The court of the gentiles, or, A discourse touching the original of human literature, both philologie and philosophie, from the Scriptures and Jewish church. Part 2, Of philosophie in order to a demonstration of 1. The perfection of Gods word 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 / by Theoph. Gale ...

CHAP. III. Of the Ionick Philosophie by Thales, and its Jewish Original.

Of the first distinction of Philosophers, into the Ionick, and Italick Sects. Both the Ionicks, and Italicks derived their Philosophie by Traditi∣on, immediately from the Egyptians, and Phenicians; but original∣ly from the Jews. Thales of Phenician extract, the first that brought Philosophie into Greece: his Philosophie traduced originally from the Jews. His Natural Philosophie plain. His great Principle, that Wa∣ter is the first Matter of the Ʋniverse, derived immediately from San∣choniathon his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which descended originally from Gen. 1.2. His other principles of Physiologie, viz. touching the Worlds pro∣duction by God, by its Beautie; and the precedence of the Night before the Day from Gen. 1.5. Thales's Astronomie; his Invention of the Cynosure from the Phenicians; his Calculation of the Year from the Egyptians: his Geometrie, and Arithmetick. Thales's Divine Phi∣losophie, or Natural Theologie from the Jews. His Demons thence also. His Scholars, and Successors, &c. Anaximander, Anaxime∣nes,

Anaxagoras, Empedocles, Heraclitus, Democritus, Hippo∣crates.

§. 1. HAving discoursed at large of Philosophie in general,* 1.1 especi∣ally of Symbolick, and its Traduction from the Jewish Church, and Scriptures, we now proceed to the several Sects of Greek Philoso∣phers, and therein to demonstrate, that the chief Heads (at least) of each Sect, traduced their philosophick notions, and contemplations from some Scriptural, or Jewish Tradition. As for the several Sects of Gre∣cian Philosophers; there were at first but few, but in after times they grew very numerous. Varro in August. de Civit. Dei l. 19. c. 1. tels us,

that in his time, there were found in the Books of Philosophers, no lesse than 288. different opinions (which made so many different Sects) concerning the chiefest Good. For that Doctrine was, at that time, the touch-stone, whereby the different Sects of Philosophers were distin∣guished.

Themistius acquaints us,

that there came under his exa∣men, near 300 several Sects.

The first, and most Ancient Division of the Greek Philosophers was into the Ionick, and Italick Sects:* 1.2 as for the Eleaticks (which Vossius addes as a third Sect) they were but a branch of the Italicks. Now touching the chief Heads, and first Foun∣ders of these two Sects, we have this good general Account in Carion's Chronicon l. 2. of the Studies of Learning in Greece.

The first Doctors, saies he, in Greece were the Poets. Thence other Doctors sprang up, who embraced all Arts: Arithmetick, Geometrie, Astronomie, Phy∣sicks, and Medicine. Part of these Sciences the ancient Iones (as it is likely) received from their Parents, Japhet, and Javan. But yet as for Arithmetick, Geometrie, Astronomie, and Medicine, the Egypti∣ans, and Phenicians were more skilled herein. By conversation with whom Thales, and Pythagoras being instructed (about the time of Craesus & Cyrus) by the exāple of their Ancestors raised up the Studie of these Sciences in Europe; and taught them familiarly in the Scholes of their Disciples. From these two then arose two Kinds of Philosophie:* 1.3 the Ionick from Thales, which was lesse obscure, & mostly Natural The Italick from Pythagoras, which was more obscure, and full of Enigmes, &c.

And that these two Founders of the Ionick, and Italick Sects re∣ceived the first Principles of their Philosophie by tradition, rather than from any natural improvement, or Theories of their own, we have a good Demonstrative account in Stillingfleet Orig. Sacrae Book 3. Chap 2.

Sect. 2. which is worth our transcribing.

