43. Ils envoient à leur père la robe de Joseph, teinte de sang.
Tunc fratres Josephi tinxerunt togam eius in sanguine haedi quem occiderant, et miserunt eam ad patrem cum his verbis: invenimus hanc togam; vide an toga filii tui sit.
Quam quum agnovisset, pater exclamavit: toga filii mei est; fera pessima devoravit Iosephum.

43. They send to their father Joseph’s robe, dyed with blood.
Then Joseph’s brothers dyed his robe in the blood of a kid which they had killed, and sent it to their father with these words: we have found this robe; see whether it is your son’s robe.
When he had recognized it, the father exclaimed: it is my son’s robe; a most savage wild beast has devoured Joseph.

Deinde scidit vestem, et induit cilicium.
Omnes liberi eius convenerunt ut lenirent dolorem patris. Sed Iacobus noluit accipere consolationem, dixitque: ego descendam moerens cum filio meo in sepulcrum.

Then he rent his garment, and put on sackcloth.
All his children gathered to soothe their father’s grief. But Jacob would not accept consolation, and said: I will go down, mourning, with my son into the sepulcher.

44. Putiphar achète Joseph.

44. Potiphar buys Joseph.

Putiphar Aegyptius emit Iosephum a mercatoribus.
Deus autem favit Putiphari causa Iosephi: omnia ei prospere succedebant.
Quam ob rem Iosephus benigne habitus est ab hero, qui praefecit eum domui suae.

Putiphar the Egyptian bought Joseph from the merchants.
But God favored Putiphar for Joseph’s sake: all things were succeeding prosperously for him.
For which reason Joseph was kindly treated by his master, who set him over his household.

Iosephus ergo administrabat rem familiarem Putipharis: omnia fiebant ad nutum eius, nec Putiphar ullius negotii curam gerebat.

Joseph therefore administered Putiphar’s household estate: everything was done at his nod, nor did Putiphar concern himself with any business.

45. Joseph est accusé par la femme de Putiphar et mis en prison.

45. Joseph is accused by the wife of Putiphar and put in prison.

Iosephus erat insigni et pulchra facie: uxor Putipharis eum pelliciebat ad flagitium.
Iosephus autem nolebat assentiri improbae mulieri.
Quadam die mulier apprehendit oram pallii eius; at Iosephus reliquit pallium in manibus eius, et fugit.

Joseph was of distinguished and beautiful face: Putiphar’s wife was seducing him to a flagitious act.
But Joseph did not wish to assent to the shameless woman.
On a certain day the woman seized the hem of his cloak; but Joseph left the cloak in her hands, and fled.

Mulier irata inclamavit servos, et Iosephum accusavit apud virum, qui, nimium credulus, coniecit Iosephum in carcerem.

The woman, enraged, cried out to the servants, and accused Joseph before her husband, who, excessively credulous, cast Joseph into prison.

46. Songes de deux officiers du roi Pharaon.

46. Dreams of two officers of King Pharaoh.

Erant in eodem carcere duo ministri regis Pharaonis: alter praeerat pincernis, alter pistoribus.
Utrique obvenit divinitus somnium eadem nocte.
Ad quos quum venisset Iosephus mane, et animadvertisset eos tristiores solito, interrogavit quaenam esset moestitiae causa.

There were in the same prison two ministers of King Pharaoh: one was presiding over the cupbearers, the other over the bakers.
To each there befell, by divine dispensation, a dream on the same night.
When Joseph had come to them in the morning, and had noticed them sadder than usual, he asked what was the cause of their sadness.

Qui responderunt: obvenit nobis somnium, nec quisquam est qui illud nobis interpretetur.
Nonne, inquit Iosephus, Dei solius est praenoscere res futuras? Narrate mihi somnia vestra.

They answered: a dream has befallen us, and there is no one who might interpret it for us.
"Is it not," said Joseph, "for God alone to foreknow future things? Relate to me your dreams."

47. Joseph explique le songe du grand échanson.

47. Joseph explains the dream of the chief cupbearer.

Tum prior sic exposuit Iosepho somnium suum: vidi in quiete vitem in qua erant tres palmites; ea paulatim protulit gemmas; deinde flores eruperunt, ac denique uvae maturescebant.
Ego exprimebam uvas in scyphum Pharaonis, eique porrigebam.
Esto bono animo, inquit Iosephus; post tres dies Pharao te restituet in gradum pristinum; te rogo ut memineris mei.

Then the former thus set forth to Joseph his dream: I saw in sleep a vine on which there were 3 shoots; it gradually put forth buds; then the flowers burst forth, and at last the grapes were ripening.
I was pressing the grapes into Pharaoh’s cup, and handing it to him.
Be of good cheer, said Joseph; after 3 days Pharaoh will restore you to your former rank; I ask you to remember me.

