incubat ut R. Solomo In hac ergo significatione si accipias verbum pulchre significabit vim illam Dei folricem ex ruditate omnia formantis Fagius Exeges in Gen. 1.2 Chrysostome cals it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a vivifick Energie The meaning is that the spirit of God moving on the waters with a plastick and efformative virtue formed and shaped every thing into its proper forme Hereof also we find great imitations in Pagan writers For to begin with Sanchoniathon who seems most ancient and one of the first that drank of the sacred fountain though he mixed his Jewish Traditions with great fables and corruptions he cals this motion of the spirit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a dark and blustering wind Take the whole together as we find it in Euseb l. 1.10 where the first moving principle of the Universe is made to be a dark blustering spirit or wind who finding the Chaos confused and involved in darknesse without bounds or order being moved with the love of his own principle he made a contexture called Love whence the first production of all things proceeded though the spirit it self had no generation from this connexion of the spirit was produced Mot which some call Ilus slime or watery mixture and of this was made the seed of all creatures and the generation of all things This description of the Spirits first Agitation or motion on the watery mixture though it carries in it many corrupt additions yet it is not without considerable notices of its first Traduction from Moses's storie Gen. 1.2 And so Eumenius the Philosopher cites the very words of Moses Gen. 1.2 the spirit of God moved on the face of the waters to prove this opinion as Porphyrie de antro Nymph This was also the opinion of the Stoicks who held there was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a spermatick efformative word whereby the world was formed and shaped into its particularities c. So Diog Laert of Zeno which Plato in his Timaeus cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This others call 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a plastick power Plato stiles it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the soul of the world or the universal spirit So Lud Vives in August civit lib. 10. c. 23. Any one saies he that inclines to favor Plato may easily defend that the soul of the world is that spirit which moved on the face of the waters Gen. 1.2 whom they seem to make the great efficient who imparts life and essence to all things throughout the masse of the Universe c. So Cardinal Bessario lib. 3. cap. 22. tels us that what is spoken of Plato and of all the Platonists touching the soul of the world that in our Religion is interpreted of the Divine spirit as Carpent on Alcinous digres 2. pag. 235. § 8. See more of this in Plato's Physicks § 8. Plato's description of the forme of the Vniverse conformable to that of Moses Gen. 1.31 From this Universal spirit or spirit of the Universe his prolifick Agitation Fomentation or Formation of all things proceeds and that according to Moses's description the forme of the Universe which consists in that order harmonie beauty perfection and goodnes which appeared therein and in each part thereof according to Gen 1.31 And God saw every thing that he had made and behold it was very good i.e. God beheld all things clothed with the most perfect order harmonie beautie a Admonet Nachmanni per dicere Dei productionem rerum creatarum significari per videre Dei complacentiam approbationem ejus qua rebus creatis ac productis perpetuam subsistendi durandique vim addidit Verba sunt haec productio rerum ad actum vocatur dicere Dei et subsistentia vel duratio vocatur videre Dei Rerū subsistentia à complacito Dei c. P. Fagius Exeges in Gen. 1.31 and forme of goodnes conformable to those Universal Ideas of Goodnes lodged in the platforme of his Eternal Wisdom and Decrees And Plato discoursing of the forme of the Universe speaks very far the mind and almost in the same words of Moses So in his Timaeus fol. 12. Plato teacheth us that out of the Chaos or first matter confused and indigested God most accurately formed and disposed the Universe into the most harmonious orderly and beautiful forme His own words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he adorned disposed conformed composed and fashioned all things c. Yea he undertakes to lay down the mode how this rude indigested Chaos was brought to this perfect forme namely the Divine Opificer by whose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 effective word all things were essentializ'd did by a prudent persuasion formalize or reduce into an exact light order and forme the first Matter otherwise darke inordinate and informe And in his Timaeus fol. 32. he gives us a more full account of this forme of the Universe He supposeth the whole Universe to be according to his Allegorick mode of philosophizing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a living intelligent Animal consisting