It is a matter of some in∣quirie (saith he) whether the first principles of Philosophie amongst the Greeks, were not rather some traditional things conveighed to them from others, than any certain Theories, which they had formed from their own Experiments, and Observations. The former is to me far the more probable, on many accounts, but chiefly on this; that the first principles of the two Founders of the two chief Sects of Philo∣sophers, viz. the Ionick, and Italick, did come so near to that, which we have the greatest reason to believe to have been the most certain account of the Origine of the World. For this opinion of Thales, viz. that Water was the first Matter, seems to have been part of that universal Tradition which was continued in the World, concerning the first Principles. This I suppose is evident; that those Philosophers of Greece, who conversed most abroad in the world, did speak far more agreeably to the true account of things, than such, who only endeavored by their own Wits to improve, or correct those principles which were delivered by their other Philosophers. Which I impute not so much to their converse with the Mosaick Writings, as to that universal Tradition of the first Ages of the World, which was preserv∣ed far better amongst the Phenicians, Egyptians, and Chaldeans, than among the Greeks. For Greece from its beginning shined with a borrowed Light, &c.

Thus Stillingfleet. Wherein he fully grants, and proves, that the first principles of the Ionick, and Italick Philoso∣phie were received by Tradition: only he seems to dissent from such, who derive their Tradition from Moses's Writings, or the Jewish Church; rather inclining to believe, that the Tradition was univer∣sal from Noah's Sons, &c. which, if we grant, will not overthrow our Hypothesis, that the Grecian Philosophie descended by tradition from the Church (for Noah's family was the Church) of God. Yet I conceive (with submission) that (as it hath been already proved) the Egyptians, and Phenicians (if not the Chaldeans) received their traditions of the Creation, &c, not from their Ancestors, Cham, and his Posteritie; but from Moses's Writings, and the Jewish Church: and I think we shall hereafter give most probable (if not certain) conjectures, that the chief principles of Thales, and Pythagoras their Philosophie were tradu∣ced from the Writings of Moses, or the Jewish Church. Yea Mr. Stil∣lingfleet himself, in what follows in this same Section 3. gives us this in∣genuous Concession.

I will not deny but that Pythagoras might have

had converse with the Jews, who it is most probable was in Chaldea after the Captivity, &c.

§. 2.* 1.4 But to begin with Thales the Head of the Ionick Philosophie who was born at Miletus, the chief City of Ionia in the 31 Olymp. as Laertius informes us out of Apollodorus: yet others make him to be not a Milesian, but Phenician by birth. Pliny l. 2. saies, that he lived in the time of Alyattis; and Cicero lib. 1. de Divin. tels us, that he lived under Astyages: both of which Relations agree; in as much as these two Kings waged war, each against other: as V••ssius de Philosoph. Sectis l. 2. c. 5. Hyginus, in his Poetico Astronomico, treating of the lesser Bear, speaks thus:

Thales, who made diligent search into these things, and first called this [lesser Bear.] Arctos, was by nation a Phenician, as Herodotus saies.

Which well agrees with these words of Herodotus Halicarnassensis 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· This was the opinion of Thales the Mil••sia••, by his Ancestors a Phenician: i. e. he was born at Miletus, but his Ancestors were Phenicians. So Vossius de Hist. Graec. l. 3. That Thales was of a Phenician extract, is also affirmed by Diogenes Laertius, and Suidas. So in like manner Vossius de Philosoph. Sect. lib. 2. cap. 1 §. 28.

Thales al∣so, saies he, who founded the Ionick Philosophie, drew his original from the Phenicians: Whether he travelled from Phenicia to Mile∣tus, with his Father N••leus, and there was made a Citizen, as accor∣ding to Laertius, some would have it; or that he were born at Mile∣tus, but of Phenician Parentage, as others rather incline.

By which it is evident, that he was of a Phenician Extract;* 1.5 whence he had no small advantages fully to informe himself in the Phenician, and Jewish Philosophie. Some say that Thales travelled into Phanicia, and brought thence his Knowledge of Astronomie, particularly his observations of the Cynosura, or the lesser Bear, as Plinie lib. 5. c. 17. That Thales tra∣velled into Asia, and Egypt, to informe himself in the Oriental Wisdom, he himself affirmes in his Epistle to Pherecydes.

