The court 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 pholosophie. 3. The right use of human learning, and especially sound philosophie. / By T.G.

CHAP. VII. The Theogonie of the Phenician and Egyptian Gods, with their Hebrew origination.

Baal from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Bel from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El. Beelsamen from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Beelzebub, 2 King. 1.2. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Baal Peor, Ps. 106.28. Numb. 25.1,2,3. Moloch the same with Baal. Adra∣melech and Anamelech. 2 King. 17.31. Esa. 30.33. Tophet and Gehinnom, whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. The Samothracian Cabiri, Phenician Gods. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 God's name, Ps. 119.137. Cabiri from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Axieros 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Axiokersos from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Cadmilus from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the minister of God. Eliun from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God's name. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Jud. 8.33. Plautus's Paenulus: Alonim &c. from Gen. 14.19. Ilus from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El; whence also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Heliogabalus. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elohim. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gen. 28.18. The Egyp∣tian Gods, their original Hebrew. Apis, a symbol of Joseph; so Serapis, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gen. 45.8. Osiris the same with Moses or Adam, as Isis with Eve, from Ischa. Mnevis the same with Joseph. Of Orus, Remphan, &c. The Metamorphoses of the Gods in Egypt. The causes of Mythologick Theologie.

§. 1. HAving gone through Hellenisme, or the Grecian 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, we now passe on to the Oriental Gods, with endeavors to demonstrate how their Genealogie, Names, and Attributes, received their derivation from the sacred Language and Oracles. We shall begin with the Phenician Gods, which were the first, if not as to time, yet as to dignitie; whence the Grecians tradu∣ced the chiefest of their Gods. And amongst the Phenician Gods, the chief was Baal, Bel, or Belus; concerning which there is some difference amongst Philologists; yet all unanimously con∣cur

in this, that its origination was from some Hebrew and sacred name; which will evidently appear from the notation thereof. Damascius, in the life of Isidore, mentioned by Photius, tels us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Pheni∣cians and Syrians call Saturne El, Bel, and Bolathen. Vossius makes Bel the contract of Beel, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baal, the Lord, which name belonged originally to God, as it appears from Hosea 2.16,17. But Servius, on Virgil, supposeth Bel to come of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El, Gods name; whence the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El, and the Digamma being added, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Bel, and so Belus. Bochart, in a personal conference he favored me with, gave me a good conciliation of these two opinions, by affirming, that there was originally a twofold Be∣lus, the one Assyrian, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Heb. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, originally 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the As∣syrian God; whence Nimrod, the first of the Assyrian Monar∣chie, was called Belus: the other Belus was a Phenician, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baal, the Phenician God; whence Ithobaal, King of Tyre, and Jezabel his daughter; as also many of the Phenician Kings, who were called Belus. Tis true; Bochart makes the Phenician 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baal, to have had its original from the first Phenician King of that name; but yet I conceive it not improbable, but that the first Phenician King, might be so called from their Gods name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baal; which was the title they gave the Sun, from his office, Gen. 1.16. as he was reputed the Lord of Heaven: or else, which seems most probable, we may suppose the Phenicians to have had various 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baalim; some supreme, which they stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, natural and immortal Gods; such were the Sun and Moon: others, which they stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, mortal Gods, viz. the souls of their great Heroes and Kings. As for the for∣mer supreme natural Gods, they called the Sun Baal, and the Moon Baaltis or Beltis, that is, in the Scripture language, the Queen of Heaven. As for the mortal or made Baalim, they were no other than the Souls of their chief Heroes, or Princes, which after their death received an 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or Deification; and so became a kind of midling Gods, or Mediators betwixt the su∣preme

Gods and men, (which the Greeks called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Demons) whereof we find frequent mention in Scripture as Jud. 10.6.13. The Phenicians stiled their supreme Baal 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baal Samen. So Sanchoniathon, according to the Version of Philo Byblius, in Eusebius praepar. lib. 1. cap. 7. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

A drought happening, they lift up their hands to heaven, to the Sun. For this (saies Sanchoniathon) they ac∣count the only God; calling him Belsamen, the Lord of Heaven.

