the left was not unknown to the Grecians for the most ancient of them imitated the same for the most part So Solons Laws are said to have been written from right to left after the Hebrew mode Thus Bochart fol. 494. The like also Owen Theolog. lib. 4. Digress 1. There is no mention saies he of any Letters amongst the Gentiles before the Age of Cadmus The Phenicians of whom Cadmus was are said to receive the use of Letters from the Syrians So Diodorus lib. 5. That the Hebrews are called Syrians none can be ignorant That the Phenicians received not the Figures nor the Number but the use of the Letters from the Syrians is evident from what we have mentioned of Cadmus As for the wonted mode of writing amongst the Syrians towards the left the Grecians had some fame thereof which they called the Taepocon though the use thereof be not so apparent amongst them Thus this learned man and though he differs somewhat from Bochart in these points yet they both agree with the ancient herein namely that the Grecians received by Cadmus their Letters from the Phenicians who had theirs from the Syrians or Hebrews according to that of Eupolemus mentioned in Clem Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. as before § 5. This also is demonstrated by our learned Jackson of the Divine Autority of the Scriptures fol. 57. where he speaks thus The Greek Alphabet hath been taken from the Hebrew as 't is evident to such as will compare both The Grecians themselves acknowledge they had their very Letters from the Phenicians who were next neighbors to Judaea And as both the first Elements and sundry primitive words of the Greek and Hebrew scarce differ one from another as 3 from 4 so are the principal or first Heads of the Grecian invention derived for the most part from the Hebrews although by successive artificial imitation their variety grow greater and their resemblance of Divine Truth lesse Thus Jackson To which we may adde that of Grotius de veritate Relig. Christ pag. 17. whereunto saies he accedes the undoubted Antiquity of Moses's writings with which no other writing may contend Whereof this is a sufficient Argument that the Grecians whence all Learning was diffused amongst the Nations confesse that they received their Letters else where which Letters of theirs have the same ancient Order name and fashion or draught with those of the Syriack or Hebrew As the ancient Attick Laws whence the Roman Laws were also afterward derived had their original from Moses's Laws I shall conclude this Argument from Autority with that of the learned Hammond in his Annotations on Mat 15.22 a Woman of Canaan This Woman of Canaan saies he is Mark 7.37 called a Syrophenician That which is said by the Heathens of the original of Letters and Literature by Cadmus from the Phenicians confirmeth the same by the Phenicians meaning the Hebrews from whom accorunto Clemens's observation that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Grecians stole all they had Thus Hammond As for Cadmus who is generally supposed to have been the first that transported Letters into Greece we have cap. 6. § 1. c. proved out of Bochart and others that he was descended from those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmonites mentioned by Moses Gen. 15.19 the same with the Hivites who were called Cadmonim i.e. orientals Josh 11.3 Jud. 3.3 because they occupied mount Hermon which is the most oriental part of all Canaan Hence also Cadmus's Wife was stiled Harmonia from mount Hermon whence she came and because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hivite signifies also a Serpent they were also said to be turned into Serpents All which I have been confirmed in by learned Bochart upon personal Conference as well as by reading his account hereof laid down in his Canaan lib. 1. cap. 19. So Bochart in his Phaleg lib. 1. c. 15. tels us expresly that as Letters and Sciences were derived from the Hebrews to the Phenicians so from the Phenicians to the Greeks § 6. A full proof of the derivation of the Greek from the Hebrew by instances out of Plato c. But to give a more Artificial and Physical Demonstration of the Traduction of the Greek Language as well as Letters from the Phenician and Hebrew Tongue Plato in his Cratylus assures us that they the Grecians received their Names and Language from certain Barbarians more ancient than themselves c. And to make his Position good he cites many words which he presumes were of this Barbarian Origination Now these words he cites are evidently of Hebrew Extract which gives us an irresistible evidence that by the Barbarian Tongue he meant the Hebrew I shall instance in a few particulars One word mentioned by Plato as of a Barbarian original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknes which is naturally and evidently derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ereb Gen. 1.5 as we have elsewhere proved So in like manner he makes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be of Barbarian origination namely from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But this will more evidently appear in those Trojan words he there cites and their Affinity or samenes as to substance with the Hebrew as Serranus has well observed So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of a River owes its original to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he heareth by reason of the noise of the water And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to wonder because he was a person of great wonder admiration So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bring forth fruit because he was fructificator Patriae Yea the very name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seems borrowed from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Exploration by reason of that known fable of Neptune and Apollo their searching Troy when it was built by Laomedon To these mention'd by Plato we might adde many more Greek words which are most apparently of Hebrew and Phenician origination As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wise men from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sophim speculators or Seers which is a stile the Hebrews gave to their wise men as we have elsewhere observed So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Heaven from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or or Ur Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Earnest from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same in the Phenician tongue as Grotius on 2 Cor. 1.21 Thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vice and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El God as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmon Gen. 15.19 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malchus Porphyries name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a King So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chimney or Hearth from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hearths where they kept their sacred fires mentioned Lev. 26.30 Lev. 26.30 So likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Ode from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I will praise and 〈◊〉
that most of his Mythologie or fabulous Narrations touching the Gods their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Genealogie and exploits were but broken Traditions and Imitations of some sacred Persons Exploits and Stories in the Jewish Church And albeit we have few Reliques of his Poems yet what remains seems to owe its original to the sacred Fountain opened amongst the Israelites especially that most celebrated Verse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It s easie for God to atchieve all things and with him nothing is impossible This Golden Verse we may presume Linus gained from the Divine Oracles or his own observations of Gods Divine power in and with his Church § 5. Orpheus's Poesie derived from sacred Scripture Next to Linus follows Orpheus whom Carion lib. 2. touching the ancient Learning of the Jones makes to be Linus's Auditor and companion of the Argonauts This Orpheus is said also to have writ the wars of the Titans and the Expedition of the Argonauts Orpheo qui sub Judicibus floruisse a quibusdam dicitur circa Cadmi tempus qui ab illo edoctus Sandford de Descensu l. 1. §. 22. It s reported also that he was torne in pieces by the women in Thracia out of a superstition because he had changed their Laws Thus Carion Some make the Poetick Age to begin with Orpheus It s certain he was a great Promotor if not the first Inventor of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Generation of the Gods Justin Martyr stiles him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first Teacher of Polytheisme He was a great Instrument the Devil imploied for the erecting of Idolatrie together with Melampus Musaeus Arion Methymnaeus Amphion of Thebes and Eumolpus the Thracian who were all great Promotors of Idolatrie as well as of Poesie whereof we need no way doubt but that they received the original Idea from the Jewish Church For that Orpheus was in Egypt is generally confest whence as 't is said also he brought most of his superstitious Rites and Customes into Greece wherein those who were initiated were called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Sanford de Descens l. 1. § 22. Orpheus is said to be the first that brought into Greece the Sacreds of father Bacchus who also as Diodorus reports Diodor. l. 1. at the same time and with the same indeavor brought in the mysteries of Hades according to those things which he had drunk in in Egypt from the sacred Hebraick Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 imitating these things but other things framing of himself Thus Sandford Now that the Egyptian Rites and superstitions were of Jewish extract originally is elsewhere proved They say also that Orpheus traduced much of his Learning from Phoenicia which we may very justly suppose if that hold true which we have before mention'd out of Carion that Linus was his Praeceptor This seems farther evident from that Philosophick Tradition fathered on Orpheus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of water Slime was made which was a great Phenician Tradition as it appears by the fragments of Sanchoniathon wherein we find mention of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which he makes to be the same with his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Phenician Tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mod the first matter or Chaos out of which all things were framed Now that this Phenician maxime as the most part of their Learning was originally derived from the Jewish Oracles has been elsewhere sufficiently demonstrated Orpheus according to Eusebius Euseb ex Tim. Chron. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 makes mention of the first Creation of man out of the Earth as also of the infusion of the rational Soul by God And Suidas attests Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Orpheus held there was a certain Countrey 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 invisible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following herein the Traditions of Moses This Orpheus was very skilful in Musick as well as Poesie which gave him a mighty advantage on the Thracians and Macedonians for the Civilizing of them whence 't was fabled that he drew men and trees after him i.e. by the Noveltie and pleasingnes of his Musick and Poesie he insinuated his Moral Precepts into the minds of men and drew them to a chearful embracing of the same This also he derived from the Church of God as else-where So Vossius de Philosophorum Sectis C. 3. § 4. speaks concerning him Orpheus was a Thracian Many have writ in the dayes of old 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Poems according to the Doctrine of Orpheus Suidas in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enumerates some of them The chiefest of these was named Onomacritus who lived in the times of Pisistratus's Sons Of whom Tatianus contra gentes thus speaketh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Orpheus was contemporary with Hercules But the Poems that passe under his name are said to have been composed by Onomacritus the Athenian who lived under the Government of Pisistratus's sons about the 50 Olympiad There are many Fragments of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Henry Stephanus in his Philosophick Poesie hath collected together But the most famous fragment is that in Justin Martyr in which there is somewhat of Abraham and the Mosaick Tables of the Decalogue § 6. Homer's choicest notions from Scripture Next to Orpheus we may adde Homer who lived about 150 years after the Trojan war not far from the Age of the Prophet Esaiah as Carion Chron. lib. 2. That Homer was in Egypt is generally confest by such as have written his life Soe also Grotius on Mat. 10.28 saies that Homer was in Egypt is evident c. Yea Sandford Descens l. 2. § 37. thinks that Homer was born and bred in Egypt Egyptum ubi natum Homerum cum Heliodoro suspicor eruditum plane videor Sandf Descens l. 1. §. 