§. 3.* 1.6 That the Grecian Philosophie owes its original to Thales is ge∣nerally confessed. For he, travelling into the Oriental parts, first brought into Greece Natural Philosophie, and the Mathematicks, Geo∣metrie, Arithmetick, Astronomie, and Astrologie. Whereupon he had that swelling Title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. wise man, conferred on him.* 1.7 About which time the same title was bestowed on six others, for their more than ordinary Skill in Moral Philosophie, and Politicks, viz. on Chilo

Chilo the Lacedaemonian, Pittacus the Mitylenian, Bias the Prienean•• Cleobulus the Lindian, Periander the Corinthian, & Solon the Athenian; who with Thales made up the seven wise men of Greece, of whom see Diogenes Laertius. The Wisdom of these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was for the most part Moral, tending to the Government of Human Conversation, which they wrapped up in certain short Aphorismes, or Sentences, as it ap∣pears out of Quintil. l. 5. c. 11.

The Precepts of those seven men, may we not esteem them as certain Rules of Life? For the Art of Disputing obteined not as yet: but couching their Placits, under a few round words, they commended them as so many Religious My∣steries. Which at first began to be called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, because they con∣teined the Sentences of Wise Men touching the Precepts of Life, and Manners.

The like Euseb. 10. praepar. cap. 2. These Sentences, that they might have the greater Autoritie, and seem to be derived from God, rather than from men, were ascribed to no certain Author. Whence that famous Sentence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was attributed by some to Chilo,* 1.8 by others to Thales. Concerning Thales, Apuleius 18. Flor. gives this honorable Character.

Thales the Milesian, of those seven wise men mentioned, will easily be granted to have the preeminence. For he was the first Inventor of Geometrie amongst the Greeks, and the most certain finder out of the nature of things, and the most skilful Contemplator of the Stars; by small lines he found out the greatest things, the Circumferences of Times, the Flatus, or blowings of winds, the Meatus or small passages of the Stars, the miraculous Sounds of Thunders, the oblique Courses of the Stars, the Annual Re∣turnes, or Solstices of the Sun, the Increases of the New Moon, as the Decreases of the Old, and the Obstacles which cause the Eclipse. He truely, in his old Age, found a Divine account of the Sun; how often (i. e. by how many degrees) the Sun, by its magnitude, did measure the Circle it passed thorough: thus Apulcius: see more in August. de Civ. Dei l. 8. c. 2 and Lud. Vives.

* 1.9§. 4. Now to come to the particulars of Thales's Philosophie, there∣by to demonstrate, that the main therof was traduced immediately from the Phenicians, and Egyptians, but originally from the Jewish Church. The chief of Thales's Philosophie was Natural (which the Greeks called Physick) and that not obscure (as Aristotles) but plain, and familar. Hence Thales's Followers in the Ionick Schole were in a peculiar manner stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Naturalists, because quitting the mode

of philosophizing in use among the other Wise Men, which was chiefly Ethick; as also that in the Italick Sch••le which was Theologick, they whol∣ly busied themselves in the Contemplation of things sensible & natural. In brief; Thales his Natural Philosophie was indeed no other than a Natural Historie of the Origine of the Ʋniverse, or (as Divines phrase it) of the Creation of the World, which, as we have sufficient reason to judge, he received from the Phenician Sophists, Sanchoniathon, and Mo∣chus, their Physiologie, which originally was derived from Moses's Wri∣tings, and the Jewish Church. And to make the Demonstration hereof firme, we must consider that in Thales's time, when Philosophie began to take place in Greece, the main 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or first great principle of Natural Philosophie, then in question, was touching the first matter of the Ʋniverse. For that the World had a beginning; and that this be∣ginning was from God, all the Philosophers, till Aristotle, generally as∣serted. So that this being a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or a thing taken for granted;* 1.10 the great Inquirie was, about the first matter, out of which the World was formed. Concerning which Thales delivers his Judgement, that Water was the first Matter of all things. So Tullie de nat. Deorum lib. 1. c. 25. saies

that Thales affirmed Water to be the Beginning of things, and that God out of Water framed all things.