Beelsamen here, according to Philo Byblius's expli∣cation, is in the Phenician Tongue 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 beelsamen i.e. the Lord of Heaven: whence Philo Byblius immediately sub∣joins. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 which is in the Phenician Tongue, Lord of heaven. To which he addes: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, but in the Greek tongue, he is zeus Jupiter. So that Belsamen is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jupiter Olympius. So Vossius, de Idolol. lib. 2. cap. 4.

This (saies he) we may confirme from the He∣brew Tongue, which differs in dialect only from the Phenici∣an. For what the Phenicians pronounce Beelsamen, the He∣brews write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 baal Schamaim, i.e. Lord of heaven &c.

Thus also Bochart (Can. lib. 1. cap. 42.) And indeed all this tou∣ching Belsamen, Sanchoniathon seems to have evidently traduced from that function or Office, which God had laid on the Sun, mentioned Gen. 1.16. the greater light to rule the day as Psal. 136.8.

§. 2. This Phenician God Beelsamen, the Jews called Beel∣zebub, as 2 King. 1.2. Baalzebub the God of Ekron. Concerning the Etymon of Baalzebub, various are the conjectures of the Learned. The additament 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zebub signifies a flie: whence some think it was added by the Jews in a way of opprobium, or scorne; as if one should say, the Lord of a flie. It is most pro∣bable, that this name Beelzebub was given this Idol God, not by the Accaronites or Phenicians, but by the Jews; and that from a great contempt and just hatred of the Accaronitick Idolatrie.

Yea Vossius (de Idolol. lib. 2. cap. 4.) following the conjecture of learned Jos. Scaliger herein, thinks that this name Beelzebub was curtaild by the Jews; who, by an easy mutation, turned the Accaronitick name (according to Scaliger) 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 baal zeba∣him, the Lord of Sacrifices, into the contemptuous Title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baal zebub, the Lord of flies, i.e. a God that regarded only flies; or that could not drive away the flies, by reason of their multitude, from the Sacrifices. This name Beelzebub is, in the New Testament, changedinto 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Beelzebul. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being made 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 zebul, for greater contempt sake: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies dung or abominable, by which name the Gentile Gods are characterized, 2 King. 23.24. whence this name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is in the New Testa∣ment applied to the Prince of the Devils: as indeed this Acca∣ronitick Beelzebub was the chief of their Idols. Hence also Hell was by the Greeks called Accaron, according to that of the poet, Acheronta movebo; because Beelzebub the Prince of those De∣mon Idols, was God of Accaron, as Mede and Bochart. The like Glassius (lib. 4. Grammat. S. Tract. 3. observ. 4.)

The name Baal∣zebub 2. Kin. 1.2. which in the New Testament is written 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, B being changed into L. Mat. 12.24. Luk. 11.15. refers to the Idol of Ekron, and signifies the Lord of a flie or flies: peradventure because it was thought to drive away those per∣nicious flies which infested the Ekronitish countrey, as Hercules was stiled 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from his driving away Locusts, and Apollo 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from dispersing the Phrygian mice. The Jews tra∣duced the name of this Idol to expresse the Devil by, and moreover changed Beelzebub into Beelzebul, which ••ignifies the Lord of dung.

See more of this in Selden de Diis. Syrum Syntag. 2. p. 211. That Beelzebub was the same with Beelsamen &c. See Owen de Idolol. lib. 5. c. 5.