37. That Homer had many of his Fictions from some real Scripture Tradition which he gathered up whilest he was in Egypt we may safely conjecture even from his stile and the Affinitie of many of his expressions with the Scripture Language Thus Ralegh Hist Part. 1. B. 1. C. 6. Sect. 7. It cannot be doubted but that Homer had read over all the Books of Moses as by places stolne thence almost word for word may appear of which Justin Martyr remembreth many in the Treatise Converted by Mirandula For the more full evidence whereof see Duports Gnomologia or parallel 'twixt Homer and the Scripture also Bogan's Homerus Hebraïzans § 7. Hesiods Poems from Scripture Next to Homer follows Hesiod who is said to live 100 years after Homer somewhat before the Babylonian Captivitie Carion Chron. lib. 2. tels us he was a Priest of the Muses Temple in Helicon His Poems contain partly Discourses of Moralitie partly a description of the year or as we phrase it a Calendar for such was the Learning of the Ethnick Priests He received the chiefest part of his Learning from the Phenicians and Egyptians unto whom many of the Grecians
which treats of the origine of the Universe the Chaos the Principles of Nature c. Of which sort are besides somewhat in Hesiod of the Chaos the Poems of Empedocles Nicander Aratus Lucretius c. All which Poetick Physiologizings were but corrupt imitations of and Traditions from Moses's description of the Creation Gen. 1. as it shall be made evident in the following Chapter 2. Another branch of Philosophick Poesie is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ethick which treats of Personal Morals of which Phocylidess Pythagoras Theognis and others writ who we need no way doubt received their choicest Materials from the Divine Ethicks of Moses Job David and Solomon 3. As for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Oeconomick Poesie taught by Hesiod c. also 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Politick Poesie used by Solon Tirteus c. 't is as evident they had their Original from Moses's Oeconomicks and Politicks of which hereafter 3. We now come to Historick Poesie which is either Mythologick simple or mixt and all but traduced and borrowed from Divine Stories as in the following Chapter § 14. Seventh Demonstration from the several kinds of Pagan Poesie Lastly I shall a little consider the several kinds of Pagan Poesie and thence endeavor to demonstrate its Traduction from Divine Poesie and Prophecie Plato gives Poesie a threefold Distribution 1. Into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a simple narration 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into mimetick Poesie 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into that which is mixt of both Thus Plato de Repub. 3. fol. 392. We shall treat only of Mimetick Poesie which the Platonists distribute into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Eicastick and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phantastick Eicastick Poefie its original and parts The Original of Eicastick Poesie they make to be this Oration or speech was given by God to man as a companion of his Reason to the intent that he might the more variously and happily expresse his conceptions either for Necessitie or common Conversation as in civil Discourse or for delight and ornament as in Poesie which was at first instituted as well to delight as to teach or else to teach with delight according to that of Horace Docere volunt delectare poetae And the delights or suavities which attend the teachings of Poesie arise from its Eicastick Art or skill in Imitation whence also Eicastick Poesie received its origination namely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to make and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Image because its main use lies in framing Images and pleasing representations of persons or Things Now this Image-making Poesie seems evidently an imitation of sacred Images Figures and Types so common in the Jewish Church Yea as we have elsewhere proved all the Egyptian Hieroglyphicks and Grecian Symbols or Images seem no other than corrupt Imitates of Jewish Types and Figures That Eicastick Poesie had its original from Sacred Types may be evinced from the severals thereof as from Epicks Lyricks Epigrammes but especially from Comedies and Tragedies Of Comedies and Tragedies their original c. For a Comedie as the name imports was a song or hymne sung in their villages and a Tragedie according to the import of its name a Poem sung at the sacrificing of a goat c. and both allusions to the Jewish Festivals and hymnes whence they were borrowed as elsewhere Laertius tels us that about the 50th Olympiad Thespis began to present Tragedies c. And the people were much taken with the Noveltie of the thing for as yet there were no contentions therein At last Solon absolutely forbad him to teach or act Tragedies conceiving their falsitie hurtful c. by which it appears that Tragedies and Comedies came not in use 'till after the Jewish Learning was diffused thorough Greece Phantastick Poesie 2. Phantastick Poesie is that which altogether feigns things and those for the most part uncomely or at least things comely in an uncomely manner Such are your Romances which so much please the wanton wits and humours of this corrupt Age. This kind of Poesie was greatly disliked by Plato de Rep lib. 3. fol. 385. who much disproved three things particularly in these Phantastick Poets 1. The Subject of their Poesie which saith he is not the truth it self but some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Idols only 2. The Forme of their Poems 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the manner of their singing or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence he makes a Law in his Ideal Common wealth that such Romantick Poets inasmuch as they corrupted the Simplicitie and Gravitie of Morals should have no room in his Common wealth but should be though with an honorable dismission expelled So Plato de Repub. 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That no one embrace this kind of mimetick Poesie because it corrupted moral conversation This Mimetick Poesie Plato stiles Tragick whereof he makes Homer to be the first Parent His own words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 May we not then make all the Mimetick Poets to spring from Homer who imitated the Idols or pictures of virtue and of other things on which they versified but never touched on the truth This made Plato so much crie down Homer and Hesiod because they wholly busied themselves about the phantasmes or pictures of Truth but regarded not the Truth it self Yea he comes to this general conclusion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that all Poets were but Hypocrites or Stage plaiers in that they onely personated things and embraced 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 false Images and Idols without ever handling 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the true Affections of things That which made Plato so severe against these phantastick Romantick Poets was their dwelling wholly upon Fables without regard to those original Traditions or sacred Ideas of Truth from whence these Fables were derived Thus we have shewn how the ancient Heathen Poets stole their choicest Poetick Fictions both matter and forme from the sacred Oracles according to that great Aphorisme of Justin Martyr who speaking of the Gentile Poets saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 We think not the same with others but they all imitating ours i.e. the Scriptures speak the same with us That the Poets had many figments and Fables in imitation of the Jewish Messias his Nativitie Passion and Ascension up to Heaven see what follows chap. 5. § 7. 8. Also their fictions of the Creation and first Chaos c see chap. 3. Their fables of Adam his state of Innocence c see chap. 4. Their figments of Man's Fall c see chap. 5. Their fictions of Noah's floud see chap. 6. Farther what their Fables were of the worlds conflagration last Judgment c see chap. 7. Lastly their fabulous narrations of the Giants wars c see chap. 8. CHAP. II. Of Pagan Historie and its Traduction from sacred Records The Traduction of Pagan Historie from Sacred is demonstrated 1. from the ancient Historiographers 1.
THE COVRT OF THE GENTILES OR A Discourse touching the Original of HUMAN LITERATURE both Philologie and Philosophie from the SCRIPTURES and JEWISH CHURCH In order to a Demonstration OF 1. The Perfection of Gods VVord and Church Light 2. The Imperfection of Natures Light and mischief of Vain Philosophie 3. The right Use of Human Learning and especially sound Philosophie PART I. Of Philologie By T. G. Antiquior omnibus Veritas ni fallor hoc mihi proficit Antiquitas praestructa Divinae Literaturae quo facilè credam Thesaurum eam fuisse posteriori cuique Sapientiae Et si non onus jam voluminis temperarē etiā excurrerem in hanc quoque probationem Quis Poetarum quis Sophistarum qui non omnino de Prophetarum Fonte potaverit Inde igitur Philosophi sitim ingenii sui rigaverunt ut quae de nostris habent ea nos comparent illis Tertullian Apolog. cap. 47. OXON Printed by HEN HALL for THO GILBERT 1669. Imprimatur Feb. 1. 1668. JOH FELL ViceCan OXON Advertisements to the Reader READER IF thy curiositie leads thee to make Inquisition into the original Motives Grounds and Occasions of this following Discourse Know that some rude Idea or the first lines thereof were drawn many years since in the Authors Academick Studies and Imployments For meeting with some brief hints and intimations in Grotius and others touching the Traduction of Human Arts and Sciences from the Scriptures and Jewish Church he conceived this Notion if made good might prove as very choice so no lesse useful and advantageous for the confirming the Authoritie of the Scriptures and so by consequence the Christian Religion This put the Author upon farther Inquirie into the certaintie of this Position and after several years contemplations of and researches about it he found a general concurrence of the Learned both Philologists and Divines of this and the former Age endeavoring to promote this Hypothesis Thus Steuchus Eugubinus Ludovicus Vives with other learned Papists of the former Age as also Julius and Joseph Scaliger Serranus Vossius Sandford Heinsius Bochart Selden Jackson Hammond Usher Preston Owen Stillingfleet with others among the Protestants have given very good Demonstration and confirmation of this Assertion Yea we find not only those of the latter Ages but also many of the Ancients especially such as ingaged in the vindication of the Jewish and Christian Religion against the Gentile Philosophers abounding much in this Argument namely that the wisest of the Heathens stole their choicest Notions and Contemplations both Philologick and Philosophick as well Natural and Moral as Divine from the sacred Oracles So Josephus against Appion Origen against Celsus Clemens Alexandrinus in the first book of his Strom. Eusebius in his Praepar Evang. Tertullian Austin De Civit. Dei Johannes Grammaticus de Creat Mundi with others as is shewn in the Bodie of this Discourse Having collected such evident notices of the truth of this Assertion from so many