So Diogenes Laertius of Tha∣les. Thus Steuch. Eugub. de peren. Philos. l. 7. c. 12. Thence Thales the Milesian, according to the Theologie of Orpheus, and the Egyptians, pro∣nounced, that Water was the principle of all things. And according to the affirmation of Homer, this opinion was delivered by other Grecians before Thales. Pherecydes also held the same opinion, that Water was the first Matter of the World, which, as 'tis most p••bable, was traduced immediately from Sanchoniathon's Physiologie; for in the beginning of his Natural Historie (cited by Eusebius praepar. Evang. l. 10) he saies there was in the beginning of things a spirit of dark Air, which he cals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an evening chaos, or darknes. And that Thales's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Water,* 1.11 was the same with Sanchoniathon's Chaos, we have the Testimonie of Plutarch, who produceth the Authoritie of Hesiod touching his Chaos; & addeth, that the greater part of ancient Philosophers called water chaos, from diffusion (a 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sundo) which will farther appear, if we compare it with what follows in Sanchoniathon:* 1.12

From the conversion of the Spi∣rit with the chaos, there resulted 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which they call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

This 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, (according to the Phenicians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉) signifies matter, which he in∣terprets by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 mud, or slime, or watery mistion, which indeed was but

the effect, or grosser part of that Water, which Thales makes to be the material principle of all natural bodies. So Orpheus, speaking of the first matter of the Ʋniverse saies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 out of water slime was made. Which is a full explication of what Thales understood by his 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, water; and the same with Sanchoniathon's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i e. slime, or mixture of mud, and water. And we have a good explication of the whole by the Scholiast, on these words of Apollonius: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Earth of slime was made; where the Scholi∣ast affirmes that

the Chaos, whereof all things were made, was Wa∣ter, which setling became Slime, and the Slime condensed into solid Earth.

Thus we see how that Thales's Water, which he makes the first material principle of all things, was indeed the same with, or im∣mediately derived from, Sanchoniathon's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. slime, or mixture of water and mud together, from which the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 of Plato, and Pythagoras, seems little to differ. Now that Sanch••niathon, and Thales, who followed him, traduced these their sentiments of the first matter out of Moses's Historie Gen. 1.2.* 1.13 we have already demon∣strated (Book 1. Ch. 3. §. 13, 14, 15.) out of Learned Bochart, and others. But because Learned Stillingfleet (as before §. 1.) inclines rather to believe, that these first Philosophers received these their princi∣ples by universal Tradition from the first Ages, and not from the Jews, or Mosaik Writings. I shall adde farther. 1. The Confession of Sancho∣niathon, who said, that he received the materials of his Hist••rie, from Jerombalus the Priest of the God Jao: who certainly was some Jewish Priest (as before Book 1. Ch. 3. §. 8.) 2. Sanchoniathon makes men∣tion of Sydic, &c. which, without doubt, he received from the Jews. 3. Numenius an ancient Philosopher cites for this opinion of Thales, that water was the first matter, the very words of Moses Gen. 1.2. The Spirit of God moved upon the face of the waters; as Porphyrie de Antro Nymph. Of which see Stanley on Thales. 4. That Thales received these Traditions of the Creation from Moses's Writings is affirmed, and demonstrated by Steuchus Eugubinus. de peren. Philosoph. l. 7. c. 12. where he shews how Thales subcribed to Moses, in his notions of the Worlds Creation, as in what follows, §. 5. 5. Yea Stillingfleet him∣self, in the following Section (Orig. Sacr. Book 3. Chap. 2. Sect. 3.) has these very words:

And thus we see, these 2 renowned Founders of the Ionick, and Italick Societies, both giving their concurring testi∣monie with Moses, as to the true Origine of the World, and not at

all differing from each other. Thales meant by his Water, the same with that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or mixture of mud, and water, which Orpheus, &c. speak of, as the principle of the Universe. And the Successors of Thales, Anaximander, and Anaxagoras expresse themselves to that purpose, which is the same with the Phenician 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which some call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, some mud, or slime, which they say was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Thus we see, how Thales with the Phenicians, from whom he was derived (as Laertius tels us) and Pythagoras with the Egypti∣ans, and others concur with Moses, not only in the Production of the World, but in the manner of it, wherein is expressed a fluid mat∣ter, which was the material principle, as Gen. 1.2. upon the face of the waters: that is, all at first was but fluid matter, &c.

Thus Stilling∣fleet, which, I conceive, fully proves our Assertion; and overthrows his foregoing Hypothesis. That Thales, &c. received not these traditions from Moses's Writings, or the Jewish Church originally. 6. Vossius de Philos. Sect. l. 2. c. 5. §. 3. seems to refer this principle of Thales, that water was the original of all things, to the words of Moses Gen. 1.2. upon the face of the waters,

which, saies he, perhaps he learned from the E∣gyptians, and they from the Jews:

even so plainly asserting our con∣clusion: Yet I should think it most probable, that Thales had it from the Phenicians, and they from the Jews. 7. Lastly, Mariana in his Annotations on Gen. 1.1. assures us;

that from this place the Ancient Poets derived their chaos,

and other like things.

§ 5.* 1.14 Thales held also many other philosophick opinions touching the Worlds Origine, and perfection, which seem to be but traditions o∣riginally taken from Moses's Historie. 1. He held there was but one world, and that made by God the spirit, out of the foresaid Water.* 1.15 So Montaigne Essay l. 2. c. 12. Thales, qui le premier s'enquesta de telle Matiere estima Dieu un esprit, qui sit d' ••au toutes choses. This great Fundamental Principle, that the world was made by God, was generally received, and asserted by all the Philosophers before Aristotle, who was the first that opposed it, because seemingly contradictory to his Phae∣nomena, or purblind principles, as we are told by Plutarch de philos∣placit. 2.1. and Johan. Gram. de Creat. Mundi. 2.* 1.16 Thales held (as Diogen. Laert.) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 That the world being God's workmanship, was exceeding beautiful, or good, and perfect; as Gen. 1.31. This beauty or perfection of the world, he made to consist in the admi∣rable disposition, and harmony, or order of every part, wherein he

was followed by Pythagoras, who for this reason called the world 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and Plato, who saies, that God 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. beautified, and orderly disposed every part of this Universe, with great symetry, and proportion answerable to his own eternal Idea, or forme, as in his Timaeus, of which hereafter. That Thales received this contemplation from Moses, is affirmed by Steuch. Eugub. De Pe∣ren. Philosophia l. 7. c. 2.

To which it is to be refer'd, that according to Laertius the same Thales pronounceth: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The world is most beautiful because the workmanship of God. Doest not thou think that he subscribeth to the Mosaick Theologie? Moses saies, In the beginning God created. Graec. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, made: which Tha∣les expresseth by the substantive 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, designing thereby the same which Moses does by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

3. Thence Thales asserted the world was Animate, or a Living Creature: which also Plato held, calling the World 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from Moses's words Gen. 1.2. supposing this world to be animate, or vivified by the Spirit, or Providence of God called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 4. Thales said, the night was elder than the day, according to the Scripture Phrasiologie Gen. 1.5.* 1.17 Thus Steuch. Eugubinus, de peren. Phil. l. 7. c. 12.

Thales being asked, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, what first existed night or day? The night, saith he, was before any one day. Thou maiest not judge that he conceived any thing else hereby, than what Moses before delivered, and what the Latin Poet heard, from the same Grecians: but Thales, who, according to Laertius, went to the Egyptian Priests, to be instructed by them, had this passage from them.