48. Il explique le songe du grand panetier.

48. He explains the dream of the chief baker.

Alter quoque narravit somnium suum Iosepho: gestabam in capite tria canistra in quibus erant cibi quos pistores solent conficere.
Ecce autem aves circumvolitabant, et cibos illos comedebant. Cui Iosephus: haec est interpretatio istius somnii: tria canistra sunt tres dies, quibus elapsis, Pharao te feriet securi, et affiget ad palum, ubi aves pascentur carne tua.

The other likewise narrated his dream to Joseph: I was bearing on my head three canisters in which were foods that bakers are accustomed to make.
Behold, however, birds were flying around, and were eating those foods. And Joseph to him: this is the interpretation of that dream: the three canisters are three days, after which have elapsed, Pharaoh will smite you with an axe, and will affix you to a stake, where birds will feed on your flesh.

49. Accomplissement des deux songes.

49. Fulfillment of the two dreams.

Die tertio, qui dies natalis Pharaonis erat, splendidum convivium parandum fuit.
Tunc rex meminit ministrorum suorum, qui erant in carcere.
Restituit praefecto pincernarum munus suum; alterum vero securi percussum suspendit ad palum.

On the third day, which was Pharaoh’s birthday, a splendid banquet had to be prepared.
Then the king remembered his ministers who were in prison.
He restored to the prefect of the cupbearers his office; but the other, struck with the axe, he suspended to a stake.

Ita res somnium comprobavit.
Tamen praefectus pincernarum oblitus est Iosephi, nec illius in se meriti recordatus est.

Thus the matter confirmed the dream.
Nevertheless the prefect of the cupbearers forgot Joseph, nor did he recall his merit toward him.

50. Songes du roi Pharaon.

50. Dreams of King Pharaoh.

Post biennium rex ipse habuit somnium.
Videbatur sibi adstare Nilo flumini; et ecce emergebant de flumine septem vaccae pingues, quae pascebantur in palude.
Deinde septem aliae vaccae macilentae exierunt ex eodem flumine, quae devorarunt priores.

After two years the king himself had a dream.
It seemed to him that he was standing by the Nile river; and behold, seven fat cows were emerging from the river, which were grazing in the marsh.
Then seven other lean cows came out from the same river, which devoured the former.

Pharao experrectus rursum dormivit, et alterum habuit somnium. Septem spicae plenae enascebantur in uno culmo, aliaeque totidem exiles succrescebant, espicas plenas consumebant.

Pharaoh, having awakened, slept again, and had a second dream. Seven full ears were sprouting on one stalk, and others, as many, meager, were growing up, and they were consuming the full ears.

51. Le grand échanson parle de Joseph au roi.

51. The chief cupbearer speaks to the king about Joseph.

Ubi illuxit, Pharao perturbatus convocavit omnes coniectores Aegypti, et narravit illis somnium; at nemo poterat illud interpretari.
Tum praefectus pincernarum dixit regi: confiteor peccatum meum; quum ego et praefectus pistorum essemus in carcere, uterque somniavimus eadem nocte.
Erat ibi puer hebraeus, qui nobis sapienter interpretatus est somnia; res enim interpretationem comprobavit.

When it grew light, Pharaoh, perturbed, summoned all the conjecturers of Egypt, and related the dream to them; but no one was able to interpret it.
Then the prefect of the cupbearers said to the king: I confess my sin; when I and the prefect of the bakers were in prison, each of us dreamed on the same night.
There was there a Hebrew youth, who wisely interpreted the dreams for us; for the event confirmed the interpretation.

52. Joseph explique le songe du roi.

52. Joseph explains the king's dream.

Rex arcessivit Iosephum, eique narravit utrumque somnium. Tum Iosephus Pharaoni: duplex, inquit, somnium unam atque eamdem rem significat.
Septem vaccae pingues et septem spicae plenae sunt septem anni ubertatis mox venturae; septem vero vaccae macilentae et septem spicae exiles sunt totidem anni famis, quae ubertatem secutura est.

The king summoned Joseph, and to him narrated both dreams. Then Joseph said to Pharaoh: the double dream signifies one and the same thing.
Seven fat cows and seven full ears are seven years of abundance soon to come; but the seven lean cows and the seven thin ears are just as many years of famine, which will follow the abundance.

Itaque, Rex, praefice toti Aegypto virum sapientem et industrium, qui partem frugum recondat in horreis publicis, servetque diligenter in subsidium famis secuturae.

Therefore, King, appoint over all Egypt a sapient and industrious man, who may store a portion of the crops in the public granaries, and preserve them diligently as a subsidy for the famine to follow.

53. Joseph est établi intendant de toute l'Egypte.

53. Joseph is established intendant of all Egypt.

Regi placuit consilium; quare dixit Iosepho: num quis est in Aegypto sapientior? Nemo certe fungetur melius illo munere. En tibi trado curam regni mei.