§. 3. This Phenician, Baal passed amongst the Moabites and Midianites under the Name of Baal Peor. So Numb. 25.2,3,6. Psal. 106.28. Hos. 9.10. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Baal peor, which the LXX render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. He was called Baalpeor from the mountain

Peor, where he was worshipped as Num. 23.28. So Apollina∣ris (Catena patrum Graecorum) on Psa. 106.28. And they were joined to Baal peor] 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Idol of Baal is in the place of Peor; but the Greeks call Baal Belus, whom they affirme also to be Saturne. Joseph Scaliger makes Baal Peor to signifie the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Thundering Jupiter. Jerom on Hos. 9. lib. 2. tels us, that Baal peor the Idol of the Moabites, is the same with Priapus. So Isidorus Orig. lib. 8. cap. 11.

Baalpeor (saies he) is interpreted an image of ignominie; for it was an Idol of Moab, sirnamed Baal, on the mount of Peor, which the Latins call Priapus, the God of Gardens, &c.

That this Baal peor was the same with the Grecian Priapus, seems evident by their parallel sacrifices and worship. For, as fornication was a main piece of worship, they performed to their lascivious God Priapus, so we find the same performed to Baal peor, even by the Israelites. So Numb. 25.1. Israel is said to commit whoredom with the daughters of Moab: which is explicated v. 2. by bowing down to their Gods] i.e. in a way of fornication: whence 'tis said vers. 3. Israel joined himself to Baal peor] i.e. worshipped him by fornication. We have it expressed in the same manner, Psal. 106.28. By, joining themselves to Baal peor, is ment their worshipping him by fornication: and by eating the sacrifices of the dead we must understand (with Austin on this place) their sacrificing to dead men, as to Gods or Baalim. They wor∣shipt Baal peor, their chief God, (which Vessius makes to be the Sun) by fornication and sacrifices: or else we may refer these sa∣crifices of the dead to those they performed to their inferior Baa∣lim, which were but some noble Heroes or Princes; who after their death were deifyed, and so became midling Gods or Me∣diators; as elsewhere, But thus much for Baal peor, concerning whom, see more Vossius de Idololatr. lib. 2. c. 7.

§. 4. The Phenician Baal passed amongst the Ammonites under the name of Moloch, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Melek, the King. So

1 King. 11.7. Moloch is stiled the Abomination of Ammon, which v. 5. is stiled Milcom, &c. So Lev. 18.21. Lev. 20.2,3,4,5. 2 Kings 23.10. Thus Amos 5.26. with the parallel, Act. 7.43. we find mention of the Tabernacle of Moloch; where Iuni∣us and Tremelius subjoin this exegetick Note: You have mini∣stred in shew in the Tabernacle of the Living God; but you have worshipped really Moloch, the God of the Ammonites, (which by your impietie you have made yours) and other Gods of the Heathens, Synecdochically. This God of the Ammonites the Prophet, in this place onely, mentions, because the Ammonites being their neigh∣bors, he would more sharply strike at their Idolatrie. Tarnovius saies, that the Affixe in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 notes, that the Israelites fra∣med an Idol proper to themselves, according to the forme of the Ammonitick Idol. See more Glassius Gram S. lib. 4. Tract. 3. ob∣serv. 17. (pag. 867. edit. 2^a.) That Moloch is the same with Ba∣al or Belus, appears 1. from the parallel import of the names: for as Baal ••ignifies Lord, so Moloch King. 2. We find them also both joined in one word, Malech Belus, i.e. Lord King. 3. Their identitie is farther evident from the image of Moloch; which consisted of 7 conclaves, relating to the Sun, Moon, and 5. Planets; answerable to that of Baal. 4. Baal and Moloch had also the same reference: for as Baal passed for the Sun and Saturne, so Moloch. 5. Their Identitie is farther apparent from the same∣nes of their worship. So Owen (de Idololatr. lib. cap. 7.) That Moloch (saies he) is the same with Baal, seems to be evident from the samenes of their worship: for they sacrificed also their sons to Baal and that in the valley of Hinnom, as Jer. 7.31. &c. As for the worship performed to Moloch, we have a general account thereof in the Scriptures above named; namely, that the Parents in honor of this Idol God, were wont to traduce their children through the fire. This Traduction, as Vossius (de Idolo. lib. 2. cap. 5.) will have it, was not a burning of them, but februation, i.e. pur∣gation of them; or a certain kind of expiation, wherein the chil∣dren were led or drawn by the Priests, or parents, through a space