This circumstance of the Creation was held also by Orpheus, and Hesiod, who (as Stanley affirmes on Thales) had it from the Phenicians: I suppose from Sanchoniathon's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which in all likelyhood was traduced from the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Gen. 1.5. as Bochart Can. l. 2 c. 2.

* 1.18§. 6. Thales was in like manner well instructed in the Mathema∣ticks, especially in Astronomie, which he is supposed to have gained, partly from the Phenicians, and partly from the Egyptians: From the Phenicians he received, as 'tis said, the Invention of the Cynos••ra, or the Constellation of the lesser Bear, which he first brought into Greece. For that the Phenicians were the first Inventors, or observers of this Con∣stellation, Vossius endeavors to make good, from the word Cynosura, which he makes to be Phenician from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a collection of light, that they were the first, that found out the use of this Constellation, to saile

by (which has been ever since of great advantage to Mariners in their Navigations) I think, is generally granted. Yet it cannot be denyed, but that Thales received much emprovement, in his Astronomical Con∣templations, from the Egyptians. For he himself in his Epistle to Phe∣recydes confesseth, that he travelled into Egypt to confer with the Astro∣nomers. This Journey of his into Egypt is supposed to be the last he made; where having studied Philosophie, he returned to Miletus. That Thales was the first that brought Astronomie into Greece, we have the affirmation of Eudemus to confirme us. Laertius tels us,* 1.19 that Tha∣les was the first amongst the Grecians, who found out the calculation, or distinction of the year into its seasons, calling the last day of every moneth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the 30^th day, which we have good ground to persuade our selves, he learned in Egypt; for there it was first in use, according to Herodotus lib. 2. The Egyptians, saies he, were the first, that found out the year, distinguishing it into 12 moneths, this they gathered from the Stars. But I think we have more probable conjectures, that the Egyptians received their distinction of the seasons of the Year, from the Jewish Church their Institutes, touching the Calculation of the Year, which I conceive were more ancient, than those of the Egyptians.* 1.20 Thales also brought out of Egypt the Science of Geometrie, which took its beginning there, from the constant occasions the yearly overflowing of Nile gave them of renewing the bounds of their Fields: Proclus on Euclia. 2.4. As in like manner he brought his skill in Arithmetick out of Phoenicia, which was found out there, in order to their Traffick.

§. 7. Thales also was the first of the Grecians, who made any Phi∣losophick Inquiries into the Nature, and Perfection of God.* 1.21 'Tis true Orpheus, Homer, Linus, and Hesiod had gotten from Egypt, and Phae∣nicia, some cloudy, and very obscure traditions of God, which they made much more dark, by the many fabulous, and unworthy narra∣tions, they mixed with them. But Thales delivered those traditions, he had received in the Oriental parts, touching God, in a more Phi∣losophick, naked, and simple mode. For as Diogenes Laertius informes us, he held 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉· That God was the most ancient of beings, because without generation. 2. That the World was 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Work of God. 3. He asserted that God by his immu∣table Decree, and Providence governes the World (as Stobaeus) whence his opinion that the World was animated, i. e. by the Spirit, or Provi∣dence 〈1 page duplicate〉〈1 page duplicate〉