concurrent Testimonies of the Learned both moderne and Ancient the Author essaied what Artificial Demonstration might be procured for the strengthning this Argument In order hereto he read Plato the chief of those who are supposed to transport Jewish Traditions into Greece and that with what diligence he might to find out what traces and footsteps were to be discovered in his works of Jewish and sacred Dogmes What progresse he hath made herein will appear partly in this but more fully 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the following Discourse of Philosophie Moreover to furnish himself with yet fuller evidence and convictive Arguments touching the veritie of this Hypothesis he made it his busines to inquire into the Travels and Lives of the wiser Heathens especially the Grecians hereby if it might be to find out some Tracks of their Correspondences and Conversation with the Jews Wherein I think it is manifest he has gained great advantages for the Advance of his Designe For not to mention Sanchoniathon and Mochus those great Phenician Sophists who as 't is very likely had immediate and frequent Conversation with the Jews nor yet the Egyptian Priests who seem to have been instructed at first by Joseph who founded and endowed a College for them as some conceive from Gen. 47.22 c. it appears evident by the best Records we have of those times that several of the first Poets Sophists and Philosophers of Greece travelled into Egypt and Phenicia and made a considerable abode there at those very times when the Jews in great multitudes frequented those parts That Orpheus Linus Homer and Hesiod were in Egypt or Phenicia is proved in the account of Pagan Poesie its Original c. That Solon was in Egypt and instructed in the great pieces of Mythologie or Jewish Traditions by an Egyptian if not a Jewish Priest is also proved out of Plato once and again That Thales also was in Egypt and there informed himself touching the Creation of the World the Chaos and other Physiologick Contemplations which he transported with him into Greece and traduced originally if not immediately from the sacred Oracles lodged in the Jewish Church the Author has endeavored to demonstrate in the account of his Philosophie Farther that Pherecydes Pithagoras's Master was though a Syran by birth yet of Syrian or Phenician extract and well instructed in the Phenician and Jewish Dogmes may be conjectured from the Heliotrope which he is supposed to have invented and that in Imitation of Ahaz's Dial as also from his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theogonie or Generation of the Gods conformable to that of Sanchoniathon which had evidently its original from Jewish Persons and Names as in what follows of the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That Pythagoras had much conversation and correspondence with the Jews both in Egypt where he is said to have spent twenty years as also in Babylon where he lived ten years with them the Author has endeavored to render very probable both by the storie of his life as also from the Idea of his Schole Dogmes Symbols and Institutes and their parallel with those in the Jewish Church as it will appear in the Storie of his Philosophie He has likewise endeavored to demonstrate the same of Plato who is reported to have lived fourteen years with the Jews in Egypt and we need no way doubt derived the choicest of his contemplations both Physiologick and Theologick originally if not immediately from the Jewish Church and sacred Oracles as hereafter in his Philosophie The Author has also examined the other Sects and traced their first Institutors up even unto the Jewish Church at least endeavored to evince that their chief Dogmes were originally of Jewish and sacred extract From so great a Concurrence and Combination of Evidences both Artificial and Inartificial we take it for granted that the main conclusion will appear more than conjectural to any judicious Reader In maximis minimum est maximum Or suppose we arrive only to some moral certaintie or strong
probabilitie touching the veritie of the Assertion yet this may not be neglected for the least Apex of truth in matters of great moment is not a little to be valued Besides we may expect no greater certaintie touching any subject than its Ground or Foundation will afford according to that of Aristotle Arist Eth. lib. 1. cap. 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it is the part of a Student to require subtilitie or exactnes in every kind so far as the matter will bear it for it is all one to require Rhetorick or Eloquence of a Mathematician whose office it is to demonstrate as to require Mathematick Demonstration of a Rhetorician whose busines is to orate and persuade Thus also Judicious Chillingworth Chillingw Preface to the Relig. c. As he is an unreasonable Master who requires a stronger Assent to his Conclusion than his Arguments deserve so I conceive him a froward and undisciplined Scholar who desires stronger Arguments for a Conclusion than the matter will bare Now the matter of this Discourse is not Logick but Philologick touching the spring-head and Derivations of human Arts and Sciences wherein we are constrained now and then to make use of Annals and Records of Antiquitie which are not so authentick as could be desired yea sometimes when Memoires fail us of conjectures which peradventure are liable to many exceptions Wherefore it cannot reasonably be expected that every Argument produced should be clothed with Logick or Mathematick Demonstration No it may suffice which is all the Author presumes or endeavors that upon the whole of his Discourse laid together his Conclusion appears evident or certain according to moral estimation The Designe of the following Discourse Reader if thou inquire farther into the Ends Designes and Usages of this Discourse I shall nakedly lay before thee what has been chiefly in the Authors eye while under the Contemplation and Composition of it 1. To confirme the Authoritie of the Scriptures 1. His main and original designe is to confirme the Authoritie and demonstrate the Perfection of the Sacred Scriptures For his Position that the chief parts of human Literature had their derivation from the sacred Oracles being supposed or proved what credit and Authoritie will hence redound to the same how much will their Divine Majestie Perfection and Precellence beyond all human books and Records be enhanced hereby This made the ancient Jews and Christians abound so much in this Argument This also has induced many Moderne Divines particularly Jackson Preston and Stillingfleet to reassume this Argument to evince the Authoritie of the Scriptures And that which has much strengthened the Author in this designe was a passage he had from great Bochart who upon the view that he gave him of Stillingfleets Origines Sacrae told the Author that his main designe in composing his Geographia Sacra a book worth its weight in the purest Gold was the same namely to strengthen the Authoritie and perfection of the Scriptures 2. To shew Christs favor to his Church 2. Another great End the Author has in this Discourse is to demonstrate what great Marques of Divine favor and rich Tokens of his Grace Christ the Mediator has been pleased to vouchsafe to his poor afflicted Church And indeed is it not a great Marque of Honor that his poor infant Church so much despised and persecuted by the Gentile World should be not only the Seat of his own Presence and Worship but also as the Moon to reflect some broken Raies or imperfect Traditions of that Glorious light she received from the Sun of Righteousnes to the Pagan World which lay wrapt up in night darknes What that the proud Sophists of Greece esteemed the eye of the World for human Wisdom should be fain to come and light their Candles at this sacred fire which was lodged in the Jewish Church That the poor Temple of Jerusalem should have a Court for the Gentiles to which they must be all beholding for their choicest Wisdom how great an honor is this for mount Zion the Church of God! 3. To shew the Imperfection of Natures Light 3. A farther Designe the Author has in promoting this Hypothesis is to beat down that fond persuasion which has of late crept in among and been openly avowed by many too great Admirers of Pagan Philosophie especially that of Plato as if it were all but the Product of Natures Light Whereas I take it the Author has or will in what follows evidently evince that the choicest Contemplations of Gentile Philosophie were but some corrupt Derivations or at best but broken Traditions originally traduced from the Sacred Scriptures and Jewish Church 4. Another great End the Author had under Contemplation in Composing this Discourse was to disabuse the minds of many young Students prepossessed with grosse yea in some degree blasphemous Ideas and Nations touching God his Names Attributes Nature Operations c suckt in together with those poisonous Infusions they derived from Ethnick Poets and Mythologists The sad experience hereof made many of the Primitive Christians as well learned as others greatly decrie and declaim against the reading of Pagan books especially Poets Yea Plato himself in his discourse of Mimetick Poesie is very invective against it demonstrating how the minds of young Students by reading such Romantick or fabulous Stories of the Gods and things Divine are first abused with false Images and then adulterated and corrupted with false Principles which draw on corrupt practises Wherefore in the Idea of his Common Wealth he gives order that such Mimetick or fable-coining Poets be banished though with respect from his Common Wealth For the prevensing or removing of such corruptions the Author has endeavored to decipher or unriddle the whole Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or the Genealogie of the Pagan Gods as also other parts of historick Mythologie touching the first Chaos the Golden Age the several flouds under Deucalion c the Giants War with other pieces of Mythologie and Pagan Theologie so common among the ancient Poets and Historiographers Hereby we shall come to understand the otiginal Ideas of those monstrous Fables as also disabuse our minds from those false Images of things Divine and human which are so pleasing to corrupt Nature and too often prove a foundation of Atheisme If thou shalt Reader farther inquire into the Motives and Reasons which have induced the Author of this Discourse to suffer it to come under publique view then be pleased to take notice that he is not so much his own flatterer as not to be sensible of many imperfections both as to Matter and Forme which may render it unfit for any curious eye or palat Indeed the Author has neither time nor Capacitie no nor yet a Will to polish and flourish it so as to render it acceptable to every curious Critick He has alwaies affected with that great Master of Wisdom Padre Paul the Venetian P. Paul in his Introduction to the Historie