The counsel pleased the king; therefore he said to Joseph: is there anyone in Egypt wiser? Surely no one will discharge that office better than he. Behold, I hand over to you the care of my kingdom.

Tum detraxit e manu sua annulum, et Iosephi digito inseruit; induit illum veste byssina, collo torquem aureum circumdedit, eumque in curru suo secundum collocavit.
Iosephus erat triginta annos natu, quum summam potestatem a rege accepit.

Then he took off from his own hand the signet-ring, and put it on Joseph’s finger; he clothed him with a byssine garment, put a golden torque about his neck, and placed him in his second chariot.
Joseph was thirty years old when he received the supreme authority from the king.

54. Joseph met en réserve une partie des grains qu'il vend ensuite.

54. Joseph puts in reserve a portion of the grain that he then sells.

Iosephus perlustravit omnes Aegypti regiones, et per septem annos ubertatis congessit maximam frumenti copiam.
Secuta est inopia septem annorum, et in orbe universo fames ingravescebat.
Tunc Aegyptii, quos premebat egestas, adierunt regem, postulantes cibum.

Joseph traversed all the regions of Egypt, and during seven years of fertility he amassed a very great supply of grain.
There followed a dearth of seven years, and in the whole world the famine was growing graver.
Then the Egyptians, whom indigence was pressing, approached the king, requesting food.

Quos Pharao remittebat ad Iosephum. Hic autem aperuit horrea, et Aegyptiis frumenta vendidit.

whom Pharaoh sent back to Joseph. But he opened the granaries, and sold grain to the Egyptians.

55. Jacob envoie ses enfants en Egypte, et ne retient auprès de lui que Benjamin.

55. Jacob sends his sons into Egypt, and keeps back with him only Benjamin.

Ex aliis quoque regionibus conveniebatur in Aegyptum ad emendam annonam.
Eadem necessitate compulsus Iacobus misit illuc filios suos.
Itaque profecti sunt fratres Iosephi; sed pater retinuit domi natu minimum, qui vocabatur Beniaminus.

From other regions also, people convened in Egypt to buy provisions.
Compelled by the same necessity, Jacob sent his sons there.
And so Joseph’s brothers set out; but the father kept at home the youngest by birth, who was called Benjamin.

Timebat enim ne quid mali ei accideret in itinere.
Beniaminus ex eadem matre natus erat qua Iosephus, ideoque ei longe carior erat quam ceteri fratres.

For he feared lest anything evil might befall him on the journey.
Benjamin had been born from the same mother as Joseph, and therefore he was far dearer to him than the rest of the brothers.

56. Joseph fait semblant de les prendre pour des espions

56. Joseph pretends to take them for spies

Decem fratres, ubi in conspectum Iosephi venerunt, eum proni venerati sunt.
Agnovit eos Iosephus, nec ipse est cognitus ab eis.
Noluit indicare statim quis esset, sed eos interrogavit tanquam alienos: unde venistis, et quo consilio?

Ten brothers, when they came into Joseph’s sight, paid him reverence, prostrate.
Joseph recognized them, nor was he himself recognized by them.
He did not wish to indicate at once who he was, but interrogated them as if aliens: whence have you come, and to what purpose?

Qui responderunt: profecti sumus e regione Chanaan ut emamus frumentum.
Non est ita, inquit Iosephus; sed venistis huc animo hostili: vultis explorare nostras urbes et loca Aegypti parum munita.
At illi: minime, inquiunt; nihil mali meditamur.

They answered: we have set out from the region of Canaan to buy grain.
It is not so, says Joseph; but you have come here with a hostile intent: you want to explore our cities and the places of Egypt that are poorly fortified.
But they: by no means, they say; we are plotting nothing evil.

Duodecim fratres sumus; minimus retentus est domi a patre; alius vero non superest.

We are twelve brothers; the youngest has been kept at home by our father; another, however, does not survive.

57. Joseph retient Siméon jusqu'à ce qu'on lui ramène Benjamin.
Illud Iosephum angebat quod Beniaminus cum ceteris non aderat.
Quare dixit eis: experiar an verum dixeritis; maneat unus ex vobis obses apud me, dum adducatur huc frater vester minimus.

57. Joseph retains Simeon until Benjamin is brought back.
This was vexing Joseph, that Benjamin was not present with the others.
Wherefore he said to them: I will try whether you have told the truth; let one of you remain a hostage with me, until your youngest brother is brought here.

Ceteri, abite cum frumento.
Tunc coeperunt inter se dicere: merito haec patimur; crudeles fuimus in fratrem nostrum; nunc poenam huius sceleris luimus.
Putabant haec verba non intellegi a Iosepho, quia per interpretem cum eis loquebatur.

