Zabii whence the whole of their Theologie was termed Zabaisme allowed not of any but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Deities the chief whereof was the Sun As for the Demons and Heroes they seem to have had their first institution in Phenicia or Egypt and belonged more properly to the Grecians § 8. Of the Persians their natural Theologie its symbolizing with the Chaldean To the Natural Theologie of the Assyrians we may refer also that of the Persians For the ancient Persian Magi as we shall hereafter prove in the Persian Philosophie received their first Institutes and Rites from the Chaldean Zabii which is sufficiently evident by their Symbolization For look as the Sun was called by the Chaldeans Bel and El from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El and worshipt at Ur under the Symbol of fire because they supposed him to be composed of fire as the original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or signifies so amongst the Persians The Sun stiled Amanus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun the Sun was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Omanus or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Amanus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chama or Ama which signifies both the Sun and fire or the fiery Sun from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chom Heat Thus Strabo lib. 11. makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Persian God from this Amanus Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sprang the Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamanim which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pyraethea sacred fires or rather Hearths where their sacred fire was preserved and worshipped as a symbol of the Sun their fiery God Hence Levit. 26.30 we read of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chamanicem Levit. 26.30 which some render your images but Vossius de Idol lib. 2. c. 19. translates it Pyraea vel pyraethea vestra your Hearths whereon your sacred fire the symbol of the Sun is preserved and worshipped answerable to that at Vr in Chaldea In imitation whereof the Grecians also had their sacred fire which they worshipped called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. saies Vossius from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fire of Jah or Jehovah of which see more in the Chaldean Philosophie This Amanus or Sun God worshipt under the Symbol of fire was called also by the Persians Mithras So Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amongst the Persians the Sun is called Mithras Again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithras is the chief God amongst the Persians Mithras The Origination of the word Vossius de Idolol lib. 2. c. 9. fetcheth from the Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mether or Mither which signifies Great and in the comparative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithri or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mithra Greater the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lord or Major whence Scaliger derives Mithridates c. Farther that the Sun was the Supreme God the Persians worshipped is evident from the Sacrifices they performed Horses sacrificed to the Sun Of which Herodotus lib. 1. gives us this account 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They worship the Sun as the only God and sacrifice Horses to him The like Strabo 11. and Trogus or Justin lib. 1. The Persians believe the Sun to be the only God and consecrate Horses to him This piece of Asiatick Idolatrie was imitated by the Israelites as it appears from 2 King 23.11 where 't is said 2 King 23.11 Josias abolished the Horses that the Kings of Judah had given to the Sun and burnt the chariots of the Sun with fire This plainly refers to this Persian Idolatrie which the Israelites had suckt in Whence also Ezek. 8.16 Ezek. 8.16 The Israelites are reprehended for that they turned their faces towards the East and worshipped the Sun Which was a piece of superstition they borrowed from these Asiaticks Albeit the Persians admitted some kind of Symbols in the worship they performed to the Sun their supreme God yet they rejected all kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images as unmeet to have any place in their Natural Theologie Thus Owen de Theolog. lib. 3. cap. 8. pag. 223. In those ancient times amongst many Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Images were in no use no not known yea some abhorred them This is evident of the Persians who took them away c. Thus we have gone thorough the Natural Theologie of the Chaldeans and Persians shewing how both worshipped the Sun as their supeme God under the natural Symbols of sacred Fire Kissing the hand bowing towards the East c. without those pompous Images and Ceremonies which the Grecian Hellenisme afterwards introduced The Zabii and Magi the first Institutors of this Natural Theologie As for the main composers and