of bodie and soul the Bodie he cals 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the visible and tractable Matter which consisted of the four Elemenss Earth Air Fire Water but the Soul he makes to be the spirit of the Vniverse or that Universal spirit which actuated and influenced the same The forme of the Universe consists in its beautie order perfection whence sprang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an happy Analogie Symmetrie or proportion and Order amongst all its parts by means whereof things of themselves most opposite were copulated and linked together by I know not what agreeing Discord wherein its forme perfection and goodnes consists And Plato having discoursed at large of this perfect forme order and harmonie of the Universe which resulted from its universal spirit or soul he concludes Timaeus fol. 37. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God contemplating this new framed Image of the immortal Gods rejoiced and recreated himself therein c. That Plato in all this imitates Moses seems very evident both from his own expressions as also from the observation of Johannes Grammaticus de creatione Mundi lib. 7. cap. 11. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Rightly therefore the great Moses concluding the generation of the Universe And God saw saith he all things that he made and beheld they were very good Plato also imitates him in this who shewing how the Vniverse was framed by God saith that the Father who generated the Universe had considered this mobile Animal the framed Image of the eternal Gods he rejoiced recreated himself therein especially when he considered it was made exactly conformable to its Paradigme or universal Exemplar Thus Johannes Grammaticus Whence also Plato himself Timaeus fol. 92. cals this Vniverse thus formalized and perfectionated 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sensible or visible Image of the intelligible insensible God which as t is supposed he traduced from Moses's description of Man Gen. 1.27 in his Image c. Thus Johannes
Light created the first day into the Sun All is well and fully laid down by Grotius on the 2 Peter 3.7 Vossius de Idol lib. 2. cap. 39. assaies to give us the mode how all this was accomplisht God saies he on the 4th day created the Sun and Stars in the upper part of the Firmament God made these Celestial bodies out of that primigenious Light that first Light remaining according to forme and nature but not according to its former state being compact into the Sun that so it might alternate Nights and Daies and discriminate Years Moneths and other Seasons Which reason of the immutation of this Light is given by Moses Gen. 1.14 Thus Vossius who in what follows proves that the Stars are igneous or fiery both by Scriptural and rational arguments Now in imitation of this Mosaick description touching the creation of the first Light or fire out of which the Celestial lights were framed the old Pagan Philosophers held the Celestial Bodies to be composed of fire Thus Parmenides Heraclitus and Zeno held as Stobaeus in Eclog. Physic fol. 85. So Thales held the stars to be ignite Empedocles the Heaven to be compacted of Air and fire Anaxagoras Democritus Metrodorus that that the Sun was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a masse or globe of fire as the same Stobaeus in Eclog. physicis fol. 55. c. where see this argument largely asserted But none insists more fully on this Theme than Plato who in his Timaeus frequently cals Light 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fire from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or or Vr Gen. 1.3 which signifies light and fire So in his Definitions collected by his Successor we find the Sun thus defined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sun is a celestial fire as Job 31.26 the Sun is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or or Vr whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pur fire The Pagans received these notions of the stars being fire from Moses Gen. 1.3 Thence Sandford de descensu Christi l. 1. § 10. informes us that the ancient name whereby the Grecians stiled the Sun was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred fire which they worshipped in imitation of the Chaldeans as their supreme onely God as before B. 2. c. 8. § 11. And that Plato received these his Physiological Contemplations from Moses's relation Gen. 1.3.14 c. is affirmed by Vossius de Idol lib 2. cap. 38. pag. 517. Plato saies he learned this doctrine from the Mosaick Tradition as Justin Martyr Apol. 2. and cohort ad Graecos And albeit he might not see any Translation of Moses yet he might have it from the posteritie of the Jews in Egypt who fled thither in the time of Nebuchodonosor or from the Egyptians who had it from the Jews Thus Vossius shews us how Plato traduced his opinion touching the ignite nature of the Stars from Moses Hence the Fathers who generally Platonized followed Plato herein as that which