you Poets were Before your Linus had great Moses read And Sacred Scripture pillaged But though w' allow ye not to be Those who invented Poesy Yet this you must neer be deny'd YOU ARE THE FIRST OF POETS THAT ERE LY'D A Synopsis of the Contents BOOK I. A general account touching the Traduction of Human Literature from the Scriptures Particularly of Languages CHAP. I. The Original of all Arts and Sciences from God THat there is a God 1 The Infinite Perfection of God 2 The Incomprehensibility of God 3 God the first Intelligent and Intelligible c. ib. Divine Wisdom and Decrees the Idea of all things created 4 Divine Wisdom and Will the effective cause of all that Wisdom which is in Creatures ib. Habitual Ideas of Divine Wisdom stampt on the Creatures called the Light of Nature 5 Human Arts reflexe Ideas of those objective Ideas imprest on the Creatures 6 Human Arts beams of Divine Wisdom ib. The Book of Nature being defaced God gave a Book of Grace whence Arts sprung 7 CHAP. II. A general Demonstration of the Traduction of Human Literature from the Scripture and Jewish Church THe Original of human Literature from the Scriptures and Jewish Church 8 This is proved 1. By Testimonies 1. Of Jews ib. 2. Of the Fathers 3. Of Philosophers Hermippus c. 9 Plato's Divine Word and old Tradition 10 Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Jewish Tradition ib. Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jewish 11 Why Plato disguised his Jewish Traditions 12 How Plato mentions the Jews under the name of Phenicians Barbarians Egyptians Syrians 13 Testimonies of Moderne Criticks Grotius c. 14 2. Our Assertion proved by the several parts of Literature 1. Philologie 2. Philosophie 15 Physicks Ethicks Metaphysicks 16 Mathematicks Astronomie Geometrie 17 Arithmetick Navigation Architecture c. 18 The forme of Grec Philosophie Jewish ib. CHAP. III. The Original of the Phenicians from the Cananites THe Original of the Phenicians from the Cananitish sons of Anak 20 21 Why the Cananites change their names c. 22 The Phenicians and Cananites agree in Gods 23 The Phenicians Cananites expelled by Joshua 24 CHAP. IV. The Correspondence betwixt the Jews and Phenicians HOw Abraham instructed the Cananites 25 Correspondence 'twixt the Jews and Cananites 26 The Jews called Phenicians and Syrians ib. The Phenician Language from the Hebrew 27 Grecian Learning from the Phenicians ib. The Phenicians Inventors of Navigation 28 CHAP. V. Of Phenicians Expedition into Spain and Africa Phenician Expeditions under Hercules 31 Phenicians in Spain 33 Phenicians in Africa 33 34 35 CHAP. VI. Phenicians Navigations into Greece under Cadmus Phenicians in Greece under Cadmus 36 Cadmus a Cananite and Hivite 37 Phenician Fables of Cadmus 38 39 Cadmus brought Letters into Greece 40 41 CHAP. VII Phenician Colonies in Greece Phenician Colonies in Cyclades 42 The Idea of the Heliotrope from Ahaz's Dial ib. Delus possessed by the Phenicians ib. Apollo's Temple and Rites Jewish 43 Phenicians in Athens and Laconia 44 The Pelasgi not the chief Conveyers of Hebrew Language and Letters into Greece 45 Phenicians in Cilicia Pisidia Caria c. ib. CHAP. VIII Phenicians in the Ilands of the Midland Sea PHenicians in Cyprus Citium c. 47 48 Phenicians in Crete 48 The Fable of Europa's being carried away by Jupiter c. Phenician 49 Phenicians in Melita now Maltha ib. Phenicians in Sicilie 50 Phenicians in Italie 51 Phenicians in Sardinia and Corsica 52 CHAP. IX Phenicians on the Western Ocean of France and England as also in the East THe Ocean whence so called 54 Phenicians visit the Westerne Ocean ib. Phenicians in Britannie ib. Britannie called by the Phenicians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a land of tin or led 55 Britannie called by the Greeks Cassiterides ib. Ireland called Hibernia from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 56 Phenicians in Gallia ib. The Affinitie betwixt the old Gauls and Britains in Language Gods and Officers 57 Phenician Navigations Eastward 58 How far these Conjectures were of use ib. Phenician Learning from the Jews 59 How the Egyptians communicated Jewish Dogmes to the Grecians ib. CHAP. X Of the Traduction of all Languages and Letters from the Hebrew THe Original of Philologie 60 All Words and Languages from the Hebrew 61 God the first Institutor of Names ib. Names are but pictures of things 62 How names signifie from nature how from Institution 63 All Letters from the Hebrews ib. Hebrew the original Language 64 The original of Letters from Moses 65 66 Moses stiled Mercurie and why 67 The Hebrews conveyed Letters to the Phenicians ib. CHAP. XI Of the Phenician and other Oriental Languages their Traduction from the Hebrew THe origination of the Hebrew 69 The puritie of the Hebrew 'till the Captivitie 70 The Phenician tongue the same with the Hebrew ib. This is proved by their Identitie in names c. 71 Punick words of Hebrew origination 72 73 Plautus's Paenulus explicated ib. The Phenicians symbolize with the Hebrews in names c. 74 75 The Egyptian Hieroglyphicks from Jewish Symbols 76 The Egyptian Simple Language from the Hebrew 77 78 The original of the Coptick from the old Egyptian and Greek 79 80 The Azotian Language from the Hebrew 80 The Chaldaick Language from the Hebrew 81 The Syriack from the Hebrew 82 83 The Arabick from the Hebrew 84 85 The Persick from the Hebrew 86 Persia so called from its fame for horseman-ship c. 87 The original of the Samaritans 88 The Samaritan Language from the Hebrew 89 The Ethiopick from the Hebrew 90 CHAP. XII European Languages especially the Greek and Latin from the Hebrew The Greek tongue from the Hebrew 91 92 The Grecians Literature from Cadmus 93 The Greek Letters from the Phenician 94 95 96 The Greek Letters originally from the Hebrew 97 Instances out of Plato to prove the derivation of the Greek from the Hebrew 98 The Latin immediately from the Greek but originally from the Hebrew 99 100 Other Westerne Languages from the Hebrew ib. The old Gallick and Britannick from the Hebrew as t is proved by their Gods c. 101 BOOK II. Of Pagan Theologie both Theogonick Physick and Politick with its Traduction from Sacred Names Persons Rites and Stories CHAP. I. The Theogonie of Saturne and Jupiter from Sacred Names Persons and Stories PAgan Theologie and its Distribution into Mythick or Theogonick Physick and Politick 104 Mythick Theologie or Theogonie 105 Of Zabaisme and its rise from Scripture ib. Of Hellenisme and its rise from Scripture 106 The Theogonie of Saturne his name of Hebrew origination 107 108 Saturnes parallel with Adam in 6 particulars 109 110 Saturnes parallel with Abraham in four particulars 111 112 Saturnes parallel with Noah in 14 particulars 112 113 Jupiters names Belus Hammon Zeus Sydyk Taramis Jupiter c from Hebrew 114 115 116 Fables of Jupiter originally Hebrew 117 CHAP. II. The Theogonie of Juno c. of Hebrew origination THe Theogonie of
〈◊〉 〈◊〉 〈◊〉 〈◊〉 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
origination which Vessius de Idololatr lib. 2. cap. 21. thus draws forth The Moon saies he is here called Astarte Now the Buls-head is a good Embleme of the Moon which has her hornes like those of a Bull whence also the Egyptian Isis which was the same with the Moon had hornes in like manner Thus Vossius Who again de Idololatr lib. 1. cap. 22. tels us that this Astarte was according to Sanchoniathon a Phenician And that she was worshipt by the Phenicians as a Goddesse we are taught out of the Scripture 1 King 11.5 1 King 11.5 And Solomon went after Astoreth the Goddesse of the Sidonians where t is in the singular 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ashtoreth Chald 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astarata whence contractedly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Astarta And because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a flock or as some of the Rabbines think femal sheep therefore Rabbi D. Kimchi supposeth that her Image was the figure of a Sheep Others more likely judge that she was called Astarte because sheep were sacrificed to her But these opinions are not repugnant This Astarte as an Animal Goddesse was the daughter of Agenor King of Phenicia who after she was made a Goddesse was called Astarte by the Phenician Priests as Lucian lib. de Dea Syria relates c. But Bochart Can. lib. 2. cap. 2. fol. 787. following Kimchi and other of the Hebrews draws the original of Astarie as also of this Fable touching her wearing a Buls head from the signification of the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astoreth which signifies herds of sheep or Kine thus Astarte in the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astarta amongst the Hebrews is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astoret 1 King 11.5.33 1 King 11.5.33 hence the plural 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astaroth herds So Deut. 7.13 Deut. 7.13 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the herds of thy sheep Thus all the Hebrews explain it and will that the Idol Astarte have the figure of a sheep I conceive the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astaret may be taken in a more extensive notion and signifie as well herds of Kine as of Sheep Truely the Chaldee on Deut. 7.13 renders the Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Arabick by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which are words common and signifie as well herds of cattel as of sheep So Joel 1.18 and Gen. 32.16 Thus there being included in the name Astarte the signification of a Bull as well as that of a Sheep thou maiest with ease understand why she is said to impose on her head the head of a Bull as the Ensigne of her Empire i.e. a kind of Crown made in the fashion of a Buls head in which habit she is described by Sanchoniathon as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 traversing the whole Earth Astarte the same with Io. so that she seems to be the same with the Greek Io who being changed into a Cow is feigned to have viewed many countreys To which concurres that in Euripides Phaenissis how the Thebans and Phenicians account Io the same with the common mother Thus Bochart By which we understand the full origination of Astarte as also why she was said to impose on her head as a Crown the Buls head namely because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a herd of Cattel § 5. Io the same with Juno Hence also the fable of Io her being turned into a Cow For Io was the same with Junno it being a contract thereof if not of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the name of God as before And 't is possible that this whole fable of Juno here called Astarte her having a buls head for a crown as also of her being changed-into the forme of a Cow under the name Io had all the same original with that of Isis who passed for Io and had also the forme of an Oxe Bull or Cow namely from Josephs fat and lean kine which were the means of preserving Egypt from famine and therefore made the Hieroglyphick of their chiefest Gods Apis and Io i.e. Jupiter and Juno Isis the same with Io and Juno That Io is the same with Juno appears farther from the description of the Egyptian Isis which they make to be the same with the Greek Io and therefore give her the same forme as Herodotus in Euterpe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The image of Isis is feminine formed with buls hornes as the Greeks describe Io. By which t is evident that the Greek Io was the same with the Egyptian Isis and both these the same with the Phenician Astarte they having all one and the same image and forme namely a crown after the fashion of a buls head which was an Hieroglyphick representing the Moon but originally taken as t is conceived from Josephs kine as Joseph himself passed amongst them for Apis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ab father as he is stiled a father to Pharaoh Gen. 45.8 whence Serapis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Bull. § 6. But to returne again to Astarte and her identitie with Iuno or the Moon which may farther be proved from that of Lucian de Dea Syria 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There is also another Temple in Phenicia which the Sidonians have and as they say belongs to Astarte And I conceive Astarte to be the Moon But here occurs a difficulty arising from the opinion of many Ancients that Astarte is the same with Venus So Philo Byblius out of Sanchoniathon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But the Phenicians say that Astarte is Venus So also Suidas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Astarte which is called by the Grecians Venus Venus amongst the Phenicians the same with Juno This difficulty is resolved by Vossius Idololatr lib. 2. cap. 21. thus In the oriental parts Venus and Iuno signifie one and the same Planet viz. the Moon which has the government of moist bodies So that hereby its easie to reconcile the differences so opposite touching the Goddesse of Hieropolis which we find joyned together by Plutarch in M. Crassus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The first omen was given to him by this Goddesse whom some call Venus some Iuno others that Goddesse which affords the principles and seeds for all things out of moisture By which description its apparent that this Hieropolitan Goddesse I suppose Isis was no other than the Moon which by reason of its moisture was esteemed to be the passive Principle as the Sun called Osiris the active of all Generations and so called by some Iuno by others Venus Astarte and Venus the same So learned Bochart Can. lib. 2. cap. 16. fol. 850. With some Astarte is Venus with others Urania and the Moon but nothing is more uncertain than the deliries or dreams of the Mythologists touching their Gods So Tertullian Every Province has his God as Syria Astartes and Africa the Celestial Urania This Goddesse Astarte called by the Africans Ourania and by the