between two great fires, &c. This he conceives is the meaning of all these Scriptures which mention their passing through the fire, not their combustion. Though he denies not, but that, be∣sides this kind of Februation, there were also expiations made by burning of persons in times of calamitie, &c. This explicati∣on of that Learned man seems not to answer fully the mind and import of those Scriptures, which mention the sacrificing their children to Moloch: for Psal. 106.37,38. tis said, they sacrifi∣ced their sons and daughters to Devils, and shed iunocent bloud, the bloud of their sons &c. Unto Moloch we may refer the Gods of Sepharvajim, Adramelech, and Anamelech; to whom also they burned their sons, as 2 King. 17.31. Adramelech, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, signifies the great and valiant Moloch, or King. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Addir is an attribute given unto God, which signifies properly potent, valiant, great, excellent, as Psal. 93 4. Anamelech im∣ports the oracle, or answer of Moloch: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 implies an answer. Or else it may be derived from the Arabick 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signi∣fies rich, as Voss. lib. 2. c. 5. Bochart (Can. lib. 1. cap. 28. fol. 584.) tels us,

that Adranus is the name of a Syrian or Phenician God, as the Compound Adra-melech, 2 King. 17.31. which Idol, some of the Hebrews make to have the effigies of a Mule, others of a Peacock.

This Adramelech signifies a magnifick King, &c. I shall conclude this of Moloch, with that account I find of him in Bochart, (Can. lib. 1. cap. 28. fol. 528.)

Tophet, amongst the Hebrews, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the fire of Gehinnom, i.e. the valley of Hinnom, or Hell, as they take it Job. 17.6. and Esa. 30.33. the translation being taken from the valley of Tophet, which is al∣so Gehinnom; in which they were wont to cast their children a∣live into the fire, in honor of their Idol Moloch, as 2 King. 23.10. and Jer. 7.31.32. which custome the Phenicians usurped be∣fore Moses's time; as it appears Levit. 18.21. Deut. 18.10. and the Carthaginians reteined this impious superstition even unto Hannibal's time.

Thus Bochart.

§. 5. Amongst the Phenician Gods we may reckon the

four Samothracian Gods, called Cabiri, which, though wor∣shipped in Samothrace, yet were they of Phenician origination, and extract, as 'twill appear by the consideration of particulars. We have a good general account of these Cabiri in the ancient Scholiast on Apollonius Argonautic 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 1, Thus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

They worshipped in Samo∣thrace, the Cabiri, whose names are mentioned by Muaseas. They are in number four, Axieros, Axiokersa, Axiokersos, Kas∣milos. Axieros truely is Ceres; Axiekersa Proserpine; Axieker∣sos, Pluto, or Ades; and the fourth, Casmilus, is Mercurie; as Dio∣nysodorus relates their names.

Thus the Scholiast. That these Cabiri were of Phenician extract, is evident by what we find of them in the fragments of Philo Byblius, taken out of Sanchoniathon, as Eusebius praepar. lib. 1. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from Sydyk sprang the Dioscuri or Cabiri. We find the like mention'd by Damascius, in Photius: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sadyk begat children which, they inter∣pret Dioscuri & Cabiri. First Sydyk or Sadyk was a Phenician God, yea their chiefest God, answering to the Grecian Jupiter, and no other than a Satanick Ape of the sacred name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Saddik, attributed to the true God of Israel, as Psal. 119.137. and else where. And as the parent Sadyk, so all his children called Ca∣biri, were also of Phenician and Hebrew extract. This is excel∣lently well demonstrated by Bochart, Can lib. 1. cap. 12. fol. 426. where he asserts