was very consonant to and as they presumed derived from Moses So Tertullian libro de Anima The Sun is a bodie because fire Thus also Theodore Basil Chrysostome c. as Vossius de Idol lib. 2. cap. 38.39 § 10. Gen. 1.5 The night elder than the day There follows in Moses's Description Gen. 1.5 The Evening and the Morning were the first day whence the Jews alwaies reckoned the beginning of their day as also of the Creation from the Evening In imitation whereof many of the Grecians both Poets and Philosophers held that the Night was elder than the Day Thus Stanley Histor Philos part 1. chap. 6. § 5. tels us that Thales held the night was elder than the day This circumstance of the Creation was held also by Orpheus and Hesiod who had it from the Phenicians c. § 11. Gen. 1.6 The firmament a fluid aerial or watery matter Again Gen. 1.6 c. t is said let there be a Firmament in the midst of the waters c. where the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies the Expanse i.e. diffusive Air or water And that the Firmament was made of some fluid waterie or aereal part of the Chaos is strongly conjectured by the Learned both from name and thing Thus Vossius de Idol lib. 2. cap. 39. pag. 516. Divine Moses saith he teacheth us that the first daies work was the rude Earth compassed about with water and the light or the lucid body of fire Thence he relates that on another day there was made the Expansum or Firmament and that in the midst of the waters so that beneath it has the Terrestrial waters and above the Celestial This Expansum which in its upper part is called Aether and in its lower part next the Earth called Air is made of water because waters are pellucid Also this Expansum is said to be seated in the midst of the waters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebraeis teste Ab. Ezra est res extensa sive expansa vel eo modo quo aulaea expanduntur vel quo argenteum malleo deducitur attenuatur Ad vim istius vocabuli Scriptura in multis locis alludit ut Psal 104.2 c. Caelum igitur Hebraeis ab extensione 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod aquea quaedam materia est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dicitur P. Fagius Exeges in Gen. 1.6 Farther this appears from the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 given to it the Etymon whereof according to general consent comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 waters there Thus Vossius The like Paulus Fagius on this place Answerable hereto many of the ancient Philosophers held the Firmament or Heaven wherein the stars were to be of a fluid aereal or waterie substance Thence Plato in his Timaeus affirmes that the stars are not fixed in the Firmament but move up and down and as it were dance in the same and herein Plato is followed by Ptolomie who affirmes that not the Heavens but the Stars therein move And Aristotle de coelo lib. 2. cap. 9. text 56. acknowledgeth that according to his Predecessors it was generally concluded that the Heavens were either of an aerial or fiery nature His words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Empedocles as § 9. joins both these together making the Heaven to consist partly of Fire partly of Air which opinion if by fire we understand the Celestial lights and by Air the Firmament seems most orthodox and agreeing to Moses's Description So Wendelin in his book de Coelo makes the Heavens to consist of a fluid aereal Substance c. § 12. Gen. 1.16.18 the Sun Lord of Heaven c. Again Moses tels us Gen. 1.16 c. God then made two great Lights the greater Light to rule the day c. In imitation whereof the Phenicians called the Sun 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lord of Heaven also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moloch the King and thence they worshipped him as their supreme Lord or God Likewise the Moon they called Belisama and Baaltis or
wandring on the mountains 10. Bacchus was famous for his passing the red Sea and wars especially for that he had women in his Army as Moses in his march towards Canaan So Sandford de descens l. 1. § 18. Moses's expeditions are well known for hence it is that Diodorus Siculus lib. 1. memorates especially two expeditions of Osiris the Egyptian Bacchus the one into Aethiopia the other into Arabia through the red Sea 11. In Euripides the Bacchae are said to draw water out of a Rock having struck it with their Rod and where ever they went the Land flowed with wine milk and honey Moses percussa rupe aquas elicuit quid aliud sonant à Theatro illa Euripidis in Bacchis virga quis arreptaferit rupem statim exultat inde rossidus fontis liquor Sand. descens l. 1. §. 