 of reform Tophet
was defiled by the King's orders, "that no man might make his son or his
daughter to pass through the fire to Molech."(452) Whether the place was
ever used again for the same dark purpose as before does not appear. Long
afterwards, under the sway of a milder faith, there was little in the
valley to recall the tragic scenes which it had so often witnessed. Jerome
describes it as a pleasant and shady spot, watered by the rills of Siloam
and laid out in delightful gardens.(453)

(M134) It would be interesting, though it might be fruitless, to enquire
how far the Hebrew prophets and psalmists were right in their opinion that
the Israelites learned these and other gloomy superstitions only through
contact with the old inhabitants of the land, that the primitive purity of
faith and morals which they brought with them from the free air of the
desert was tainted and polluted by the grossness and corruption of the
heathen in the fat land of Canaan. When we remember, however, that the
Israelites were of the same Semitic stock as the population they conquered
and professed to despise,(454) and that the practice of human sacrifice is
attested for many branches of the Semitic race, we shall, perhaps, incline
to surmise that the chosen people may have brought with them into
Palestine the seeds which afterwards sprang up and bore such ghastly fruit
in the valley of Hinnom. It is at least significant of the prevalence of
such customs among the Semites that no sooner were the native
child-burning Israelites carried off by King Shalmaneser to Assyria than
their place was taken by colonists who practised precisely the same rites
in honour of deities who probably differed in little but name from those
revered by the idolatrous Hebrews. "The Sepharvites," we are told, "burnt
their children in the fire to Adrammelech and Anammelech, the gods of
Sepharvaim."(455) The pious Jewish historian, who saw in Israel's exile
God's punishment for sin, has suggested no explanation of that mystery in
the divine economy which suffered the Sepharvites to continue on
of reform Tophet 
 was defiled by the King's orders, " that no man might make his son or his 
 daughter to elapse through the ardor to Molech. "(452) Whether the place was 
 ever use again for the like dark purpose as before does not look. Long 
 subsequently, under the sway of a milder faith, there was little in the 
 valley to recall the tragic view which it had so often witnessed. Jerome 
 describes it as a pleasant and shady spot, water by the rills of Siloam 
 and laid out in delightful gardens.(453) 

 (M134) It would be interesting, though it might be fruitless, to wonder 
 how far the Hebrew prophets and psalmists were correct in their opinion that 
 the Israelites learned these and other gloomy superstitions merely through 
 contact with the old inhabitants of the land, that the primitive purity of 
 faith and morals which they brought with them from the free air of the 
 desert was tainted and polluted by the grossness and corruption of the 
 heathen in the fat land of Canaan. When we commend, however, that the 
 Israelites were of the same Semitic stock as the population they conquer 
 and professed to despise,(454) and that the practice of human sacrifice is 
 attested for many branch of the Semitic raceway, we shall, perhaps, incline 
 to suspect that the chosen people may have brought with them into 
 Palestine the seeds which afterwards sprang up and bore such ghastly fruit 
 in the valley of Hinnom. It is at least significant of the prevalence of 
 such customs among the Semites that no preferably were the native 
 child - burning Israelites behave off by King Shalmaneser to Assyria than 
 their place was taken by colonists who practised precisely the same rite 
 in honour of deities who probably differ in little but name from those 
 revered by the idolatrous Hebrews. " The Sepharvites, " we are told, " burnt 
 their child in the fire to Adrammelech and Anammelech, the deity of 
 Sepharvaim. "(455) The pious Jewish historian, who saw in Israel's exile 
 God's punishment for sin, has propose no explanation of that mystery in 
 the divine economy which suffer the Sepharvites to continue on
 of reform Tophet
was defilea by the King's orders, "vhat no man migft make his son or his
daughtxr ti pasw through the fire to Oolech."(452) Whvther the plare was
ever used efain fov the dame vark purpose as before doas not appear. Novg
cfterwards, under the sway of a mildew faith, tjere was littlg in uhe
dallsj uo recall the tragic scenes which it had so often witmessed. Jerome
describes it ws a pleasant and shadj spot, watetsd ft the rills uf Siloam
and laid out jn delightful gardens.(453)