The others, depart with the grain.
Then they began to say among themselves: deservedly we are suffering these things; we were cruel to our brother; now we are paying the penalty of this crime.
They thought these words were not understood by Joseph, because he was speaking with them through an interpreter.

58. Les frères de Joseph s'en retournent.

58. The brothers of Joseph return.

Iosephus iussit fratrum saccos impleri tritico, et pecuniam quam attulerant reponi in ore saccorum; addidit insuper cibaria in viam.
Deinde dimisit eos, praeter Simeonem, quem retinuit obsidem.
Itaque profecti sunt fratres Iosephi; et quum venissent ad patrem, narraverunt ei omnia quae sibi acciderant.

Joseph ordered the brothers’ sacks to be filled with wheat, and the money which they had brought to be put back in the mouth of the sacks; moreover he added provisions for the journey.
Then he sent them away, except for Simeon, whom he kept as a hostage.
And so Joseph’s brothers set out; and when they had come to their father, they recounted to him all that had happened to them.

Quum aperuissent saccos, ut effunderent frumenta, mirantes repererunt pecuniam.

When they had opened the sacks to pour out the grain, amazed they found the money.

59. Jacob ne veut point laisser partir Benjamin.

59. Jacob does not at all wish to let Benjamin depart.

Iacobus, ut audivit Beniaminum arcessi a praefecto Aegypti, cum gemitu questus est.
Orbum me liberis fecistis: Iosephus mortuus est; Simeon retentus est in Aegypto; Beniaminum vultis abducere.
Haec omnia mala in me recidunt; non dimittam Beniaminum; nam si quid ei adversi acciderit in via, non potero ei superstes vivere; sed dolore oppressus moriar.

Jacob, when he heard that Benjamin was being summoned by the prefect of Egypt, complained with a groan.
You have made me bereft of my children: Joseph is dead; Simeon is detained in Egypt; you want to lead Benjamin away.
All these evils recoil upon me; I will not let Benjamin go; for if anything adverse should befall him on the way, I will not be able to live on surviving him; but, overwhelmed by grief, I shall die.

60. Ses enfants le pressent de consentir au départ de Benjamin.

60. His children press him to consent to Benjamin's departure.

Postquam consumpti sunt cibi quos attulerant, Iacobus dixit filiis suis: proficiscimini iterum in Aegyptum, ut ematis cibos.
Qui responderunt: non possumus adire praefectum Aegypti sine Beniamino; ipse enim iussit illum ad se adduci.
Cur, inquit pater, mentionem fecistis de fratre vestro minimo?

After the provisions they had brought were consumed, Jacob said to his sons: set out again to Egypt, that you may buy provisions.
They responded: we cannot go to the prefect of Egypt without Benjamin; for he ordered that he be brought to him.
Why, said the father, did you make mention of your youngest brother?

Ipse, inquiunt, nos interrogavit an pater viveret, an alium fratrem haberemus. Respondimus ad ea quae sciscitabatur; non potuimus praescire eum dicturum esse: adducite huc fratrem vestrum.

“He himself,” they say, “interrogated us whether our father was living, and whether we had another brother. We responded to the things he was inquiring; we could not foresee that he would say: ‘bring your brother here.’”

61. Jacob consent enfin au voyage de Benjamin.

61. Jacob finally consents to Benjamin's journey.

Tunc Iudas, unus e filiis Iacobi, dixit patri: committe mihi puerum; ego illum recipio in fidem meam; ego servabo, ego reducam illum ad te; nisi fecero, huius rei culpa in me residebit. Si voluisses eum statim dimittere, jam secundo huc rediissemus. Tandem victus pater annuit: quoniam necesse est, inquit, proficiscatur Beniaminus vobiscum.

Then Judah, one of the sons of Jacob, said to his father: entrust the boy to me; I take him under my guarantee; I will keep him, I will bring him back to you; if I do not do so, the blame for this matter shall rest on me. If you had been willing to send him off at once, we would by now have returned here a second time. At length the father, overcome, assented: since it is necessary, he said, let Benjamin set out with you.

Deferte viro munera et duplum pretium, ne forte errore factum sit ut vobis redderetur prior pecunia.

Carry gifts to the man and double payment, lest perhaps it was done by error that the prior money was returned to you.

62. Joseph fait préparer un grand repas à ses frères.

62. Joseph has a great feast prepared for his brothers.

Nuntiatum est Iosepho eosdem viros advenisse, et cum eis parvulum fratrem.
Iussit Iosephus eos introduci domum, et lautum parari convivium.
Illi porro metuebant ne arguerentur de pecunia quam in saccis repererant; quare purgaverunt se apud dispensatorem Iosephi.

It was announced to Joseph that the same men had arrived, and with them a little brother.
Joseph ordered them to be brought into the house, and that a sumptuous banquet be prepared.
They, moreover, were afraid lest they be accused concerning the money which they had found in the sacks; wherefore they cleared themselves before Joseph’s steward.