19. The first part of this fable answers to Moses's striking the Rock whence gushed forth waters the later part answers to the description of Canaan which is said to flow with milk and honey Exod. 3.8,17 and 13.5 and 33.3 c. Whence Bacchus was called Brisaeus i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lake of honey 12. Orpheus cals Bacchus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the Legislator and so attributes to him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it were two Tables of Laws in imitation of Moses Ezod 34.20 13. Bacchus was also called bicornis two-horned as Moses is usually pictured from the mistake of that text Exod. 34.29 the skin of his face shone To which we may adde what is mentioned in Nonnus's Dionysiacis that Bacchus having touched the rivers Orontes and Hydaspes with his rod and dried them up he passed over and his staffe being cast on the ground it began to creep as a Serpent and to wind it self about an Oak Again that the Indians continued in darknesse whilst the Baechae enjoyed the Light All which exactly answer to the storre of Moses as face to face in a glasse 15. Farther Moses learned on Mount Sinai the Rites of Sacrifices and thence taught them to the people The same is sung of Bacchus by Ovid. Fast Ante tuos ortus arae sine honore fuere 16. Again Moses was the first that brought in sacred Musick thus in like manner Strabo lib. 10.453 informes us that the Bacchick Musick was famous throughout Asia and that many musick Instruments had obteined a Barbarick name as Jambla Sambuke Barbitos Magades c. which seem all to be of Hebrew origination 17. Moreover Moses with the Princes of the Tribes who are for Honor sake stiled in Scripture the sons of Joseph took the bones of Joseph and carried them to Canaan Exod. 13.19 whence sprang the old Poets fable of Osiris's bones and of his sons c. For the ancient Osiris whom Pan nourished was Joseph as Sandford will have it 18. Lastly we find a fabulous mention of Bacchus's Maira who is referred and seated among the Stars This Maira Sandford by an easie Anagrapsis resolves into Maria or Miriam who was Sister to Moses and Aaron Thus Sandford and Vossius shew in many instances how the whole storie of Moses was translated to Bacchus And Bochart himself grants that these many parallels could not but be borrowed from sacred storie though he addes Yet I cannot collect with this great man Vossius that Moses was the Phenician and Egyptian Bacchus For t is not likely that a person so much hated by these Nations should be worshipt by them as a benigne God Onely I think these Mythologists alluded to the storie of Moses as in the fable of Silenus to the Prophecie of Silo. And truely not onely the stories of Moses but of others also lie hid in the Mythologicks of Bacchus Thus Bochart Canaan lib. 1. cap. 18. fol. 486. which leads us to the following genealogie of Bacchus § 4. Bacchus the same with Nimrod Though many pieces of Moses's storie and character are applied to Bacchus yet I conceive with learned Bochart that the chief Prototype or original Idea according to which Bacchus's picture was drawn was Nimrod This may be demonstrated 1 Bacchus the same with Barchus 1. from the very name Bacchus which seems the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Barchus the son of Chus as also from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jah of Chus Thus Bochart Phaleg lib. 1. cap. 2. Now who sees not that Nimrod was Bacchus for Bacchus is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bar-chus i.e. the son of Chus Barchus and Bacchus are the same as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Darmesek and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dammesek for Damascus Thus much the Grecians themselves tacitely hint to us 1 By making Bacchus to be the son of Jupiter as Chus the father of Nimrod was the son of Cham who past among them for Jupiter as before 2. By consecrating unto Bacchus amongst the birds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Pie and amongst the Plants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ivy because he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cissius Hebr. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Chusean or son of Chus as Nimrod was 2 Nebrodes the same with Nimrod 2. This is likewise evident from Bacchus's other name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebrodes which Bochart makes to be a derivative from Nimrod and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marad to rebel It is true some suppose that Bacchus was called Nebrodes from that Exuvium hinnuleum which he and his Bacchantes were wont to wear for say they this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 properly imports But I should rather think and say as before § 2. that Bacchus wore these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as also that he had in his Chariot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tigers in allusion to his original name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Nimrod So Bochart Phaleg lib. 1. cap. 2. The name alludes to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nimra The Chaldeans call a Tiger so Thence Tigers in Bacchus's Chariot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hinnuli pellis exuvium hinnnuleum quod Bacchus Bacchantes gestare solebant Bacchus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vocari dicitur quod Bacchantes hinnulorum pellihus uterentur Stephan in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Others rather derive the name from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nebris and call Bacchus Nebrodes So Anthol lib. 1. c. 38. Epigr. 