look saies he to the reason of the Allegorie there is no doubt but this Giant Enceladus or Typhon whom Jupiter by a Thunderbolt struck down to Tartar because he made an insurrection against the Gods and kept in those Abysses of the Earth there to burne in everlasting flames is the same with that Akalathon or crooked Serpent the Devil which God Esa 27.1 smote with his sword and 2 Pet. 2.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but cast them down to Hell c. And that these Grecian Fables of Typhon had their original from the Hebrews appears 1. Typhon from Tophet the same with the Devil First from the very name Typhon which Bochart fetcheth from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tophet whence the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to burne Thence Esa 30.33 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tophet is the same with that place in the valley of Hinnom where they sacrificed their children to Moloch by casting them alive into the fire Esa 30.33 2 King 23.10 Jer. 7.31,32 as 2 King 23.10 Jer. 7.31,32 This valley of Hinnom wherein Tophet stood by reason of those barbarous cruel flames became a symbol or type of Hell whence from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehinnom the Greeks termed Hell fire 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gehenna Hence also Tophet the place in this valley of Hinnom where this fire burned gave original to Typhon 2 The Attributes given to Typhon prove him to be the same with the Devil according to that character given him in Scripture For 1. t is said that Typhon waged war with Jupiter and contended with him for the Empire whence he was struck down by Jupiter into Tartar c. So the Scripture assures us touching the Devil that for his sin against God he was cast down to Hell 2. T is said that when Jupiter had by a fiery Thunderbolt struck down Typhon he laid upon him the mountain Aetna in Sicilie which was by him set on fire whence all mountains that had any eruptions of fire were fabled to lie upon Typhon which answers to the Devils character 2 Pet. 2.4 2 Pet. 2.4 cast them down to hell 3. And because the Egyptians looked on Typhon as an evil God or the cause of all ill Typhons parallel with Moses therefore they take the stories of the Patriarchs especially such as most infested them by opposing their Idolatrie attribute them unto him We have already mentioned the storie of Shem who being alwaies hated by the posteritie of Cham amongst whom the Egyptians were passed among them for Pluto and Typhon We shall now endeavor to shew how the Egyptians out of their cursed humor applyed the whole storie of Moses unto Typhon Learned Bochart in a conference with him informed me at large out of Plutarch and others touching the parallel betwixt Typhon and Moses Plutarch said he in his Isis and Osiris tels us 1. that Typhon made war with the Gods i.e. with the Egyptian Idols so Moses Exod. 8. c. 2. Typhon was the son of a Queen so Moses the adopted son of Pharaohs daughter 3. Typhon was hid in an Ark and cast on the river Tanais so Moses Exod. 2.3 4. Typhon had command of all the beasts so Moses of the Frogs c. Exod. 8.5 c. 5. Typhon is said to divide his Army into 13. parts so Moses the Israelites into 13 i.e. reckoning the two sons of Joseph as distinct Tribes These with some other instances were given me by Bochart touching the parallel betwixt Typhon and Moses and I find some mention of the same in his Historie de Animalibus sacris part 1. lib. 2. cap. 34. Illustres illae Mosis victoriae adhuc recenti memoria celebres magis innotuisse putandae sunt Sandf l. 1. §. 22. That which gave occasion to the Egyptians and Greeks to insert so many parcels of Moses's storie into their Mythologie of Typhon was the freshnes and novaltie of Moses's Atchievements who lived much about the same time when this Fable-coining Art began as before in Bacchus's genealogie Typhons parallel with Og. Sandford Vossius and Dickinson make Typhon by the art of Anagrammatisme the same with Python the Serpent Apollo destroyed which they take to be a fable of Og the Giant of Basan destroyed by Joshuah as before § 3. and in what follows chap 5. § 3. We may take in both one and the other of these References because the Mythologists agreed not in the application of their Fables 3. Another name given to Enceladus which argues his genealogie to be the same with the Devils was Briareus This name Bochart Can. lib. 1. cap. 28. makes to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Belial the name given by the Hebrews to the Devil Thence for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 6.15 the Syriack has 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also the Arabick So in Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. CHAP. V. The Theogonie of Hercules and Mars of Hebraick Derivation Hercules's origination Phenician or Hebraick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hera a Princesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the glorie of Juno or the great Hero whence he was called also by the Phenicians Melcarthus the King of the Citie Hercules's Temple in the straits of Phenician origine as it appears by the Rarities therein Hercules called Ogmius either from Og King of Basan or from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Agemi strangers Hercules's character by Lucian his expedition into Spain and Gallia The Phenician Hercules the same with Joshua which is proved 1. from the place of their Expedition which was Arabia called by the Grecians India 2. From the Identitie of the persons they fought against The Giants were the Cananites and Typhō was Og of Basan 3. From their mode of fighting 4. From the place where the battel was fought Nyssa the same with Syna or Nissi Exod. 17.15 5. From Typhon's Bed which is the same with that of Og Deut. 3.11 6. From Hercules's name Melicarthus which is proper to Joshua as also to Mars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with Mars and Joshua The Phenician Hercules contemporary with Joshua The Theogonie of Mars and his parallel with Joshua as also with Nimrod § 1. Hercules origination Hebraick HAving gone through the Genealogie of Saturne Jupiter Juno Bacchus c. Apollo with the several Attributes given to them we now proceed to Hercules whose name is by Fuller lib. 2. miscel S. cap. 7. derived from the Phenician or Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beholding all things whence he makes Hercules to be the Sun and so the same with Baal Others supposing Hercules to be the son of Juno draw the origination of his name also from her according to that of the Etymologist 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hercules is so called because he was the
Idolaters gave to the Sun is evident from what we find in Job 31.26,27 Job 31.26.27 If I have seen the Sun c. This good man treats here professedly of that Idolatrous worship given to the Sun which in his Age who lived about 450 years after the Dispersion had gotten a great footing amongst those Idolaters And he gives us the chief springs and roots of this Idolatrick Deification of the Sun and Moon which were these 1. An Eye pleasing contemplation of these Glorious Creatures v. 26. If I beheld the Sun when it shined c. This is explained by Moses Deut. 4.19 Deut. 4.19 And lest thou shouldest lift up thine eyes to heaven whereby is imployed that an Idolatrick Contemplation of the Sun c. was a main cause of mens Idolizing of it 2. Another cause is the hearts Admiration of and cleaving to these glorious objects So Job 31.27 If mine heart did flatter me in secret The heart is the main fountain of Idolatrie Deut. 11.16 as Deut. 11.16 beware lest your heart deceive you and turne you aside to other Gods the heart is the great Idol-maker Whence follows Adoration which formalizeth the Idol so Job 31.27 If my mouth did kisse mine hand which was a species of Adoration Thus the contemplation of the Eye draws on the Admiration and affectionate inclination of the Heart whence follows Adoration and Deification of the Sun c. This was long ago well observed by Diodorus Siculus lib. 1. The most ancient Inhabitants of Egypt saith he contemplating the world above them and the whole Universe fell into a stupendous admiration of the Sun and Moon and esteemed them as eternal and first Gods whence they called the Sun Osiris and the Moon Isis c. Thus we see how first the Sun and then the Moon and in after time the other Stars came to have a Divinitie ascribed to them We find this well set forth by Vossius de Idol lib. 2. cap. 5. As by little and little mankind departed from the worship of the true God so in the same degrees 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Polytheisme began insensibly to increase First Divine honor was given to the Sun because there was nothing more conspicuous and more acceptable to our fenses than it Next the Moon seemed to gain the same honor which therefore was taken into a copartnership in worship Hence the same honor is communicated to the whole host of Heaven and then to the whole machine of Heaven Afterwards the like was attributed to the Elements and lastly to the whole Universe because the whole was conceived to be of a Divine nature Mean while as there is one nature of all things so the more wise directed their worship to one Deitie c. By which its apparent that the more judicious Philosophers such as Pythagoras and Plato were acknowledged onely one supreme and chief God which some made to be the Sun others the true God that first infinite eternal Being which gave Being to all things according to the Scripture account of God his worship c. as hereafter See more of the original of these Planetarie Deities in Owen Theolog. lib. 3. cap. 4. who I confesse has furnished me with much light herein The Sun idolized by the Jews Yea these glorious excellencies of the Sun did not onely inveagle the hearts of poor Heathens into Idolatrie but also many of the carnal Jews were enticed thereby Joseph Scaliger Trihaeres cap. 27. tels us that the Sun was worshipt for a God by the Essenes in Judaea and that which founded this persuasion in him is an expression in Philo the Jew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Twice every day they the Essenes are wont to pray morning and evening at the rising of the Sun begging felicitie I say true felicitie amely that their minds may be replenisht with heavenly light That which addes to this persuasion is a passage of Josephus who speaking of the Essenes saies that when they go to stool having digged a pit they sit thereon covered round with their Cloaks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lest they should injure the God of Light i.e. the Sun Petavius in his Notes on Epiphanius follows Scaliger in this persuasion of the Essenes worshipping the Sun though C. Salmasius Io Croius and G. Vossius dissent § 5. The original of Demons with their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having dispatcht the supreme natural God or Gods which takes in the ultimate object of Natural Theologie and worship we now proceeed to the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mortal or made Gods which were intended as Mediators betwixt the supreme God and mortal men For these blind Heathens had so far a sense of their lapsed estate and distance from the supreme God as that they conceive it too great presumption yea impossible for them to have communion with him but by some Mediators or mediums of Worship Whence they canonized or instituted certain midling Deities and Semi Gods which should be as Mediators and mediums betwixt them and the supreme God to transmit their Prayers and Sacrifices to him and his Precepts Rewards and Influences to them These made Gods and mediums of worship were either Persons or Things The Persons were the souls of some Heroes deceased and canoniz'd the Things were Golumnes Pillars Images and at last whatever carried any thing of Divinitie We shall begin with the Pagan Men-Gods which were the first and most universally received Mediators or mediums of that Natural Worship which the Heathens performed to their supreme God or Gods And here we doubt not but to demonstrate that these midling Men-Gods or Mediators were taken up in imitation of and derivation from the Iewish Messias which was Immanuel and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God man or mediator betwixt God and men The original of the Baalim and Demons This we shall endeavor to make good both from their Names Nature Institution and Offices 1 the origination of their names First as to their Names these Men Gods were stiled by the Phenicians where they seem to have had their original 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baalim Lords which name was originally sacred and peculiar to the true God of Israel Hos 2.16,17 as t is evident from Hos 2.16,17 And shalt call me no more Baali c. They were called by the Grecians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Princes as before chap. 5. § 1. But the common name the Greeks gave them was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Demons because they had the knowledge and inspection of all human Affairs answerable to the character of the Jewish Messias The Romans called these Demons Semidei half Gods Medioxumi midling Gods and Deastri star-Gods because they supposed their residence to be chiefly in some star of which elsewhere 2 The orignal of their institution 2. As for the original institution of these Baalim or