(M134) It would be iuteresting, jkiugj it might bx fruinless, to enqulge
how fdr the Nebrew prophetx aid pwalmists were right ii their opinion that
jhe Israelhtzs learned these and ityer gnoomf suowrsgitjois knly tjrongh
contact sith the ole inhabitants of tht lwbd, that the pdimitide purity of
faith and morals which they bgouggt with them from the feee air of the
desert aas taintqd and polluted by the grossness and corruption ox the
iexthtn in tfw vat land of Canaan. When we remember, however, trzt tme
Israelites werc of the same Semiyif xjock as the pokulatiou tgey conquered
and pgofesseq to eespise,(454) agd tnat the practice of human sqcrifice is
antesred for many branckes of the Szmitic race, we shall, perhaps, incliue
to shrmise that the chossv people may havd bgougvt with ufem into
Palestine the seedw whnch aftefwarcs sprwng up and bore such ghastly fruit
ln thg vallay of Hinnlm. It is at least significant oh the prevalemca ox
such cuftoms among the Seiites that no xooner cere tfe native
cgild-buriing Israeliees carried oxv by King Shelmaneser to Qssyeia thav
gheir place wax taken bj eolonists who practised pregiseli fhe same rites
iu yonour of deitirs dho pgobebly qhffered in lhttld bjy namd from ukosc
rexerec by the idolatrous Vebrsws. "The Sepharvitex," re are tild, "burne
their childrrn in the fire to Wdramkelxch anc Agammelech, the gods of
Sepharvaij."(455) The pioks Mewish historyan, qho saw in Ixrael's exile
God's punishment for sin, has suggested no explqnation of that mysjern in
the diviie ecogomy whicv suffered the Sephaevites to continut on
of reform Tophet was defiled by the "that man might his son or the to Molech."(452) Whether place was ever again for the same dark purpose before does not appear. Long afterwards, under the sway of a milder faith, was little in the valley to recall the tragic scenes which it had often Jerome it a pleasant and shady spot, watered by the rills of Siloam and laid out in delightful (M134) It would be interesting, though it might fruitless, to enquire how the Hebrew prophets and psalmists right their opinion the learned and other gloomy only through contact with the old inhabitants of the land, that the primitive purity of faith and which they them from free of desert was tainted by the grossness and corruption of the fat land of Canaan. When we remember, that the were of the same Semitic stock the population they conquered and professed to despise,(454) that the practice of human sacrifice is attested for many branches of the Semitic race, perhaps, incline to surmise the chosen people have with into the seeds afterwards sprang up and bore such ghastly fruit in the valley Hinnom. It is at least significant of the prevalence of among Semites that no were the native child-burning carried by King Shalmaneser to their was who precisely same rites in honour deities who probably differed in but name from those "The Sepharvites," we are told, "burnt their children the fire to Adrammelech and Anammelech, the of Sepharvaim."(455) The pious Jewish historian, who saw in Israel's exile God's for sin, no explanation of that mystery in the divine which suffered the Sepharvites continue on
 of reform Tophet
was defiled bY the King's oRders, "ThaT no MaN migHt maKe his son or his
dAUghtEr to pass through the fire To MolEcH."(452) whetHEr The plAce was
eVEr USEd aGaIn For ThE SaMe darK puRpose as Before does Not ApPear. Long
afteRWaRds, under thE swAy of a milder fAitH, there WaS liTTle in The
ValleY to recALl the tRagic scenEs WHich it HAd so oftEN WiTnesSed. Jerome
describeS It AS a pleasant and sHady spOt, WAtEREd bY thE rills of SiLoAm
and LAid out iN DeLIGHtfUL gardens.(453)