promoters of this Natural Theologie they were Philosophers especially Astrologers who were called by the Chaldeans Zabii whence their Theologie was called Zabaisme which contained Institutes for the right worshipping their Planetary Deities which were the figments of their Astrological Contemplations and admirations These Philosophers or Astrologers we called by the Persians who borrowed the choicest parts of their Natural Theologie or worship from the Chaldean Zabii as we have hereafter proved in our Discourse of the Chaldean and Persian Philosophie Yea according to the relation of our English men who visited East-India Anno 1595. The Bamians Priests of those Indians who inhabit Cambaia worship the Sun for their God professing themselves to be descended from Noah c. as Sandford Descens l. 2. § 84. Now to sum up the Heads of this Demonstration It seems evident that these Chaldeans and Persians took the Original Idea of this their Natural Worship performed to the Sun from that worship which was due and so performed by the holy seed of Shem to the true God Creator of Heaven and Earth in whose room they place the Sun because their foolish hearts could not comprehend the Invisible God § 9. The Egyptians Natural Theologie We now proceed to the Natural Theologie of the Egyptians who also worshipped the Sun as their chief Natural God So in the Egyptian Theologie they stile the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The only God of Heaven The Original cause how the Sun came to be Deified and worshipped by the Egyptians was their natural inclination to Astrologie for which they had no small advantages by reason of the situation of their countrey and the serenitie of the Heavens in those Parts which induced them to spend much time in eye-pleasing contemplations of the Sun whence their hearts were enticed first into Admiration and thence into an Idolatrick Adoration thereof as has before § 4. been proved out of Diodorus lib. 1. and others The Sun stiled Horus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sun was worshipped by the Egyptians under sundry Symbolick appellations 1. He was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Horus or Orus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light fire or the Sun Os being added by the Grecians according to their wonted
Deitie The Persian Natural Theologie Amanus the Sun from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lev. 26.30 Mithras the Sun Horses sacrifized to the Sun as 2 King 23.11 The Natural Theologie of of the Magi the same with that of the Zabii The Egyptians Natural Theologie The Sun stiled Orus Osiris Mnevis Esa 19.18 Apis. The Egyptian Demons The Phenician Natural Theologie The Sun called Baal Beelsamen Aglibelus Moloch Eleagabalus Adon c. The Moon Astarte c. The Phenician Baalim The Grecian Natural Theologie The first Grecian Gods Planetarie The Sun named and worshipped in Saturne Jupiter Dis Dies pater Jao Apollo and Bacchus The Grecian Demons The design of the New Platonists of Alexandria to reforme their Natural Theologie The Roman Natural Theologie Janus the Sun c. § 1. The distribution of Theologie into Fabulous Natural and Civil PAgan Theologie as we formerly hinted was anciently distributed into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Mythick which sprang from the Poets figments 2. Physick which resulted from the Mysteries of Nature and mans corrupt contemplations thereon 3. Politik or civil which owes its original to the Institutes of Legislators and the Idolatrous inclinations of the People The first that gave this distinction was Q. Mutius Scaevola the son of Publius whom Tullie cals the Pontifex So August de Civit. lib. 4. c. 37. It is related saies he that Scaevola the most learned Priest disputed of the three kinds of Theologie the first from the Poets the second from the Philosophers the third from the Princes of Cities The first he saies was Nugatorie c. Terentius Varro followed Scaevola herein as August de civit Dei lib. 4. cap 4. There are three kinds of Theologie the first is called Mythick or fabulous used by the Poets another Physick which the Philosophers used a third Civil in use amongst the People The First is accommodated to the Theatre the Second to the Universe the third to the Citie thus Varro The Poetick was accounted by the more wise Heathens Scaevola Varro c. most fabulous and absurd the Civil was preferred before the Poetick yet not approved by the forenamed Varro and Scoevola because 't was mixt with many falshoods and things unbeseeming the Gods The Physick Theologie was that which the wiser Pagans especially the Philosophers approved and commended We have treated at large of the Poetick or fabulous Theologie in the Seven foregoing Chapters wherein we have explicated the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or fabulous Genealogies of the Pagan Gods with more than meer conjectural proofs of their Traduction from some Hebrew Names Persons Attributes or Offices We shall now proceed to