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if he were clothed with an Hinnulean skin being ignorant that this is the very name of Nimrod among the Grecians See the LXX Josephus and others Thus Bochart derives Bacchus his name Nebrodes from Nimrod and this from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marad to rebel Whence this name Nimrod seems to be given unto him either Prophetically or else eventually after he had rebelled against his Ancestor Noah and usurped an universal Empire over his brethren 3. Zagreus Hence 3. he is stiled Gen. 10.9 Gen. 10.9 a mighty Hunter before the Lord i.e. most potent as Jon.
and Peninsules In the Ilands are Britannie Ireland Thule Crete Sicilie Sardinia Corsica Baleares c. In the peninsules are Spain Italie Greece Asia minor c. So Lactantius de falsa Relig. l. 1. c. 11. All the maritime places with the Ilands belonged unto Neptune c. This suits with Plato's origination of Neptunes Greek name who in his Cratylus deriveth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from his giving drink i.e. the Sea and Water unto all which argues thus much that they looked on Neptune as the God of the Sea and that in allusion to Japhets possessing the maritime parts of Europe c. 4. Neptune was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Equestris which is thus explicated by Diodorus lib. 5. where having spoken of Neptune as God of the Sea he addes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They adde also this of Neptune that he was the first that tamed horses and that the Science of Horsemanship was first delivered by him whence he was stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a good horseman This also Vossius applies to Japhet Vossius de Idolol lib. 1. cap. 15. pag. 118. his words are these Japhet had for his portion the Mediterranean Ilands and the European continent wherefore his posteritie had need of a twofold Science 1. Of Nautick to direct them in their Navigation 2. Of Horsemanship to conduct themselves in those rude and wild countries thorow which they were to passe into the Northerne and Westerne parts of Europe This I conjecture was the cause why Neptune whom I interpret Japhet was made to be the God of Nautick Science and sea Affairs as also of Horsemanship c. But touching the Parallel 'twixt Japhet and Neptune see more Bochart Phaleg lib. 3. cap. 1. § 6. Janus's Theogonie and Paâ—allel 1. With Noah As for the Theogonie of Janus and his parallel if we consider him historically and according to the Mythologie of the Poets so he refers to the storie of Noah or Javan That which inclines some to make him Parallel with Noah is 1. The cognation of his Name with the Hebrewâ— jain wine whereof Noah was the first Inventor according to Vossius Again 2. Janus was pictured with a double forhead because he saw a double world that before and after the Floud as Noah 3. As the beginning and propagation of mankind after the Floud was from Noah so also they ascribe the beginnings of all things unto Janus whence the entrance to an house is called by the Romans Janua and the entrance to the year Januarie Whence some make the name Xisythrus given by the Assyrians to Noah as in the storie of the Floud Book 3. chap. 6. § 4. to signifie an entrance or door from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ziz a post or threshold of a door as Vossius 4. Latium where Janus's seat was whence part of old Rome was called Janicule was called Oenotria Now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wine Thus much for Janus's parallel with Noah 2. With Javan Others refer the origination both name and person of Janus to Javan the son of Japhet the parent of the Europeans For 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Javan is much the same with Janus 2. Thence that of Horat. l. 1.3 Japeti Genus So Voss Idol l. 2. c. 16. Janus's name taken historically is the contract of Javan § 7. Of Aeolus his Origination To Janus we might subjoin Aeolus the God of the winds and King of the Aeoliar Ilands with notices of his Traduction from the Phenicians and Hebrews But we shall touch only on his name which seems to be a good key or Index to decipher his fabulous Office This fable of Aeolus the God of the winds is supposed to have been first brought into Greece by Homer who had it from the Phenicians with whom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aol as the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies a storme or tempest which the Chaldee Paraphrase more fully expresseth by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alol and the King Aeolus is thought by the Phenicians to be the King 