that the Cabiri, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Great, were Phe∣nician Gods worshipped chiefly at Berytum: and all the Samo∣thracian Cabiri were of Phenician origination,

as their names import. The same Bochart (Can. lib. 2. cap. 2. fol. 784.) on these words of Sanchoniathon [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] affirmes, that the 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cabbirim were the Great and potent Phenician Gods, as the word imports. This will be put out of doubt by an exa∣men

of the particulars. The first of these Cabiri, as mentioned by the Scholiast on Apollonius, is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whom he interprets Ceres: and so indeed the Phenician signifies (according to Bo∣charts Origination) the God of the Earth: for Axieros a∣mongst the Phenicians soundeth 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Achazi-eres, i.e. the Earth is my possession or Dominion; which was Ceres her title. Thence follows Axiokersa and Axiokersos which differ only in gender and termination, and are by the Scholiast attributed to Proserpine and Pluto, whereunto they answer according to the Phenician Origination: for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 keres signifies destruction and death, as in Jer. 46.20. and so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Achazi Keres, death is my dominion or possession, according to the Hebrew character of the Devil, Heb. 2.14. whom the Grecians called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Earth, and the Phenicians 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Muth, Death, and the Latins Pluto: as before chap. 4. §. 5. Lastly 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Casmilus, or Cadmilus, another of the Phenician Cabiri, is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chadmel, which signifies the minister of God, proportio∣nable to Mercuries name, who passed for the Minister of the Gods. So Bochart (Can. lib. 1. cap. 12. fol. 429.)

Chadmel (saies he) Mercurie is changed into Cadmilus, because the Phenician 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is by the Greeks rendred 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉,

whence, in the Phenician Theologie, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; namely Saturne is cal∣lel 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 el, thence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as in Damascius. Yea Bochart, in the same place proves, that the very Priest of these Cabiri, called by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as Hesychius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, was of Hebrew origination; for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Coes is the same with the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Coen a Priest: It being usual with the Greeks, from Hebrew words ending in N, to forme their Accusatives; as from Jonathan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

§. 6. Hence there follows, in Sanchoniathon's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or de∣scription of the Phenician Gods, another Generation of Gods called Eliun, &c. Philo Byblius words are these 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, According to these is generated Eliun, called the most High. The Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eliun is exactly the same with

the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elion, a name in a peculiar manner attributed to God, signifying the Most High; and so indeed Philo explicates his name, calling him 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the Most High. This God Eliun had for his wife 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, i.e. in the Phenieian and Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 berith, a covenant. We find mention of this Goddesse Judg. 8.33. Baal-Berith their God: which, as it seems probable, had its original from a satanick imitation, of Gods entring into covenant with Abraham; whence he was stiled a God of, or in covenant: And hence the Devil (who affected nothing more than to be an Ape of the Great God) would needs assume the same stile of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, in the Phenician 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elion Berith, the Most High of (or in) Covenant: which is rendred Jud. 8.33. Baal Berith, as in what precedes, C. 1. §. 3. The Carthaginians (who were but a branch of the Phenicians, as the name Poeni imports) make use of the same Title to expresse their supreme Gods by; as 'tis evident by Plautus's Paenulus: (which is the greatest Relique we have of the Punick Language) in the beginning whereof we find these words: N'yth alonim Valonuth: which Scaliger, in his Appendix to Emendat. Temporum; and Bochart Canaan lib. 2. cap. 6. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 801. thus explicate 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 I worship the Gods and Goddesses. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is a particle of asking, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 a note following the Accusative case.

The reason, saies Bochart, why I explicate alonim Valonuth the Gods and Goddesses, is given us by Scaliger. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is the name of God amongst the Phenicians (as Philo Byblius teacheth us) who stile each of their heavenly Host by this name, as in Plautus's Paenulus; & Sisensa on that place has noted, that Alon, in the punick Tongue, is God:

Philo Byblius proceeds to shew, how that this 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eliun, called the most High, lived near Byblus, and begat 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; whence the Heaven was called by this name 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Uranus. That this whole fable of Eliun's begetting Uranus, is but a Satanick imitation of Gen. 14.19.22. is excellently demonstrated by Bochart Can. lib. 2. cap. 2. fol. 784.