the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie with endeavors to demonstrate its origination from sacred Oracles or Operations § 2. Natural Theologie most ancient with its derivation from Divine Theologie demonstrated This Natural Theologie was of all most ancient for the Poetick or fabulous Theologie was but an Allegorick Exposition of the Natural as the New Platonists will have it Hence they make Jupiter to be the Sun or Aether and Juno to be the Moon or Earth c. As for the time when this Natural worship was first assumed we shall not be peremptorie therein but this we no way doubt but to prove that it was taken up in imitation of and derivation from that Divine Worship which was due to the true God Creator of Heaven and Earth This we shall endeavor to demonstrate from the end objects authors and chief Seats of this Natural Theologie 1. From its End 1. The chief end for which this Natural Theologie was at first instituted seems evidently no other than this namely a vain designe or attempt to reduce lapsed mankind to that pristine state of happines which it once enjoyed by vertue of the first covenant and still retained some remote Physical capacitie of and inclination unto For without all peradventure these first Natural Theologists could not but receive some imperfect notices or broken Traditions from their Ancestor Noah concerning Adams happy State in Innocence his fall and of the way of Redemption by a Savior which comparing with those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 common Notions ingraven upon their Nature made them somewhat emulous of regaining that lost happines in order whereto they conceit this their Natural Theologie to be the most proper expedient And that this was the chief end thereof will appear by what follows concerning the Object of Natural Theologie § 3. 2. From the Object of Natural worship which is 1. Supreme referring to some Planet or the true God 2. As for the Object of this Natural Theologie it was either ultimate and supreme or intermediate and next The ultimate and supreme Object was for the most part some Planetarie Deitie first the Sun alone then the Moon and other Planets Though I doubt not but that the first Chaldean Philosophers as also the wiser Grecians Pythagoras Socrates Plato c. terminated their Natural worship ultimately on the true eternal infinite God though they let it passe through the hands of their Idol Demons or false Mediators of which hereafter The Semi Gods or Demons 2. The intermediate or next object of Natural Theologie or worship was some Midling made Gods who had been originally some Heroes or Noble men but after death by I know not what Satanick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Consecration were made in imitation of the Hebrew Immanuel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God men or Men-Gods and Mediators betwixt the supreme God and Men. These Mediators were stiled in the oriental parts 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baalim by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demons We find this distinction excellently well explicated by Philo Byblius who in the Prologue of his work as Euseb l. 1. saies That the most ancient of the Nations the Phenicians and Egyptians had besides the Planetarie Deities which he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Gods also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortal or Men-Gods namely the souls of their great Heroes or Benefactors For thus he speaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The most ancient of the Barbarians especially the Phenicians and Egyptians from whom the rest of men received this custome esteemed as their supreme Gods such as found out or administred things necessary to life or in some regard afforded great benifit to Nations But those who were esteemed as Benefactors and Authors of many good things they worshipped as Gods i.e. as made Gods or Mediators c. § 4. The First Supreme natural God was the Sun the original of his Deification Gen. 1.16 Gods delegated Dominion to the Sun communicated by tradition I shall begin with the supreme natural God or Gods and endeavor to demonstrate his or their Traduction from the True God Jehovah his Names Attributes Operations or Oracles The first great Natural God the Idolatrous sons of Noah began to Idolize was the Sun So Philo Byblius out of Sanchoniathon tels that the