as from unquestionable Antiquitie that all other set speech whether Historical or Rhetorical was but the progenie of Poesie falling in latter times from its wonted state And indeed its evident from the thing it self that all the ancient Learning of the Grecians both Historie Moralitie Philosophie and Theologie was delivered in Poesie Hence Orpheus and other Poets were anciently stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers because they taught men Theologie and Moralitie c. Whence also the ancient Discourses of the Philosophers were stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Songs c. because they delivered their precepts of Philosophie in verse So Pythagoras and the rest of the Philosophers of his Sect yea among the Latins carmina were used for moral Precepts as Stillingf Orig. S. Book 1. chap. 4. § 2. That Divine Poesie was most ancient and the spring or Idea of Human. As Poesie was the first piece of artificial Discourse amongst the Pagans particularly the Grecians so t is as certain that Divine Poesie preceded Human yea that the latter was but a corrupt imitation of the former We have the original forme and mode of Scripture Poesie laid open to us by Ioseph Scaliger Animadversiones in Euseb Chron. fol. 6.7 edit 1658. We find not saith he in the Psalter or Lamentations any Cantick bound up by Laws of Metre but the Discourse is meerly Prose animated by a Poetick character Onely the Cantick of Moses in the last Chap. of Deuteronomie the Proverbs of Solomon and almost all the Book of Job are bound up under the necessitie of Rithme which Rithme is like two Dimetrian Jambicks with a Tinnulus to the ears The Cantick of Moses is a Rithme drawing near unto a Tetrameter Jambick not unto an Hexameter Heroick as Josephus will have it Yea there is no Hexameter or Pentameter to be found in the Sacred Bibles neither does the Rithme in them consist of any exact Modes but the Rithme is sometimes shorter sometimes longer according to the capacitie of the sentence c. Thus much for the judgement of Jos Scal. touching Scripture Poesie its several Modes c. That Moses was the most ancient of all Poets is proved by Josephus l. 2. contra Appion as Mariana in his Preface to Genesis We find Moses's Prayer deliver'd in a kind of poesie Psal 90. Also Moses's Song upon Gods delivering the Israelites out of the hands of Pharaoh Exod. 15.1 Then sang Moses c. which was seconded by the Song of Miriam ver 20. Likewise Jobs Discourses are for the most part in Verse All which pieces of Divine Poesie are much more ancient than any piece of Pagan Poesie and we need no way doubt but that the latter was by I know not what artificial Satanick imitation the Product of the former as it may be demonstrated both by Inartificial and Rational Argumentation § 3. Testimonies to prove the Traduction of Pagan Poesie from Divine Oracles As for Inartificial Arguments or Autoritie we shall begin with that of Tertullian Apolog. cap. 47. Who is there saies he of the Poets who hath not drank of the prophets fountain c Thus Jackson in his learned Discourse of the Authoritie of the Scriptures proves at large that the most of those fabulous Narrations and feigned stories mention'd by Heathen Poets had their original platforme as also their main foundation and rise from some real issue of Divine Power and therefore may be referred to some historical relation of sacred writ So Jacks of the Scriptures fol. 27. Albeit the events which the most ancient Poets relate through long distance of time seem most strange to us yet is the ground such as upon better search may alwaies be referred to some Historical Truth which yielded stuffe to Poetick structure as day spectacles doe unto night Visions Again the same Jackson fol. 34. speaks more fully thus Continually whilest we compare ancient Poets or stories with the Book of Genesis and other Volumes of sacred Antiquitie these sacred Books give us the patterne of the waking thoughts of ancient Times And the Heathen Poems with other fragments of Ethnick writings contain the Dreams and Fancies which succeeding Ages by hearsay and broken Reports had conceived concerning the same or like matters For any judicious man from the continual and serious observation of this Register of Truth may find out the original at least of all the principal Heads or common places of Poetick fictions or ancient Traditions which it cannot be imagined they should ever have come into any mans fancie unles from the Imitation of some historical Truth or the Impulsion of great events stirring up Admiration c. The like the said Author addes fol. 49. where he proves that the Poets have borrowed their best stage attire from the glorious wardrobe of Israel And again fol. 56. The Sacred Antiquitie of Jewrie was to other Nations as Nilus to Egypt the main stream or principal river Thus Jackson of which more hereafter § 4. Artificial Demonstration Wee proceed to the Artificial or Rational Demonstration of our Assertion touching the Traduction of Pagan Poesie from Divine which we shall indeavor to make good from the first Authors Occasions Ends Principles and Parts of all Pagan Poesie 1. From the first authors of Poesie amongst the Grecians As for the first Authors of Pagan Poesie they are generally supposed to have been the Grecians but as for the time when Poesie began to take root amongst them 't is somewhat uncertain Carion in his Chron. lib. 2. makes Linus to be the first of the Greek Poets who taught Hercules Letters and Musick c. His words are these What time Linus flourished in we may gather thence Linus the first of the Greek Poets traduced the choicest of his Poesie from sacred Oracles and Operations that he is said to teach Hercules Letters and Musick who when young being chid fell into a passion of anger and thence threw the Table wherein he he drew his letters at Linus's head with which blow he died They say that Linus was the first that brought Learning into Greece from Phenicia c. Hence we may safely conjecture first that Linus was by birth a Phenician for such the ancient Hercules Tyrius his Scholar was as before 2. That Linus also lived about the time the Cananites were expelled Canaan by Joshua For about this time Hercules Tyrius also lived who transplanted some Colonies of these Cananites or Phenicians into Africa Spain and such parts as bordered on the Midland Sea whence the chief parts of Joshua's atchievements are by the Mythologist transferred to him as before unles we make this Hercules distinct from and after Hercules Tyrius 3. Whence also it appears that the choicest materials of Linus's Poemps were of sacred Original For he being a Phenician and living about that time wherein God wrought so great wonders in behalf of the Israelites he could not but have some Notices thereof Yea we have reason enough to conclude
Cadmonim i.e. Orientals Gen. 15.19 Gen. 15.19 and Hermonijim i.e. of Hermon Psal 42.7 Hence the Grecians called the chief Commander of this Phenician colonie that came to build Thebes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cadmus and his wife Harmonia or Hermonia And they feigned that both Cadmus and Harmonia were turned into Serpents because the name Hivite according to the Hebrew signifies a Serpent Lastly Moses tels us Gen. 10.13 Mizraim begat Ludim From Misraim Egypt and from Ludim Ethiopia were so called Answerable whereto Diodorus lib. 3. shews what communitie there was betwixt the Ethiopians and Egyptians and thence concludes that they were very near akin and allied as Bochart in his Preface to Phaleg about the middle Thus has this Learned man demonstrated at large the parallel or rather samenesse betwixt Sacred and Ethnick Geographie whence we may safely conclude the derivation of the latter from the former And the same Bochart in his Preface to Canaan about the beginning tels us Moses's Geographie most perfect that Moses by Divine Revelation approved himselfe more skilful in Geographie than either Homer or Hesiod or any of later times amongst the Grecians For he mentions more Nations and those more remote by far Neither doth it suffice him to name them but withall he opens their original shewing us in what Age and from what Place and upon what occasion each were dispersed into Countries most remote even from the Caspian and Persick Seas to the extreme Gades and all this on one Chapter Gen. 10. and that obiter Thus Bochart who is followed herein by Stillingfleet Origin S. book 3. c. 4. § 8. The certaintie of the Propagation of all Nations from the posteritie of Noah is evident hence that in all that account which the Scripture gives of the propagation of Nations from the sons of Noah there is some remainder in the historie of that Nation to justifie the reason of the imposition of the name from the names of the Nations themselves which have preserved the original name of the Founder in their own as the Medes from Madas the Ionians from Iavan c. Thus Stillingfleet By all which it appears that Sacred Geographie or the Scriptures account of the origine of all Nations from Noah's posteritie is not onely most certain perfect and ancient but also the most perfect Idea and measure of all Pagan Geographie § 8. Pagan Mythologick Historie from Scripture mysteries and real events of Providence Having gone through Chronologie and Geographie the chief parts of simple Historie we now proceed to Mythologie another species of Historie resulting from its formal constitution And indeed Mythologick Historie as it was of all most ancient so was it most proper for the infant state of mankind had it been rightly and according to its original Idea in Scripture undertaken For in Historie the forme ought to be suited to its matter as in Nature not the matter to the forme as in our Scholes wherefore the matter of the first Historie being the wonders of Providence with many Iewish Types and more sublime mysteries no wonder if the first Pagan Historiographers clothed such mysterious and as to them unintelligible matters with a mythologick forme and garbe Thus Strabo lib. 11. speaking of the ancient Records of the Syrians Medes and Persians tels us that they gained no great repute in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. by reason of the Philomythie or fabulous narrations of the Historians And Diodorus cals this Mythologick Historie wherein he much abounded 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the ancient Mythologie which he confesseth admitted of great diversitie and thence obscuritie whereof he gives this reason 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 In the