Iam semel, inquiunt, huc venimus; reversi domum, invenimus pretium frumenti in saccis. Nescimus quonam casu id factum fuerit; sed eamdem pecuniam reportavimus.
Quibus dispensator ait: bono animo estote.

Once already, they say, we have come here; having returned home, we found the price of the grain in the sacks. We do not know by what chance this was done; but we have brought back the same money.
To whom the steward said: be of good cheer.

Deinde adduxit ad illos Simeonem, qui retentus fuerat.

Then he brought to them Simeon, who had been detained.

63. Ils sont admis à l'audience de Joseph.

63. They are admitted to Joseph’s audience.

Deinde Iosephus ingressus est in conclave; ubi sui eum fratres exspectabant, qui eum venerati sunt offerentes munera.
Iosephus eos clementer salutavit, interrogavitque: salvusne est senex ille quem vos patrem habetis? Vivitne adhuc?

Then Joseph entered into the conclave; where his brothers were awaiting him, who venerated him, offering gifts.
Joseph clemently saluted them, and asked: Is that old man whom you have as father safe? Does he still live?

Qui responderunt: salvus est pater noster; adhuc vivit.
Iosephus autem, conjectis in Beniaminum oculis, dixit: iste est frater vester minimus, qui domi remanserat apud patrem? Et rursus: Deus sit tibi propitius, fili mi; et abiit festinans, quia commotus erat animo, et lacrimae erumpebant.

They answered: our father is safe; he still lives.
But Joseph, having cast his eyes upon Benjamin, said: is this your youngest brother, who had remained at home with the father? And again: May God be propitious to you, my son; and he departed in haste, because he was moved in spirit, and tears were bursting forth.

64. Joseph fait mettre sa coupe d'argent dans le sac de Benjamin.

64. Joseph has his silver cup put into Benjamin’s sack.

Iosephus, lota facie, regressus continuit se, et iussit apponi cibos. Tum distribuit escam unicuique fratrum suorum; sed pars Beniamini erat quintuplo major quam ceterorum. Peracto convivio, Iosephus dat negotium dispensatori ut saccos eorum impleat frumento, pecuniam simul reponat, et insuper scyphum suum argenteum in sacco Beniamini recondat.

Joseph, with his face washed, having returned, controlled himself, and ordered the food to be set on. Then he distributed victuals to each of his brothers; but Benjamin’s portion was fivefold greater than the others’. When the feast was completed, Joseph gives the task to the steward to fill their sacks with grain, to replace the money as well, and moreover to conceal his silver cup in Benjamin’s sack.

Ille fecit diligenter quod iussus fuerat.

He did diligently what he had been ordered.

65. Joseph envoie à leur poursuite.

65. Joseph sends in pursuit of them.

Fratres Iosephi sese in viam dederant, necdum procul ab urbe aberant.
Tunc Iosephus vocavit dispensatorem domus suae, eique dixit: persequere viros, et quum eos assecutus fueris, illis dicito: quare injuriam pro beneficio rependistis?
Subripuistis scyphum argenteum quo dominus meus utitur; improbe fecistis.

Joseph’s brothers had set themselves on the way, and were not yet far from the city.
Then Joseph called the dispenser of his house, and said to him: pursue the men, and when you have overtaken them, say to them: why have you repaid injury for benefit?
You have filched the silver cup which my lord uses; you have acted wickedly.

Dispensator mandata Iosephi perfecit: ad eos confestim advolavit; furtum exprobavit, rei indignitatem exposuit.

The steward fulfilled Joseph’s mandates: he flew at once to them; he reproached them for the theft, and exposed the indignity of the matter.

66. La coupe se trouve dans le sac de Benjamin.

66. The cup is found in Benjamin's sack.

Fratres Iosephi responderunt dispensatori: istud sceleris longe a nobis alienum est; nos, ut tute scis, retulimus bona fide pecuniam repertam in saccis; tantum abest ut furati simus scyphum domini tui. Apud quem furtum deprehensum fuerit, is morte mulctetur.
Continuo deponunt saccos et aperiunt; quos ille scrutatus invenit scyphum in sacco Beniamini.

Joseph’s brothers answered the steward: that crime is by far alien from us; we, as you yourself know, returned in good faith the money found in the sacks; so far is it from us that we should have stolen the cup of your lord. With whomsoever the theft shall be found, he shall be punished with death.
Immediately they set down their sacks and open them; and he, having scrutinized them, found the cup in Benjamin’s sack.

67. Ils retournent à la ville, accablés de chagrin.

67. They return to the city, overwhelmed with grief.

Tunc fratres Iosephi moerore oppressi revertuntur in urbem.
Adducti ad Iosephum, sese abiecerunt ad pedes illius. Quibus ille: quomodo, inquit, potuistis hoc scelus admittere?