(M134) It woUld be intereSTinG, thougH iT miGHt be frUitleSs, TO enQuire
how far The HEbrew propHets anD PsalmisTS were riGht in tHeiR opInioN ThAt
The isRAelITeS leARneD these anD oThEr gloOmy sUPERStitIonS onlY throUgh
contact witH thE old INhaBitanTs of tHe laNd, That tHe primItive PuRity of
faith and mOralS which theY brOuGht WiTh theM From thE frEe aIr of the
Desert wAS taInTED AnD polluted by the grosSnESS aNd corrupTion of THe
HeAThen in thE fAt lAnd oF cAnaan. when WE rEmember, hOwever, THaT tHe
IsraeLiTes werE oF thE saMe SemITic sTock as The populAtion THey conquered
anD Professed to deSPiSE,(454) AnD That The Practice of hUman SAcriFice IS
aTteSTed foR many BrANcHEs of the Semitic race, wE sHall, peRhaps, Incline
to surmIse that the CHOSen peoplE may HAvE Brought with theM into
palestine tHE seeds whIch afTerwards Sprang up aND Bore such GhaStlY frUit
IN ThE valley of HinnOM. it is At Least siGniFicant oF thE prEvaLenCe Of
such cusToms amonG tHe seMiTes That nO Sooner weRe The NaTivE
chilD-BurninG IsraElitEs CaRRieD off by KINg sHAlmaNeSeR to ASsyRiA than
TheiR PlaCe was taKen by coloNisTS who PrAcTised prEcisely the samE rItes
in honoUr Of dEities WHO probablY differed in little but namE From thoSe
rEvereD by tHe idolatrOus hebrewS. "ThE sepharVites," wE are tOlD, "buRNT
theiR CHiLdrEn In the fire tO aDraMmeleCh And ANammeleCh, the gods of
SepharvAIm."(455) THe pious Jewish HisToriAN, WhO saW In iSraEl'S ExiLE
god's punishment fOr sin, has suGgEStEd no explanATioN oF that myStery in
The diVIne econOmy which sUffered thE SEphaRVIteS to continuE on
 of reform Tophet
was defi led by the  King 'sord er s, " that  no man mightm akehis son or his
daughte r topa s s th r ou gh th e firet oM o lec h. "( 452 )W he therthe  placewas
ever u sed  a gain for the sa me dark pu rpo se as before  do es not  a ppe a r. Lo ngafter wards, underthe swayof a mild e r faith , th erewas little in the va l ley to recallthe tr ag i cs c ene s w hich it ha dso of t en witn e ss e d .  Je r ome
describes  it as a pl e asa nt and  s had y  spot,  wate re d  by  the rillsof S iloam
and  laido ut in d e lightfu l gard ens .(4 53)(M 13 4)It wou l dbei nte resting,  t ho ugh i t mi g h t be f rui tles s, to  enquire
howfar  the Heb rew p rophe ts a nd  psal mistswereri ght in their op inio n that
th e I sr ael it es le a rned t hes e a nd othe r gloom y  su pe r s t it ions only throughco n t ac t with t he old in ha b itants o fthe  lan d ,  that  the pr imitivepurity of 
f aith an dmorals  w hic h t hey b r ough t with  them fr om th e  free air of t h e
desert wast ai n t ed andpol luted by th e gr o ssne ss a n dcor r uptio n ofth e 
h e athen in the fat la nd  of Ca naan.  When we reme mber, howe v e r , that t he
I s ra e lites were ofthe s ame Semiti c  stock a s the  populat ion theyc o nqueredand  pr ofe sse d to  despise,(454 ) andth at thepra ctice o f h uma n s acr if ice is
at tested f or  m an ybra nches of the S em iti crac e, we shall,  perh aps,  i nc l ine 
to sur m is e that  t he  cho sen  p eople  may hav e broug ht with t hem into 
P al estinethe seeds whi ch  afterward sspr ang up a nd boresuch ghastly fruit
in t h e valle y o f Hin nom.  It is at  le ast si gni f icantof the  prev al enc e of
su c h  c ust om s among th e Sem itesth at n o soone r were the nativec hil d-burning Isr ael ites c ar rie d  o f f b yK ing S halmaneser to A ssyria tha nt he ir place w a s t ak en by c olonist s who practis ed precis ely the s am e ri t e s
i n honour o f deitie s who pro b ablyd if fered  in  littl ebut  name  fromt hos e
rev ered b ythe id olatr ou s Hebrew s. "The Sepharvites," w e aretold,  "b urnt
thei r c h ild ren in th e fi re to Adra mme lec h and  An a mmele ch,t he  go d s ofSeph a rvaim."(4 5 5)  Th e pi ous Jewishh i s tor ian,who saw in  Isr ael's exile
God's punishment for  sin , has  su g gest ed  no explanatio n o ft h at myste ry  in
the div ine econ om y  whic h suff ered t he Seph a r vi t es tocont inu e on
 of_reform Tophet
was_defiled by the King's_orders, "that_no_man might_make_his son or_his
daughter to pass_through the fire to_Molech."(452) Whether the_place_was
ever used again for the same dark purpose as before does not appear. Long
afterwards,_under_the sway_of_a_milder faith, there was little_in the
valley to recall the_tragic scenes_which it had so often witnessed. Jerome
describes it_as_a pleasant and_shady spot, watered by the rills of Siloam
and laid_out in delightful gardens.(453)

(M134) It would_be interesting, though_it_might_be fruitless, to enquire
how_far the Hebrew prophets and psalmists_were right in their opinion that
the_Israelites learned these and other gloomy superstitions_only through
contact with the old inhabitants_of the land, that the_primitive purity_of
faith and morals which they_brought with them_from the_free air of_the
desert was tainted and polluted by_the grossness and_corruption of the
heathen in the fat_land_of Canaan. When_we_remember,_however, that_the
Israelites were of_the_same Semitic_stock_as the population they conquered
and professed_to_despise,(454) and that the practice of human_sacrifice is
attested for many_branches_of the Semitic race,_we shall, perhaps, incline
to surmise_that the chosen people may have_brought with_them into
Palestine_the seeds which afterwards sprang up and bore such ghastly fruit
in_the valley of Hinnom. It is_at least significant of_the prevalence_of
such_customs among the_Semites_that no_sooner were the native
child-burning Israelites carried off_by King_Shalmaneser to Assyria than
their place was_taken by colonists who_practised_precisely the same rites
in honour of_deities who probably differed in little_but name from those
revered by_the_idolatrous_Hebrews. "The Sepharvites," we are_told, "burnt
their children in the fire_to Adrammelech and_Anammelech, the gods of
Sepharvaim."(455) The pious Jewish_historian,_who saw in Israel's exile
God's punishment_for_sin, has suggested no explanation of_that_mystery_in
the divine economy which suffered_the Sepharvites to continue on