ancient fables there is no umforme and in all things agreeing historie to be expected Thus Diodor. lib. 4. Wherein he grants that the historie of ancient times was mixed with many fables which yet had some original Idea of Truth unto which they related Mythologick historie not meerly fictitious but fables of real truths Vossius de Histor Graec. lib. 2. cap. 2. makes an Apologie for Diodorus Siculus and the rest of these ancient mythologick Historiographers against the imputations of Ludovicus Vives and Bodinus wherein he shews how these Mythologists who delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mythick Historie were not to be reputed as meerly fabulous or feigned for they had some historical truth wrapt up under these fables delivered by them as t is evident by what is storied of the Floud and Tower of Babel by Berosus c. Neither ought it to move us that these Mythologists differ amongst themselves in many things for albeit these fabulous narrations took their origine from some real storie or truth yet by reason of the length of time and the varietie and vanitie of wits t is no marvel if there be found some dissension yea falshood in mythick Historie By which its evident that this mythologick Historie though mixed with much varietie vanitie yea falshood was but a corrupt imitation of some marvelous issues of Providence or some real storie happening in or about the Church of God and communicated to the Grecians by Oriental broken Tradition This may be farther demonstrated by what Aristotle in his Proeme to his Metaphysicks quoted by Stobaeus serm 3. mentions touching the original of Mythologie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Men began to Philosophize from Admiraetion c. then he concludes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a fable is composed of things wonderful This holds true in mythologick historie as well as Philosophie the original of one and t'other being the same For Mythologie as well Historick as Poetick was founded on some real event of Providence or Scripture storie traduced by Tradition as has been well observed by Jackson on the Scriptures fol. 47. where he acquaints us That from the true wonders of God storied in Scripture and transacted in Jurie or thereabouts the Medes Persians and Syrians were so much addicted to fabulous narrations which the first Ages were so much delighted in and thence were ambitious of coining the like wonders as Strabo tels us And Greece as it re-received Artificial Learning from Asia so did it drink in this humor with it whence sprang all that ancient mythologie For the Scriptures account of the Creation Floud Tower of Babel with many other stories of God's miracles vouchsafed in the behalf of his people in Egypt Jurie and the regions round about having by some imperfect Traditions been far spread when Greece first began to affect fabulous relations hence as children unacquainted with the real storie they made many additions of their own and applied those effects to many persons and things which had no affinitie therewith as t is common amongst men Thus the reports of Gods miraculous works of Creation Providence and Preservation of his Church which were in that infant state of the Church exceeding remarkable flying up and down the world cut and mangled by artificial inlargements
according to the Scripture Dialect the Queen of Heaven which gave rise to the Phenician Baalim and the Grecian Demons and so to the Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie as before Book 2. chap. 8. § 3. c. CHAP. IV. Ethnick Imitations of Adams creation and happy state in Paradise Gen. 1.26 Gen 2.8 Adams Formation out of the dust imitated by Pagans Also fables of the Souls Creation Infusion Gen. 2.7 Eves Formation out of Adam expressed Gen 2.21,22 Imitated by Plato's Androgynon Mans being formed after the Image of God Gen 1.27 expressed by Plato and Mans happy state in Paradise Gen. 2.8 expressed by Plato under the Golden Age. Gen. 2.25 nakednes Gen. 3.1 Conference with the Serpent of the Golden and Iron Ages Adam's memory preserved under Saturne Tuisto and Eves under Isis Paradise or Eden imitated by the Elysian fields Adonis's garden The tree of life Gen. 2.9 expressed by Nectar and Ambrosia c. § 1. HAving dispatcht the History of the Creation in general we now come to the History of Man his Creation and Happy state in Paradise whereof we doubt not but to discover many evident Vestigia and broken Traditions in Pagan writers which were originally of Sacred Extract Gen. 1.26 Gen. 2.8 Adams formation out of the dust imitated by Pagans We shall begin with the Creation of man mentioned Gen. 1.26 Gen. 2.8 and the Lord formed Man out of the dust of the earth c. In imitation whereof the first Parent of mankind is stiled by Sanchoniathon according to the version of Philo Byblius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 One sprung out of the Earth c. So Plato de Repub. lib. 3. fol. 414. makes mention of a Phenician fable touching the Fraternity of all men in regard of their Original extract out of the Earth And Serranus upon this place observes that Plato here illustrates the Institution of Magistrates by a Fable which he termes Phenician because the Phenicians affirmed that Men sprang out of the earth that so by the Communitie of the same original they might the more sacredly defend mutuall Peace and Concord This Fable addes Serranus seems to be a Vestigium of the Primitive Truth so that truly by the Appellation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of a certain Phenician Fable the Iudaick Doctrine may be understood c. The Reasons that might induce Plato to call these and such like Iewish Traditions Phenician Fables are such as these 1. Canaan which the Jews possessed was originally the Countrey of the Phenicians whence Phenicia is still called by some Canaan neither is it indeed any other then a skirt of Canaan as Portugal is of Spain Well therefore might Plato terme the Iews who inhabited Canaan Phenicians in as much as Phenicia was but an Appendix or rather originally a part thereof 2. Or 't is likely Plato forbore to mention the Jews by name thereby to secure himself from that envy and Odium which followed such as had any honourable regard to the Iews That those Fables which Plato termes Phenician were originally Iewish Traditions we have once and again proved and shall hereafter farther confirme Again Plato in his Politicus fol. 271 saies expresly that the first man was produced out of the earth as hereafter § 2. As for the Infusion of the Human Soul it is thus exprest by Moses Gen. 2.7 and breathed into his nostrils the breath of life man was a living soul We find the Creation Infusion of the human soul expressed in the same manner yea almost in the same words by Sanchoniathon according to Philo Byblius's version thus The first men saies he were made 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Colpia of the wind or Spirit Bochart Can. lib. 2. cap. 2. fol. 784. gives this account hereof wind Colpia for any apposite English word to expres it by doth not readily occur is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Col-pi-jah the voice of Gods mouth by whose Inspiration and Word man was made as Gen. 2.7 Gen. 2.7 And breathed c. whence also Orpheus touching the Production of Man out of the dust and the Infusion of the Rational Soul speaks thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mankind saith Orpheus was framed by God himself out of the Earth and received from him a Rational soul as Euseb ex Tim. Chronographo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 3. Gen. 2.21,22 Eves Formation Ephes 5.31 Concerning the Formation of Eve Moses tels Gen 2.21,22 that she was formed out of Adams rib c. VVhence Man and Woman are stiled by Paul Ephes 5.31 one flesh which he seems to understand according to the Iewish Cabal or mystical sense applying the whole to Christ and his Church whose Vnion was mystically expressed by this Formation of Eve out of Adam In imitation hereof Plato in his Symposiastick Dialogue concerning the Nature of love mentions a piece of Cabalisme wherein he brings in Aristophanes discoursing in this manner The ancient nature of men was not as now it is but very differing for then it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Androgynon both in name and kind i.e. commixt of Male and Female sex This Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Man-Woman seems evident by some broken Tradition of the Jewish Cabalisme wherein we find mention thereof as Grotius hath observed which originally sprang from the story of Eves being formed out of Adam and so one flesh with him as Cudworth in his Discourse on the Vnion 'twixt Christ and his Church § 4. Gen. 1.27 Mans being formed after the Image of God Gen 1.27 't is said God created man in his own Image c. This Image of God is elsewhere made to consist in Holines and Righteousnes This Divine Formation of Man after the Image of God is lively described by Pagan Writers and that as we may regularly conclude in imitation of this Mosaick Description Plato in his Critias according to Serranus observation fol. 106. affirmes that in the daies of old there flourished in the first men 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Particle of God also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine Nature which rendred them blessed This elsewhere he stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Old Nature And more particularly in his Theaetetus Plato discoursing of this Likenes of Man to God makes it to consist in this that Man be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Holy with Wisdome and Righteousnes which exactly answers to Pauls Character of the Image of God Eph. 4.23,24 Ephes 4.23,24 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in righteousnes and true holines to which if we adde that Col. 3.10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in knowledge c. we have a full explication of Moses and that conformable to Plato his Description of the Image of God in Man Again Plato in his Timaeus fol. 92. makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sensible Image of the Intelligible God which though we apply it to the Vniverse in general yet has it a more
Redemption and the Restauration of all things by Christ As Plato had clear Notices of Mans Fall and miserie so in like manner he seems to have been not without some broken Traditions of the Way and Means appointed by God for mans recoverie out of this lapsed and miserable state which we may no way doubt were at least originally derived from the sacred fountain amongst the Jews In the general Plato in his Politicus fol. 251. tels us that After the Golden Age the universe by reason of that Confusion that came upon it had been dissolved had not God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again taken upon him to set at the sterne and governe the world and restore its dissolute and almost unjointed parts to their ancient order and place c. How far Plato had some imperfect Traditions of a Trinitie which he understood not Here Plato shews how that pestilential 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confusion which did overspread the Vniverse would quite have ruined it if God had not again interposed applyed a remedie And in his Epist 6. fol. 323 Plato seemeth to discourse more particularly and distinctly of the way and Means of the worlds Restauration and Conservation Let there saies he be a Law constituted and confirmed by oath calling to witnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of all things the Governor of Beings present and things to come the Father of that governing cause whom according to our Philosophye we make to be the true Being who may be evidently known by all so far as it comes within the capacitie of happy-knowing men Serranus on this place tels us that some understand this description of Plato to refer to the Trinitie as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epimonide has a peculiar respect to the Messias So Sandford de descens Christi l. 2. Sect. 37 tels us Admonendus es suspicari etiam è Christianis Doctoribus quosdam ut mihi videtur hanc Deorum Triada apud omnes Gentes celebratam vestigium quoddam