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of God acting therein; as Gen. 1.2. The Spirit, &c. 4. Tha∣les also (as Pythagoras, and Plato after him) held the Doctrine of Dae∣mons (mentioned Psal. 106.24. 1 Tim. 4.1.) which he asserted to be Spiritual Natures, or Substances, and a kind of midling made Gods, betwixt the immortal Gods, and mortal men: which traditions, some conceive, he had from Egypt: for that the Egyptians held these Dae∣mons in the same manner, Iamblichus de myster. Aegypt. acquaints us. So Mr. Bochart, in a Sermon at Caen, affirmed, that Joseph was reputed the first of these Egyptian Daemons. But I should rather think, that Thales had his Traditions of these Daemons, from Phaenicia, where they mostly abounded, under the common name of Baalim, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Belus one of the first Phaenician Kings, whence Jesabel, &c. and that the Phaenicians had their Baalim from some broken tradition, and in imitation, of the Jewish Messias his Mediatorship, &c. as elsewhere. That Thales the first of all the Grecian Philosophers, was of all the first, that treated Philosophically of God, and heavenly things, we are assu∣red by Tully; and so Minucius in Octavio saies, that Thales the Mile∣sian was the first of all, that disputed of heavenly things. Which Philo∣sophick Traditions, we need no way doubt, came (though immedi∣ately from the Egyptians, and Phenicians, yet) originally from the Jew∣ish Church.

* 1.22§. 8 Amongst the Disciples of Thales, we may reckon firstly Py∣thagoras, the Institutor of the Italick Sect, who, being but 18 years old, addressed himself to Thales, at Miletus, from whom he receiv∣ed the first Rudiments of his Philosophie, especially his Mathematicks; with instructions to addresse himself to Egypt,* 1.23 for farther progresse therein. But he that suceeded Thales in his Schole, was Anaximan∣der the Milesian, who in some things differed from his Master. For he held an Infinity of first principles, yea of worlds, and Gods born, &c. as Laertius in his Life, Plutarch de philos. placitis, Eusebius, &c. The Successor to Anaximander was Anaximenes the Milesian, who dy∣ed the same year that Croesus was taken captive by Cyrus, as Laer∣tius. Anaxagoras the Clazomenian succeeded Anaximenes, whom Justin Martyr cals the Atheist, following herein the Judgment of his adversaries, Cleon, &c. who thought him so, because he denyed the multiplicitie of their Gods. This Anaxagoras translated the Schole from Asia to Athens;* 1.24 where he taught Socrates, Euripides, and Pe∣ricles: his Successor was Archelaus the Athenian: as Vossius.

§. 9 Among those of the Ionick Sect, Chrysyppus, Empedocles,* 1.25 Heraclitus, Democritus, Protagoras, Polemon, Epaminondas, Hip∣pocrates, are by some reckoned. Empedocles was a person of a sharp Ingenie, but mighty greedy of fame; for he affected not only Adora∣tion while living, but after death also: wherefore, that he might be thought to have his abode among the Gods, he cast himself into the furnace of Etna. Heraclitus was of a great A••umen,* 1.26 but cloudy;* 1.27 whence he is stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: He seems to have borrowed many things from the Jews, as elsewhere. Democritus glorieth in this, that he learned many things from the Barbarians, (by whom,* 1.28 as we have of∣ten hinted, we are principally, if not only, to understand the Jews) as Euseb. praep. l. 10 c. 2. Out of Democritus's Schole proceeded Pro∣tagoras, who turned ad 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as also to make Sale of Philosophie for money, which was of ill fame among the Ancients. Epaminondas,* 1.29 the Th••ban, is by Austin lib. 7. de civ. Dei, called the chief Philosopher, and Emperor. But none gained a greater name a∣mong the Ionicks after Thales, than Hippocrates;* 1.30 a person of a stupendous Acumen,* 1.31 and eruditi∣on. He it was, that first made that happy con∣junction 'twixt Philosophie, and Medicine. The manner how he attained unto his Medicinal Sci∣ence, they make to be this. There was in the Iland of Cous, where he lived, the Temple of Aesculapius, wherein were laid up the Cures of Diseases engraven on tables; as also rare Mo∣numents of Wisdom collected by former Ages: all these Hippocrates transcribed, examined, and perfected, so that the praise not only of the Restitution, but also of the Invention of Medicine is given to him. Although these all are by some reckoned Ionicks, yet some of them may be reduced to more particular Sects: as hereafter.