Then Joseph’s brothers, oppressed with grief, return to the city.
Led to Joseph, they cast themselves at his feet. To whom he said: “How could you have committed this crime?”

Iudas respondit: fateor, res est manifesta; nullam possumus excusationem affere, nec audemus petere veniam aut sperare; nos omnes erimus servi tui.
Nequaquam, ait Iosephus; sed ille apud quem inventus est scyphus erit mihi servus; vos autem abite liberi ad patrem vestrum.

Judas replied: I confess, the matter is manifest; we can bring forward no excuse, nor do we dare to seek pardon or to hope; we all shall be your servants.
By no means, said Joseph; but the one with whom the goblet was found shall be my servant; but you, go free to your father.

68. Judas s'offre en servitude à la place de Benjamin.

68. Judah offers himself into servitude in place of Benjamin.

Tunc Iudas accedens propius ad Iosephum: te oro, inquit, Domine mi, ut bona cum venia me audias. Pater unice diligit puerum; nolebat primo eum dimittere; non potui id ab eo impetrare, nisi postquam spopondi eum tutum ab omni periculo fore. Si redierimus ad patrem sine puero, ille moerore confectus morietur.

Then Judas, drawing nearer to Joseph, said: I beg you, my lord, that you hear me with good pardon. The father loves the boy uniquely; at first he was unwilling to let him go; I could not obtain this from him except after I pledged that he would be safe from every peril. If we return to the father without the boy, he, worn out with grief, will die.

Te oro atque obsecro ut sinas puerum abire, meque pro eo addicas in servitutem; ego poenam, qua dignus est, mihi sumo et exsolvam.

I pray and beseech you to allow the boy to depart, and adjudge me to servitude in his stead; I take upon myself the penalty of which he is deserving, and I will discharge it.

69. Joseph se fait connaître à ses frères.

69. Joseph makes himself known to his brothers.

Interea Iosephus continere se vix poterat; quare iussit Aegyptios adstantes recedere.
Tum flens dixit magna voce: ego sum Iosephus; vivitne adhuc pater meus?
Non poterant respondere fratres eius nimio timore perturbati.

Meanwhile Joseph could scarcely contain himself; therefore he ordered the Egyptians standing by to withdraw.
Then, weeping, he said in a loud voice: I am Joseph; does my father still live?
His brothers could not answer, confounded by excessive fear.

Quibus ille amice: accedite, inquit, ad me: ego sum Iosephus, frater vester, quem vendidistis mercatoribus euntibus in Aegyptum; nolite timere: Dei providentia id factum est ut ego saluti vestrae consulerem.

To whom he kindly: “Draw near,” he said, “to me: I am Joseph, your brother, whom you sold to merchants going into Egypt; do not be afraid: by the providence of God this was done, so that I might provide for your salvation.”

70. Jacob les charge d'amener son père en Egypte.

70. Jacob charges them to bring his father into Egypt.

Iosephus haec locutus fratrem suum Beniaminum complexus est, eumque lacrimis conspersit.
Deinde ceteros quoque fratres collacrimans osculatus est. Tum demum illi cum eo fidenter locuti sunt.

Joseph, having spoken these things, embraced his brother Benjamin, and bedewed him with tears.
Then, weeping together, he also kissed the other brothers. Then at last they spoke with him confidently.

Quibus Iosephus: ite, inquit, properate ad patrem meum, eique nuntiate filium suum vivere, et apud Pharaonem plurimum posse; persuadete illi ut in Aegyptum cum omni familia commigret.

To them Joseph: Go, said he, make haste to my father, and announce to him that his son is alive, and that with Pharaoh he is very powerful; persuade him to migrate into Egypt with all his family.

71. Pharaon envoie des présents et des chariots à Jacob.

71. Pharaoh sends presents and chariots to Jacob.

Fama de adventu fratrum Iosephi ad aures regis pervenit; qui dedit eis munera perferenda ad patrem cum his mandatis: adducite huc patrem vestrum et omnem eius familiam, nec multum curate supellectilem vestram, quia omnia quae opus erunt vobis praebiturus sum, et omnes opes Aegypti vestrae erunt.
Misit quoque currus ad vehendum senem, et parvulos et mulieres.

The report about the advent of Joseph’s brothers reached the ears of the king; who gave them gifts to be carried to their father with these mandates: bring your father here and all his household, and do not be much concerned about your furniture, because I am going to furnish all the things that will be needful for you, and all the wealth of Egypt will be yours.
He also sent chariots to convey the old man, and the little ones and the women.