of Demons which is excellently opened and demonstrated by Mede on this text in a Treatise called the Apostasie of the latter Times from pag. 31. to 37. edit 1. But more concerning the Traduction of Pagan Demons from the true Messias in the following discourse of Pythagorean Philosophie § 6. Other mediums of Natnral worship Besides these Men-Gods or Demons the Pagans had many other mediums of Worship which were a kind of midling or representative Gods interposing betwixt them and the supreme God or Gods 1 The Pagan Columnes Amongst these we may reckon their sacred Columnes which the Greeks call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stelas so the LXX on Lev. 26.1 Deut. 16.22 where they render 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pillar by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Kimchi makes to be a stone erected for prayer Much of the same import were the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baetylia which were at first onely symbols of a Divine presence but afterwards abused to superstition and made Gods as in the former Chapter § 8. Clemens Alexandrinus tels us That these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or sacred Columnes were invented in imitation of the pillar of Cloud that went before the Israelites in the wildernes Certain it is that the wiser of the Pagans did not worship these Stones as supreme Gods but at first onely as commemoratives of some Divine presence and afterwards as an Organ or Bodie which was informed and actuated by some Divine or rather Demoniack Spirit 2 The Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. Of the same import also were the Heathen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Images artificially composed for the reception of some Divine spirit or Influence For these poor Heathens finding their supreme Gods the Sun Moon c. too remote and absent they conceit it necessarie to have certain Images and Symbols to represent and receive the Influences of their absent Deities This superstitious inclination induced the Israelites to make a Calf Exod. 32.1 Exod. 32.1 Plotinus Ennead 4. lib. 3. cap. 11. unfolds this whole mysterie shewing that they esteemed not these Images or Pillars simply and absolutely as their chief God but onely as symbolick bodies informed and influenced by the soul of their God as a Glasse is informed by the Image or species that fals upon it of which elsewhere Unto this Head also we may refer the numerous multitude of Egyptian petty Deities which were made not the ultimate object of their Adoration but onely mediums thereof For finding as they thought somewhat of Divinitie in almost every Creature they made it a medium of adoring their supreme Gods All these symbolick Images sensible Formes and visible Representations which the wiser Heathens used as natural Mediums of that Devotion and Worship they bestowed on their supreme God seem to have received their original Idea and derivation from those Symbolick Types and shadows which were appointed the Jewish Church for the more solemne Celebration of God's worship as hereafter § 7. The original seats of Pagan Theologie Having gone through the Objects of Natural Theologie with the original grounds of their being Deified and Adored we now proceed to a more full Inquisition into the particular Places where this Pagan Theologie first took root and whence it diffused it self into other parts together with the Causes thereof We have afore § 4. shewed that the ultimate and supreme Object of this their Natural Theologie was amongst the first and most of the Pagans made to be the Sun and that in Imitation of the true God Creator of Heaven and Earth who inhabits the Heavens The time when this Natural Theologie began As for the Time when men began first to Idolize and adore the Sun it cannot be precisely determin'd some fixe the time about the Nativitie of Serug 63 years after the Babylonian dispersion But Owen de Idol lib. 3. cap. 7. pag. 212. conceiveth that immediately after the Babylonian dispersion the Apostate seed forsaking the worship of the true God fell to adore the Sun And that which seems to confirme this persuasion is that Nimrod by the Assyrians called Belus the first that usurped temporal Monarchie and Dominion over his brethren whilest living and after his death was Deified by them under the name of Bel which the wiser of them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to the Sun That the Deification and Adoration of the Sun was very ancient is evident from Moses Deut. 4.19 and Job 31.26,27 The original seat of Pagan Theologie not Aegypt But to come more closely to our present substratum The original seat or place where this Natural Theologie began is left somewhat uncertain by Antiquitie Diodorus Siculus Biblioth lib. 1. makes the Egyptians the first that led the dance to this superstitious Adoration of the Sun who is followed herein by Lactantius and others Chaldea the first seat of Natural Theologie Yet I would with submission incline to think that the Babylonians and Chaldeans were the first that broached this Natural Adoration of the Sun And that which confirmes this opinion is first Scripture evidence as Rev. 17.5 where Babylon is called the Mother of Harlots c. i.e. saith Mede the first Parent of Idols for Babel as she was the first seat of temporal Monarchie so also of Idolatrie This is farther evident from sacred Historical Observation which gives us an account of the mode or manner how the Sun was at first worshipped Thus Job 31.26,27 Job 31.26,27 If I have kissed my hand with my mouth c. So 1 King 19.18 Job 31.26,27 1 King 19.18 and every mouth which has