Notes

• * 1.1

  The chief heads of the Ionick & Italick Philoso∣phie from Egyp∣tians, Phenici∣ans and Jews.
• * 1.2

  Succedunt Ionicî illi, qui primi se∣ctae nomen dede∣re. Nam aliàs certum est nulli∣bi antiquiores Philosophos quam in Ionia suisse. Horaius Hist. Philos. l. 3. c. 12.
• * 1.3

  Of this first di∣vision of the Greek Philoso∣phers into the Ionick and Ita∣lick Sects, see August. de civit. Dei lib. 8 cap. 2. with Lud. Vives thereon.
• * 1.4

  Of Thales his extract from Phaenicia. Multi tamea Thalem non Mi∣lesium, sed I hoe∣nicem fuisse pu∣tant, t••s••e Euseb. lib. 10. P••aep. cap. 2. Hornius Histor. Philos. l. 3. c. 12.
• * 1.5

  Thales quo{que} sa∣pien••iae amore sa••cius, in ori∣entem abiit, ibi{que} Aegyptiis sacer∣dotibus familia∣riter adhaesit. Laert. lib. 1.
• * 1.6

  Thales his Wis∣dom and Philo∣sophie.
• * 1.7

  The seven wise men, and their Philosophie.
• * 1.8

  Lud. Vives, in Aug. Civ. Dei l. 8. c. 2. saies, that Thales was the first in Greece, that began to philosophize of things natural, being born O∣lympiade 35. as Laertius.
• * 1.9

  Thales's Natu∣ral Philosophie from the Pheni∣cians immediate∣ly, but originally from the Scri∣pture relation of the Creation.
• * 1.10

  Thales's great prinicple, that Water was the first matter of all things, immedi∣ately from San∣choniathon's Phi∣losophie, but ori∣ginally from, Gen. 1.2.
• * 1.11

  Thales's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the same with Sanchoniathon's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.
• * 1.12

  〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 i. e. slime, or a mixture of mud and water, the same with Tha∣les's water,
• * 1.13

  That Sanchoni¦athon and Tha¦les received these their principles not by universal Tradition but o∣riginally from Gen. 1.2.
• * 1.14

  Other principles of Phisiologie as∣serted by Thales.
• * 1.15

  The origine of the world by Gods spirit Gen. 1.2.
• * 1.16

  The beauty and perfection of all things. Gen. 1.13.
• * 1.17

  Gen. 1.5.
• * 1.18

  Thales's Mathe∣ticks.

  1. Astronomie.
• * 1.19

  Laertius l. 1.
• * 1.20

  Thales's Geo∣metrie from E∣gypt, and his A∣rithmetick from Phenicia.
• * 1.21

  Thales the first of the Grecians, that philosophi∣zed of God, his nature, &c.
• * 1.22

  Iamblichus de Vita Pythag. c. 12.
• * 1.23

  Of the Scholars & Successors of Thales, see more August. de civit. Dei lib. 8. cap. 2. with Lud. Vives thereon.
• * 1.24

  Vossius de Sect. Philos. l. 2. c. 5. Sect. 6.
• * 1.25

  Danaeus ad en∣chirid. Laurent Hora. Hist. phil. l. 3. c. 12. Empedocles.
• * 1.26

  Heraclitus.
• * 1.27

  Heraclitus sen∣tentiarum sua•••• nuhilus. Apul. de Mundo.
• * 1.28

  Babylonem, etiam & Persas, & E∣gyptum, ut disce∣ret, pet••it Demo∣critus. Hor. Hist. phil. l. 3. c. 12.
• * 1.29

  Epaminondas.
• * 1.30

  Hippocrates.
• * 1.31

  Hippocrates non tantum omnia prisco∣rum Philosophorum ad unguem tenuit, sed & om••ium judicem egit, primus hic ipsis Aegyptiis palmam praeripuit: qui medicinam cum philosophia ita jun∣xit, ut dubium sit, maiorne Philo∣sophus, an Medicus suit. Certe cius placitis summa semper autoritas, & quasi sacra fuit. Hornius Histor. phi∣loso, h. lib. 3. cap. 12.