Jehovah, the ancient name of God. No people ever pronounced it "Geova," as the French do; they pronounced it "Iëvo"; you find it so written in Sanchoniathon, cited by Eusebius, Prep., book x.; in Diodorus, book ii.; and in Macrobius, Sat., book i. All nations have pronounced it _ie_ and not _g_. This sacred name was formed out of the vowels _i_, _e_, _o_, _u_, in the east. Some pronounced _ïe_, _oh_, with an aspirate, _i_, _e o_, _va_. The word was always to be constituted of four letters, although we have here used five, for want of power to express these four characters. We have already observed that, according to Clement of Alexandria, by seizing on the correct pronunciation of this name a person had it in his power to produce the death of any man. Clement gives an instance of it. Long before the time of Moses, Seth had pronounced the name of "Jehovah," as is related in the fourth chapter of Genesis; and, according to the Hebrew, Seth was even called "Jehovah." Abraham swore to the king of Sodom by Jehovah, chap. xiv. 22. From the word "Jehovah," the Latins derived "_Jove_," "_Jovis_," "_Jovispeter_," "_Jupiter_." In the bush, the Almighty says to Moses, "My name is Jehovah." In the orders which he gave Him for the court of Pharaoh, he says to him: "I appeared to Abraham, Isaac, and Jacob, as the mighty God, only by my name, Adonai,' I was not known to them, and I made a covenant with them." The Jews did not for a long time pronounce this name. It was common to the Phœnicians and Egyptians. It signified, that which is; and hence, probably, is derived the inscription of Isis: "I am all that is." JEPHTHAH. SECTION I. It is evident from the text of the Book of Judges that Jephthah promised to sacrifice the first person that should come out of his house to congratulate him on his victory over the Ammonites. His only daughter presented herself before him for that purpose; he tore his garments and immolated her, after having promised her to go and deplore in the recesses of the mountains the calamity of her dying a virgin. The daughters of Israel long continued to celebrate this painful event, and devoted four days in the year to lamentation for the daughter of Jephthah. In whatever period this history was written, whether it was imitated from the Greek history of Agamemnon and Idomeneus, or was the model from which that history was taken; whether it might be anterior or posterior to similar narratives in Assyrian history is not the point I am now examining. I keep strictly to the text. Jephthah vowed to make his daughter a burnt offering, and fulfilled his vow. It was expressly commanded by the Jewish law to sacrifice men devoted to the Lord: "Every man that shall be devoted shall not be redeemed, but shall be put to death without remission." The Vulgate translates it: "He shall not be redeemed, but shall die the death."