not adored him kissing the hand These places refer to the Gentiles mode of adoring the Sun by lifting the right hand to their mouth of which there is frequent mention amongst Pagan Writers So Apuleius Apol. 1. for worship sake to move the hand to the lips The same Tacitus expresseth by worshipping with the hand and Martial by saluting with the hand which saies Vossius de Idol lib. 2. cap. 3. was most ancient and perchance sprang from the manner of worshipping the Sun in those first times especially at his rising c. So Glassius Grammat S. lib. 4. Tract 2. Observ 22. on Job 31.27 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and my hand hath kissâ—d my mouth The sense is If when I have seen the Sun and Moon I moved mine hand to my mouth by way of worship So Drusius lib. 1. Observ cap. 20. where out of Minutius felix in Octavio Apuleius apol 1. Plinie lib. 28. cap. 2. he demonstrates this to be an old Rite of Idolaters that when they passed by any Temple they moved their hand in reference to a kisse whereby they worshipped their Idol God c. So Mollerus in Psal 2.12 This saies he was one kind of Idolatrie for seeing men could not attain to kisse the Sun and Moon with their mouth they extended their hands to those Celestial bodies and thence moving it back to their
their inferior Baalim Lords or Mediators betwixt them and their supreme God or Gods which were none other than the souls of some great Heroes or Princes deceased and deified Thus Julian the Apostate in his Oration of the Sun makes Mercurie who was historically Canaan and Mars Assessors to the Sun the supreme God So Hercules is generally reputed as one of these Phenician Heroes or Demons and so indeed his name imports which some derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herin Princes whence Hero as before chap. 5. § 1. in our account of Hercules whom we judge the same with Ioshua Amongst these Baalim or inferior Men Gods we may reckon Belus with other of the Phenician Kings who were after death deified and made Mediators betwixt Men and the supreme God of which see more in Pythagor Philosophie § 11. The Grecian natural Theelogie We come now to the Grecians their Natural Theologie and worship which in its first rise and last refinement seems very probably the same with that in the Oriental parts The first Grecians worshipt Planetarie Deities As for the first rise of Natural Theologie in Greece Plato in his Cratylus assures us that the first and most ancient Grecians had the same Gods with the Barbarians viz. the Sun Moon and Stars his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They who first inhabited Greece seem to me to have had the same Gods as many of the Barbarians now have viz. the Sun Moon c. And then he subjoins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when therefore they beheld all these moving in continued course from the nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Thence Herodotus tels us that the Gods were a long time worshipped by the Hellenes without any proper distinct names or Titles onely under the common name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby as we may presume they understood the Sun Moon and stars Thus Sandford descens l. 1. § 25. It seems to me that the ancient Grecians conceived the Sun Moon Earth Stars and Heaven to be the onely Gods And more fully in what precedes l. 1. § 6. Sandford assures us out of Herodotus that the ancient Hellens worshipt not their Gods under any proper name but called them onely by that common name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposers because they disposed of all sublunarie Affairs But at length when the Pelasgi began to flourish Greece began to hear of the names of the Gods which the Grecians received from the Barbarians especially the Egyptians according to the Oracles approbation Plato derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run and so applies the origination of the Gods to the Planetarie or celestial Bodies as before Zeno in Stobaeus saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sun and Moon and other stars are intelligent and wise fiery fire The stars bodies or seats of their Gods His meaning is that these celestial Bodies composed of fire were informed and actuated by some wise intelligent divine spirit For we must know that the wiser of the Grecian Philosophers Pythagoras Plato Zeno c. who were the chief Institutors of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie were not so sottish as to make the Sun Moon and Stars to be simply and absolutely Gods for then indeed they were no better than the Poets or Mythologists whom they so greatly cried down but they made these Celestial bodies to be as it were the bodies of their Gods or the chief seat of their Residence Thus Possidoneus in Stobaeus saies of the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say a star is a Divine bodie or the bodie of a God So Philo the Jew who did greatly Platonize libro de opificio mundi cals the stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine images i.e. informed and actuated by some Divine spirit and lib. de somniis he cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptible and immortal souls i.e. in regard of that spirit which informed them Others refer the Physick Theologie of the Grecians to the first principles of Nature So Sandford de descensu l. 1. § 27. That fable of the four sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturne all that have indeavored to search into Antiquitie have understood of the first principles of things Also many by Jupiter have understood the fire by Juno the Air by Neptune the Water by Pluto the Earth c. whence by an easie Anagrammatisme he derives Aer from Hera This is a good key to open to us what that Natural Theologie which the Grecian Philosophers brought in imports Philosophers the composers of this natural Theologie We must remember that the Poets who preceded the Philosophers and were the great broachers of Mythologick Theologie had by their fabulous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or generation of Gods coined a world of Gods which referred to some Oriental person or tradition The Philosophers being easily convinced by their travels into the Oriental parts where they found the original Records of these fabulous persons and stories that these Gods were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortal Gods or deceased men deified they endeavor to reduce this mythologick to a physick or more natural Theologie And thus they make first but one supreme God whose chief throne or seat they suppose to be the Sun and many other inferior midling Gods which they call Demons or men Gods which were the souls of great Heroes deceased residing principally in some star or other as before § 5. As for their supreme God the wisest of them Pythagoras and Plato c. understood him to be the first eternal infinite and most unchangeable Being onely out of fear or compleasance complying with the superstitious humor of the people they expressed him by the common names of Jupiter Apollo c. This is evident from this that the chiefest names of their Idol-Gods are but references to as well as derivations from the one true God Thus in the Grecians Iao in the Latins Jove in the Phenicians Ievo in the Thracians Evie in the Athenians Hues in the Eolians Phoibe in the Americans Hioh in the Egyptians Bacchus one and the same name Jehovah is evidently seen by all that will saies Sandford de descens l. 1. § 22. This supreme God the Philosophers generally supposed to have his residence in the bodie of the Sun The Sun stiled Saturne Iupiter c. which was thence called by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturne from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time because the Sun's motion is the measure of Time 2. Others stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat because the Sun was thought to be fire Jovem autem fuisse Hebraeorū Deum putavit Varro siquid est in Augustini judicio merito putavit Sands de desc Christi
〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e vestigium 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being inserted by the custome of the tongue 2. That the Phenicians sent Colonies into Sardinia about the same time that they invaded Africa Spain and Sicilie may be gathered out of Diodorus lib. 5.3 We have mention made of Caralis Sulchi and Charmis Phenician Cities in Sardinia § 10. Corsica That Corsica also was possessed by the Phenicians appears 1. From its name Corsica or Corsis which is the same with the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Chorsi as if one should say a place full of woods 2. Corsica was also called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 horny that is to say the Horny Iland because of its many Promontories and angles 3. Callimachus in his hymne on Delus cals Corsica Phaenissa 4. We read Ezech. 27.6 Ezech. 27.6 Citthim Corsica That the Tyrians made the benches of their Ships of boxe brought out of Citthim that is the Iland of Corsica as Bochart proves Can. lib. 1. c. 32. It is saies he doubted whether the Phenicians possessed Corsica neither do the ancients make any great mention of it Yet seeing they possessed Sardinia for so many ages I can hardly believe that they would spare an Iland so near and so easily to be gained This appears by what I have proved from Ezech. 27.6 also because this Iland is called Phaenissa in Callimâ—chi hymn in Dedlum CHAP. IX Phenicians on the VVesterne Ocean of France and England as also in the East The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the ocean from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sea ambient Esa 40.22 Phenicians on the westerne ocean Cassiterides the British Ilands Britannia so stiled from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Whence it was called by the Greeks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Iland of Tin and Led Hercules's landing Phenicians in the Cassiterides Ireland called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ibernae i.e. the utmost habitation Phenicians in France Hercules his fight with the Ligurians The Identity betwixt the old Britains and Gauls in Language Gods names and things Their Cognation with the Phenicians Brennus Mar Rix or Rich Patera Druides Bardi of Phenician origination The Phenicians Navigations into the East Solomon by the assistance of the Phenicians sends his Navy unto Ophir called Tabrobana from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Chron. 