S. Trinitatis fuisse in illorum cordibus etsi nisi conspurcatum non penitus extinctum tamen Sandf Desc l. 1. Sect. 37. that this Trias or Trinitie of the Gods so famous among all Nations was as some conjecture but a certain vestigium or footstep of the most sacred Trinitie not altogether extinct albeit greatly conspurcated or obliterated in their minds But albeit we may not grant Plato had any distinct Notices of the Trinitie yet he might learne many things which he understood not from the Phenician doctrine referring originally to the Trinitie particularly to the Messias the Redeemer of mankind concerning whom there were many broken and originally Jewish Traditions scattered up and down in the Oriental Parts especially Phaenicia and Egypt which these blind Heathens understanding not corrupted by many fabulous mixtures and misapplyed to things they had no cognation with Yea Plato else where ingenuously confesseth he had received many Fables or mysteries by Tradition from the Ancients which he understood not but expected some Interpreter thereof Amongst which we may reckon this great Jewish Mysterie of the Restauration of all things by the Messias whereof Plato had received some glimmering imperfect Notions or Traditions which he understood not but expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word c. And whereas some late Admirers of Platonick Philosophie endeavor to prove that Plato and his followers asserted and owned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Trinitie we must know that this belongs not so much to Plato as to his Commentators Plotinus Proclus and Porphyrie The new Platonists had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie from Ammonius who had it from the scriptures For I cannot remember that I ever met with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plato though somewhat of the thing may possibly be enigmatically delivered by him only Plotinus and Porphyrie with proclus discourse much of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie which we may presume they had not from Plato but from their Master Ammonius Head of the sacred succession at Alexandria who was if not a Christian yet a great Favourer of Christians and one that made it his busines to reforme Platonick Philosophie by the Scriptures as we have proved at large in Plato's philosophie by which t is evident that the Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word owe their original to the sacred scriptures 'T is true some of the latter Platonists of the Alexandrine Schole would fain persuade us that the Evangelist Iohn stole his Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word from Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Amelius as Drusius in Annot. Joh. 1. observes Amelius saies he the Platonick Philosopher having read this principle of the Divine word complains that Iohn the Evangelist transferred into his book his Masters Mysteries and appropriated to himself Plato's Secrets By Iupiter saith Amelius this Barbarian agreeth with our Plato that the WORD of God was constituted in the order of a Principle This Imputation of Amelius is indeed most false for Plato as well as Iohn seem both to have derived their Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Iewish Doctrine and Mysteries That the Notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word was not unknown to the ancient Iews is evident from the frequent mention made thereof in the Chaldaick Thargum which termes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Iehova by which those ancient Paraphrasts understood the Mâ—ssias as its evident from Gen. 3.8 Ps 2.12 Ps 27.1 c. Caeterum appellatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Johannis demum tempore nata sed antiqua Judaeis etiam non incognita fuit ex quo patet ad Gentilium quoque sapientum appellationem istam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quodammodo pervenisse aures Glass Phil. S. l. 1. Tr. 4. Sect. 3. From this Jewish fountain the pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so frequent in Plato's schole had its origination as Glass Philolog S. lib. 1. Tract 4. S. 3. That the Philosophers opinions of Christ and his Redemption of man-kind owe their original to the Scriptures and Iewish church see Justinian the Jesuite Comment in 1. Joan. 1.3 parag 54. So Tertullian Apol. cap. 21. The ancient Sophistes saies he were of this opinion that the word and wisdome which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 framed the world Zeno saith that this word was the Author of order Again he addes This mysterie of the Incarnation of the word was known by them from whom you receive all your follies of the Divinitie The Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrilegious emulation of the divine word which were invented by sacrilegious emulation to destroy the eternal verities of one God man by opposing thereto lies which have some resemblance therewith c. Thus Diodation Mat. 2.2 his Star The belief thereof having spread diverse waies which without doubt were all derived from
19.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The mind alone is separate what ever it be this alone is immortal eternal See more of this Ioh. Grammat praef ad Arist de Anim. and Voss Idol lib. 1. c. 10. Pagan fragments of the Resurrection last Judgment and immortal state of the Soul Plato in Phaedo tels us that men should revive and from the State of dead become living and the souls of dead men should remain and that in those who were good better but in those who were bad worse Again Plato or who ever else were the composer epist 7. gives us some account of the conveyance of these Traditions touching the Souls final Iudgment and Immortalitie His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. We must alwaies give credence to the Ancient and Sacred Traditions which declare unto us that the soul is immortal and that it hath Iudges and receiveth great Iudgment when t is separated from the bodie This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ancient and sacred word or Tradition whereby they came to understand the Immortalitie of the soul and its future state Plato else where as we have observed stiles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Divine and more sure word For having proved the souls Immortalitie c by the best rational arguments he could produce he concludes there was a Divine and more sure word or Tradition whereby it might be known This Divine and more sure word was no other than the Divine Scriptures termed 2. Peter 1.19 a more sure word of Prophecie as we shall hereafter prove The first Founders of Grecian Philosophie Thales Pherecydes and Pythagoras who much traded in oriental and Iewish Traditions were very positive in their Assertions touching the souls Immortalitie Plutarch 1º de Placent Philos making mention of Thales and Pythagoras their Heroes or Daemons saies they held them to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Souls separate from bodies Ascensus animae infelicitatem id quod Plato a Mose mutuatus est Sandf Descens l. 2. 1. Sect. 84. Moreover Plato's fable of the souls Descent into the bodie and Ascent again unto Felicitie seems borrowed from Moses Thales Milesius the Head of the Jonick Philosophers defined the soul 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a being alwaies mobile and self mobile And Diogenes Laertius saies of this Thales 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some say that he was the first that affirmed the soul was immortal i.e. Thales was the first that discoursed philosophically of the souls Immortalitie which he learned whilst he was in Egypt by Tradition originally from the Iewish Church or Patriarchs as we have proved in what follows of Thales's Philosophie Pherecydes Syrus Pythagoras's master asserted the same touching the souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Immortalitie and future state which he received by Tradition immediately from the Phenicians he himself being descended from them but originally from the Iews as we have endevored to demonstrate in the account of him his philosophie Cicero in 1. Tuscul quaes saies that Pherecydes was the first that asserted the Immortalitie of the Soul and that this opinion was after him confirmed by his Scholar Pythagoras Diogenes Laertius in his proem tels u◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Theopompus affirmed that according to the Magi men should revive and be immortal That the Magi Traduced this as other pieces of their Philosophie from the Church of God originally we have endeavored to prove in what follows of their philosophie Caesar in his commentaries de bello Gal. lib. 1. And Valerius Maximus lib. 2. cap. 6. assert the same of the Druides namely that they had this particular and strong persuasion that the souls of men perished not Yea besides what has been mentioned Owen Theol. lib. 1. cap. 8. addes that throughout America there were scarce any who doubted hereof yea some had received Traditions of the last Resurrection and that before our Europeans arrived in those parts From whence he argues that there had obtained a Catholick fame touching future Judgment which persuasion was accompanied with a presumption of the souls Immortalitie which though it might be demonstrated by reason yet seeing it gained credence rather amongst the vulgar sort than among the Sophists cannot be asscribed to any other than Tradition whence he concludes all these things 't is evident were conveighed throughout all mankind from most ancient Tradition c. Thus also Sandford Descensu l. 2. Sect. 84. tels us that whatever the Ancients Philosophized touching the various states of souls in the Sun and Moon c this may be not without the Imitation of sacred Scriptures referred to the Heavenly mansions And when Plutarch saies that the Sun who gave the mind receives it again how near does this come to that of Solomon Eccles 12.9 The spirit returnes to God that gave it We may affirme the same of the Indians Strabo lib. 15 affirmes that the Brachmans fabled the same with Plato 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 touching the Immortalitie of the soul and that herein they did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Symbolize in Dogmes with the Grecians Yea according to the attestation of Hackwell and other of our English men who viewed An. 1595 those oriental parts the Bamianes Indian Priests inhabiting Cambaia affirme that the Soul returnes whence it came and that there is a Resurrection of the bodie c. The resurrection of the bodie and its Reunion with the soul is supposed to have been preserved and transmitted among the Heathen Philosophers under that corrupt persuasion of their souls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 termed also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transanimation Migration from bodie to bodie and Regeneration Which not only the Pythagoreans but also many other Philosophers both oriental and more westerne maintained as the Egyptians according to Herodotus who saies Pythagoras had this Tradition from them The like Iulius Caesar lib. 6. affirmes of the Druides in France And Appianus in Celticis affirmes the same of the Germans Yea Iosephus Antiquit. lib. 18. cap. 2 affirmes the same of the Pharisees Thus Vossius Idololat lib. 1. cap. 10. It was saith he the common consent of Nations that the soul subsisted after it's separation from the Bodie yea among many there were reliques of its reconjunction with the bodie which we call the Resurrection But this they greatly corrupted in that of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Metempsuchosis c. Thus have we demonstrated what evident notices the Heathens had of the last conflagration with the ensuing Iudgment and mans immortal state all from sacred oracles Traditions CHAP. VIII Of the Giants war the Jewish Asses c. Gen 11.4 The building the Tower of Babel expressed by the Pagans under the Symbol of the Giants VVar c. Those who were under the confusion at Babel called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 men of divided tongues Gen. 10.8.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Giant thence the Giants war a Also the Cananites war against the