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aolin of Tempests as Bochart Can lib. 1. cap. 33. fol. 658. § 8. Grecian Goddesses of Phenician and Hebrew extract Having discoursed at large touching the chief of the Grecian Gods and their Traduction from the sacred Oracles we shall briefly touch on sundry of their Goddesses and their derivation from the same sacred fountain 1. Rhea from Gen. 29.20 1. Noah is called Gen. 29.20 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a husband of the earth i.e. a husband man Whence the Mythologists made Saturne i.e. Noah the husband of Rhea i.e. the Earth Some derive Rea by an easy anagrammatisme from Era. So Sandford Descens l. 1. § 26. The Greeks refer Era. Heb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ere 's i.e. the Earth unto the number of their Gods by what ceremonie Namely according to the old Grammarian rule changing Era into Rea. After the same manner Aer began to be Hera for this origination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we have from Plato I should rather derive 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Chaldee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hera Libera which was Juno her name whence also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cora or Hora and Cerea as before C. 2. § 1. C. 5. § 1. c. 2. Minerva 2. As for Minerva Vossius de Idololatr lib. 1. cap. 17. makes her to be the same with Naamah Tubalcains sister Gen. 4.22 Her name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Stephanus makes to be Phenician 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which Bochart derives from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to move war whence the Oncean Gates at Thebes The fable of Minerva her being borne out of Jupiters head they generally refer to the generation of Christ the Divine wisdome 3. Ceres 3. Ceres is by Bochart substituted and made parallel to Adam or Cain the first tillers of ground 4. Niobe 4. Niobe is by some made the same with Lots wife who was turned into a pillar of Salt i.e. of Sulphureous bitumenous and salty matter wherein she was partaker of Sodoms judgement which overtook her whence the fable of Niobe her being turned into a pillar of stone c. 5. Sirenes 5. As for the Sirenes which according to the fable were in number three partly Virgins partly Birds whereof one sung with voice the other by pipe and tother by Harpe Bochart Can. lib. 1. cap. 28. makes the name to be purely Phenician or Hebrew in which tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sir signifies a song whence Solomon's Song of songs thence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Siren a singing monster c. 6. As for Juno Jana from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thence also Diana Astarte Venus c. we have fully handled them before chap. 2. § 9. Thus much for the Theogonie of the Grecian and Roman Gods and Goddesses which will receive farther evidence from what follows touching the Genealogie
their inferior Baalim Lords or Mediators betwixt them and their supreme God or Gods which were none other than the souls of some great Heroes or Princes deceased and deified Thus Julian the Apostate in his Oration of the Sun makes Mercurie who was historically Canaan and Mars Assessors to the Sun the supreme God So Hercules is generally reputed as one of these Phenician Heroes or Demons and so indeed his name imports which some derive from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Herin Princes whence Hero as before chap. 5. § 1. in our account of Hercules whom we judge the same with Ioshua Amongst these Baalim or inferior Men Gods we may reckon Belus with other of the Phenician Kings who were after death deified and made Mediators betwixt Men and the supreme God of which see more in Pythagor Philosophie § 11. The Grecian natural Theelogie We come now to the Grecians their Natural Theologie and worship which in its first rise and last refinement seems very probably the same with that in the Oriental parts The first Grecians worshipt Planetarie Deities As for the first rise of Natural Theologie in Greece Plato in his Cratylus assures us that the first and most ancient Grecians had the same Gods with the Barbarians viz. the Sun Moon and Stars his words are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. They who first inhabited Greece seem to me to have had the same Gods as many of the Barbarians now have viz. the Sun Moon c. And then he subjoins 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when therefore they beheld all these moving in continued course from the nature of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run they called them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods Thence Herodotus tels us that the Gods were a long time worshipped by the Hellenes without any proper distinct names or Titles onely under the common name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereby as we may presume they understood the Sun Moon and stars Thus