72. Les frères de Joseph annoncent à leur père qu'il est vivant.

72. Joseph’s brothers announce to their father that he is alive.

Fratres Iosephi festinantes reversi sunt ad patrem suum, eique nuntiaverunt Iosephum vivere, et principem esse totius Aegypti.
Ad quem nuntium Iacobus, quasi e gravi somno excitatus, obstupuit, nec primum filiis rem narrantibus fidem adhibebat. Sed, postquam vidit plaustra et dona sibi a Iosepho missa, recepit animum; et: mihi satis est, inquit, si vivit adhuc Iosephus meus; ibo, et videbo eum antequam moriar.

Joseph’s brothers, hastening, returned to their father, and announced to him that Joseph was alive, and was ruler of all Egypt.
At this message Jacob, as if roused from a heavy sleep, was astonished, and at first was not giving credence to his sons as they narrated the matter. But after he saw the wagons and the gifts sent to him by Joseph, he recovered his spirit; and: it is enough for me, he said, if my Joseph still lives; I will go, and I will see him before I die.

73. Jacob part avec toute sa famille pour aller en Egypte.

73. Jacob departs with all his family to go to Egypt.

Iacobus profectus cum filiis et nepotibus pervenit in Aegyptum, et praemisit Iudam ad Iosephum ut eum faceret certiorem de adventu suo.
Confestim Iosephus processit obviam patri: quem ut vidit, in collum ejus insiliit, et flens flentem complexus est.
Tum Iacobus: satis diu vixi, inquit; nunc aequo animo moriar, quoniam conspectu tuo frui mihi licuit, et te mihi superstitem relinquo.

Jacob set out with his sons and grandchildren and arrived in Egypt, and he sent Judah ahead to Joseph to apprise him of his arrival.
At once Joseph went forth to meet his father: when he saw him, he leapt upon his neck, and, weeping, embraced him as he wept.
Then Jacob: I have lived long enough, he said; now with equanimity I shall die, since it has been permitted me to enjoy the sight of you, and I leave you surviving me.

74. Joseph annonce au roi l'arrivée de son père.

74. Joseph announces to the king the arrival of his father.

Iosephus adiit Pharaonem, eique nuntiavit patrem suum advenisse; constituit etiam quinque e fratribus suis coram rege.
Qui eos interrogavit quidnam operis haberent; illi responderunt se esse pastores.
Tum rex dixit Iosepho: Aegyptus in potestate tua est; cura ut pater et fratres tui in optimo loco habitent; et, si qui sint inter eos gnavi et industrii, trade eis curam pecorum meorum.

Joseph approached Pharaoh, and announced to him that his father had arrived; he also set five of his brothers before the king.
He asked them what sort of work they had; they answered that they were shepherds.
Then the king said to Joseph: Egypt is in your power; take care that your father and your brothers dwell in the best place; and, if there are any among them active and industrious, entrust to them the care of my flocks.

75. Joseph présente son père à Pharaon.

75. Joseph presents his father to Pharaoh.

Iosephus adduxit quoque patrem suum ad Pharaonem, qui, salutatus a Iacobo, percontatus est ab eo qua esset aetate.
Iacobus respondit regi: vixi centum et triginta annos, nec adeptus sum senectutem beatam avorum meorum. Tum, bene precatus regi, discessit ab eo.
Iosephus autem patrem et fratres suos collocavit in optima parte Aegypti, eisque omnium rerum abundantiam suppeditavit.

Joseph also brought his father to Pharaoh, who, after being saluted by Jacob, inquired of him of what age he was.
Jacob answered the king: I have lived 130 years, nor have I attained the blessed old age of my forefathers. Then, having blessed the king, he departed from him.
Joseph moreover settled his father and his brothers in the best part of Egypt, and supplied to them an abundance of all things.

76. Jacob demande à être enterré dans le tombeau de ses pères.

76. Jacob asks to be buried in the tomb of his fathers.

Iacobus vixit septem et decem annos postquam commigrasset in Aegyptum.
Ubi sensit mortem sibi imminere, arcessito Iosepho dixit: si me amas, iura te id facturum esse quod a te petam, scilicet ut ne me sepelias in Aegypto, sed corpus meum transferas ex hac regione, et condas in sepulcro maiorum meorum.
Iosephus autem: faciam, inquit, quod iubes, pater.

Jacob lived seventeen years after he had migrated into Egypt.
When he sensed death was impending for him, with Joseph summoned he said: if you love me, swear that you will do that which I ask of you, namely that you not bury me in Egypt, but that you transfer my body from this region and lay it in the sepulchre of my ancestors.
But Joseph said: I will do what you command, father.

Iura ergo mihi, ait Iacobus, te certo id facturum esse.
Iosephus iuravit in verba patris.

Swear therefore to me, said Jacob, that you will certainly do that.
Joseph swore according to his father’s words.