3.6 whence he had his Gold c. How far these or such like conjectures may be useful How the Phenicians and Egyptians conveyed Jewish Letters and Dogmes unto the Grecians § 1. Phenician Navigations West and East BEfore Homers time the Phenicians circuited the greatest part of the habitable world from whom he learned some things of the Ocean and the ut most Inhabitants of the Earth Strabo lib. 1. speaking of the Phenicians saies that they went beyond Hercules's pillars and built there many Cities a little after the Trojan wars namely under David and Solomons reign in which age the most conceive Homer to have been borne And Herodotus reports that the Phenicians sailed under Neco from Egypt and the Red Sea into the West so that they had the Sun on their right hand whence they returned by the Gades unto Egypt and their own Countrey yearly Ocean in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Og i.e. the Sea compassing And that the vast Ocean received its name from the Phenicians seems probable if we consider its old name which among the Grecians was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The like in Alexandra Lygophronis Now the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in probability was derived from the Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Og i.e. the sea ambient And indeed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Og whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ocean according to the Scripture account seems to be a Cosmographical name Esa 40.22 so Esa 40.22 upon the circle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the earth the like Job 22.14 Prov. 8.27 as Bochart Gan. lib. 1. cap. 35. § 2. Phenicians visit the westerne Ocean of Africa Although it appears not that the Phenicians sailed about the world yet this I think is evident that at several times they visited most shores of the Westerne Ocean That they sailed beyond Hercules's pillars on the westerne shore of Africa and there built several Cities towards the Ocean we are informed by the Periplum of Hanno who being commanded by the Decree of the Carthaginian Senat to sail beyond Hercules's pillars and to build the Lybiphenician Cities and furnished with a Navy of sixty ships he dispersed thirty thousand men into several places to build Cities and inhabit the same Which done he returnes to his own Countrey and writes his Periplum of Africa in the Punick tongue But touching the Phenician Navigations into Africa and Spain we have already largely treated chap. 5. and England We are now to treat of the Phenicians visiting France and the British Ilands So Bochart Can. lib. 1. cap. 36. tels us That Himilco being sent to find out the utmost parts of Europe penetrated into Britanny and the Cassiteridan Ilands about the same time that Hanno went towards the South c. § 3. Phenicians in the Cassiterides that is the British Ilands Srabo lib. 3. makes mention of the Cassiterides who in times past were known to the Phenicians only who traded with them for Tin Led and Skins c. Bochart Can. lib. 1. cap. 39. by these Cassiterides understands the British Ilands because there are are no other Ilands besides these to which Strabo's description agrees viz that they are situated on the Ocean beyond the Artabri Northward abounding with Tin and Led This may be farther collected from the very name Britannie For in the book de mundo which they attribute to Aristotle 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are called Albion and Ierne Britannie so stiled from the Phenician name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the land of Tin or Led thence it was called by the Greeks Cassiterides And Strabo oft cals Britannie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or with a single 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to be no other than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barat Anac i.e. the field or land of Tin and Led 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bara and in Regimen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Syriack signifies a field as Dan. 2.38 and 4.12 As in like manner 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is by the Hebrews rendred Led or Tin as Amos 7.7 So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence Cassiterides is by the Greeks used for Tin Mela renders it Led And Pliny tels us that the Cassiterides were so called by the Greeks from the abundance of Led therein found Tin and Led according to Pliny being but one and the same Species