Sandford descens l. 1. § 25. It seems to me that the ancient Grecians conceived the Sun Moon Earth Stars and Heaven to be the onely Gods And more fully in what precedes l. 1. § 6. Sandford assures us out of Herodotus that the ancient Hellens worshipt not their Gods under any proper name but called them onely by that common name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is to say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 disposers because they disposed of all sublunarie Affairs But at length when the Pelasgi began to flourish Greece began to hear of the names of the Gods which the Grecians received from the Barbarians especially the Egyptians according to the Oracles approbation Plato derives 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to run and so applies the origination of the Gods to the Planetarie or celestial Bodies as before Zeno in Stobaeus saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sun and Moon and other stars are intelligent and wise fiery fire The stars bodies or seats of their Gods His meaning is that these celestial Bodies composed of fire were informed and actuated by some wise intelligent divine spirit For we must know that the wiser of the Grecian Philosophers Pythagoras Plato Zeno c. who were the chief Institutors of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natural Theologie were not so sottish as to make the Sun Moon and Stars to be simply and absolutely Gods for then indeed they were no better than the Poets or Mythologists whom they so greatly cried down but they made these Celestial bodies to be as it were the bodies of their Gods or the chief seat of their Residence Thus Possidoneus in Stobaeus saies of the Stoicks 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they say a star is a Divine bodie or the bodie of a God So Philo the Jew who did greatly Platonize libro de opificio mundi cals the stars 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divine images i.e. informed and actuated by some Divine spirit and lib. de somniis he cals them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 incorruptible and immortal souls i.e. in regard of that spirit which informed them Others refer the Physick Theologie of the Grecians to the first principles of Nature So Sandford de descensu l. 1. § 27. That fable of the four sons of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturne all that have indeavored to search into Antiquitie have understood of the first principles of things Also many by Jupiter have understood the fire by Juno the Air by Neptune the Water by Pluto the Earth c. whence by an easie Anagrammatisme he derives Aer from Hera This is a good key to open to us what that Natural Theologie which the Grecian Philosophers brought in imports Philosophers the composers of this natural Theologie We must remember that the Poets who preceded the Philosophers and were the great broachers of Mythologick Theologie had by their fabulous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or generation of Gods coined a world of Gods which referred to some Oriental person or tradition The Philosophers being easily convinced by their travels into the Oriental parts where they found the original Records of these fabulous persons and stories that these Gods were but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mortal Gods or deceased men deified they endeavor to reduce this mythologick to a physick or more natural Theologie And thus they make first but one supreme God whose chief throne or seat they suppose to be the Sun and many other inferior midling Gods which they call Demons or men Gods which were the souls of great Heroes deceased residing principally in some star or other as before § 5. As for their supreme God the wisest of them Pythagoras and Plato c. understood him to be the first eternal infinite and most unchangeable Being onely out of fear or compleasance complying with the superstitious humor of the people they expressed him by the common names of Jupiter Apollo c. This is evident from this that the chiefest names of their Idol-Gods are but references to as well as derivations from the one true God Thus in the Grecians Iao in the Latins Jove in the Phenicians Ievo in the Thracians Evie in the Athenians Hues in the Eolians Phoibe in the Americans Hioh in the Egyptians Bacchus one and the same name Jehovah is evidently seen by all that will saies Sandford de descens l. 1. § 22. This supreme God the Philosophers generally supposed to have his residence in the bodie of the Sun The Sun stiled Saturne Iupiter c. which was thence called by some 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Saturne from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 time because the Sun's motion is the measure of Time 2. Others stiled him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heat because the Sun was thought to be fire Jovem autem fuisse Hebraeorū Deum putavit Varro siquid est in Augustini judicio merito putavit Sands de desc Christi