Now it must be confessed, as it is not pretended there
was any miracle here, that there is not a more unlikely tale in all Herodotus, than this must be allowed to be upon the footing of the translation. The translator calls Zerah an Ethiopian, which should either mean he dwelt in Arabia, as he really did, and this gave him no advantage, or else that he was a stranger, who originally came from the country above Egypt; and, either way, it would have been impossible, during his whole life-time, to have collected a million of men, one of the greatest armies that ever stood upon the face of the earth, nor could he have fed them though they had ate the whole trees that grew in his country, nor could he have given every hundredth man one drink of water in a day from all the wells he had in
his country. .
Here, then, is an obvious triumph for infidelity, because, as I have said, no supernatural means are pretended. But had it been translated, that Zerah was a black-moor, a Cushite-negro, and prince of the Cushites, that were carriers in the Isthmus, an Ethiopian shepherd, then the wonder ceased. Twenty camels, employed to carry couriers upon them, might have procured that number of men to meet in a short space of time, and, as Zerah was the aggressor, he had time to choose when he should attack his enemy; every one of these shepherds carrying with them their provision of flour and water, as is their invariable custom, might have fought with Asa at Gerar, without eating a loaf of Zerah's bread, or drinking a pint of his water.
The next passage I shall mention is the following: "The labour of Egypt, and merchandise of Ethiopia, and of the