77. Joseph présente ses deux fils à Jacob pour qu'il les bénisse.

77. Joseph presents his two sons to Jacob so that he may bless them.

Iosephus adduxit ad patrem duos filios suos Manassem et Ephraïmum; posuit Manassem, qui natu maior erat, ad dextram senis, Ephraïmum vero minorem ad sinistram eius.
At Iacobus decussans manus dextram imposuit Ephraïmo, sinistram autem Manassi, et utrique simul bene precatus est.
Quod Iosephus animadvertens aegre tulit, et conatus est manus patris commutare.

Joseph brought to his father his two sons, Manasseh and Ephraim; he placed Manasseh, who was elder by birth, at the right hand of the old man, but Ephraim, the younger, at his left.
But Jacob, crossing his hands, laid the right upon Ephraim, and the left upon Manasseh, and blessed both at the same time.
Observing this, Joseph took it ill, and tried to change his father's hands.

At pater restitit, dixitque Iosepho: scio, fili mi, scio hunc esse maiorem natu, et illum minorem; id prudens feci.
Ita Iacobus Ephraïmum Manassi anteposuit.

But the father resisted, and said to Joseph: I know, my son, I know that this one is the elder by birth, and that one the younger; I did it knowingly.
Thus Jacob preferred Ephraim to Manasseh.

78. Joseph rend les derniers devoirs à son père.

78. Joseph renders the last honors to his father.

Ut vidit Iosephus exstinctum patrem, ruit super eum flens, et osculatus est eum, luxitque illum diu.
Deinde praecepit medici ut condirent corpus; et ipse cum fratribus multisque Aegyptiis patrem deportavit in regionem Chanaan.
Ibi funus fecerunt cum magno planctu, et sepelierunt corpus in spelunca ubi iacebant Abrahamus et Isaacus; reversique sunt in Aegyptum.

When Joseph saw his father deceased, he rushed upon him weeping, and kissed him, and he mourned him for a long time.
Then he ordered the physicians to embalm the body; and he himself with his brothers and many Egyptians transported his father into the region of Canaan.
There they made the funeral with great lamentation, and they buried the body in the cave where Abraham and Isaac were lying; and they returned into Egypt.

79. Joseph console ses frères.

79. Joseph consoles his brothers.

Post mortem patris, timebant fratres Iosephi ne ulcisceretur iniuriam quam acceperat; miserunt igitur ad illum rogantes nomine patris ut eam oblivisceretur, sibique condonaret.
Quibus Iosephus respondit: non est quod timeatis. Vos quidem malo in me animo fecistis; sed Deus convertit illud in bonum; ego vos alam et familias vestras.

After the death of the father, Joseph’s brothers were afraid lest he should take vengeance for the injury he had received; therefore they sent to him, asking in the name of the father that he forget it, and condone it for them.
To whom Joseph replied: there is nothing for you to fear. You indeed acted against me with evil intent; but God turned that into good; I will sustain you and your families.

Consolatus est eos plurimis verbis, et leniter cum illis locutus est.

He consoled them with very many words, and spoke gently with them.

80. Mort de Joseph.

80. Death of Joseph.

Iosephus vixit annos centum et decem; quumque esset morti proximus, convocavit fratres suos, et illos admonuit se brevi moriturum esse.
Ego, inquit, iam morior; Deus vos non deseret, sed erit vobis praesidio, et deducet vos aliquando ex Aegypto in regionem quam patribus nostris promisit. Oro vos atque obtestor ut illuc ossa mea deportetis.

Joseph lived one hundred and ten years; and when he was near to death, he convoked his brothers, and admonished them that he would shortly die.
“I,” he said, “am now dying; God will not desert you, but will be for you a protection, and will someday lead you out of Egypt into the region which he promised to our fathers. I beg you and I adjure you to transport my bones there.”

Deinde placide obiit. Corpus eius conditum est, et in feretro positum.

Then he passed away peacefully. His body was embalmed, and placed on a bier.

81. Après la mort de Joseph, les Israélites sont persécutés.

81. After the death of Joseph, the Israelites are persecuted.

Interea posteri Iacobi, seu Hebraei, numero aucti sunt mirum in modum, et eorum multitudo crescens in dies metum incutiebat Aegyptiis.
Rex novus solio potitus est, qui Iosephum non viderat, nec merita eius recordabatur.
Is igitur, ut Hebraeos opprimeret, primum duris illos laboribus conficiebat; deinde edixit etiam ut parvuli eorum recens nati in flumen proiicerentur.

Meanwhile the descendants of Jacob, or the Hebrews, were increased in number in a wondrous manner, and their multitude, growing day by day, instilled fear in the Egyptians.
A new king took possession of the throne, who had not seen Joseph, nor did he remember his merits.
Therefore, in order to oppress the Hebrews, he first wore them down with harsh labors; then he even decreed that their little ones, newly born, be cast into the river.