That Eliun is said to generate Heaven is (saies he) taken from Moses's words, Gen. 14.19.22. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

The most High God generator of the Heavens, For 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signifies also to generate, as the LXX render it Zach. 13.5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉:

and so it ought to be rendred, Gen. 4.1. I have begotten. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elion is the same with Philo's 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: only for the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Philo puts 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; which is of the same import, signifying Heaven, as also of Hebrew origination from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or light, whence 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Heaven, as before, C. 1. §. 3. Philo addes that this Eliun or most High engaging with beasts, perished, but was by his Posteritie adscribed to the Gods 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 whom his Posteritie worship with drink offe∣rings and sacrifices. This part of the fable seems to refer to Adam, and Eve their engaging in conference with the serpent, and fall thereupon, who were notwithstanding reputed and wor∣shipped as Gods, by their Idolatrous posteritie.

§. 7. After Eliun, and his Son Uranus, there follows, accor∣ding to Sanchoniathons 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the sons of Ʋranus or Heaven, which are Ilus, Baetylus, Dagon, Atlas. The first borne of Ʋra∣nus was (as before chap. 1. §. 3.) Ilus. So Philo Byblius 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Ilus who also was Saturne. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is evidently the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El, a proper name of God. For what the Phenicians and Hebrews write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El, the Greeks usually write 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Ilos. So the Phenician 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Chadmel, the minister of God, or Mercurie, the Greeks render 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cadmilos, as before. And that Sanchoniathon writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El, according to the Hebrew, not 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ilos, (which was added by Philo Byblius) is evident by what we find mention'd, by Photius 262 out of Damascius; 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Phenicians and Syrians call Saturne El, and Bel, and Bolathes. Where 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 is perfectly the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the strong or mighty God: and Gen. 14.19.20. We find 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El joined with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elion. From the Phenician 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El, or hel came (as our English Hell, so) the Greek 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Sun, which generally passed amongst the Phenicians for Sa∣turne their chiefest God; as elsewhere. Hence also the Sun was worshipped, at Emesa in Phenicia, under the Title of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉

or Heliogabalus. So Herodian lib. 5. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, This the natives worship, calling him, in the Phenician tongue, Elagabalus. Some give this Elaeagabalus a Greek origination, and so make it to signifie the sun of the Gabalites. But Bochart, on more grounded rea∣sons, gives it a Phenician Origine from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elagabal, which in Greek signifies, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God the fictor or Creator: which the Hebrews expresse by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God who created all things; and the Arabians by 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 algabil, God the maker. Namely, the Phenician Philosophers Sanchoniathon Mochus &c. persuaded themselves, that the Sun was the great Architect or framer of all things: whence Porphyrie cals the Sun, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the creator of the world. This is a paraphrase on the Phenician name Elaeagabalus, or Heliogabalus, which was not of Greek but Phenician origination: For the Emissenes, a∣mongst whom the worship of this God flourished, had nothing to do with the Gabalites. By all which it appears that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 & 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 were all traduced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El Gods sacred name. Hence it followes in Philo Byblius, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The companions of Ilus, i.e. Sa∣turne, are called Eloeim, that is to say, Chronies or Saturnians. As Ilus comes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El or 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Eloah, so 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elohim Gods name, which is applied also to Angels and Judges.

§. 8. Hence follows another Product of Uranus, called Baety∣lus, or Baetylion. So Philo Byblius out of Sanchoniathon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The God Ʋranus ex∣cogitated Baetylia, having fashioned them into living stones. Bo∣chart (Can. lib. 2. cap. 2. fo. 785) conceives, that Sanchonia∣thon, for living stones, writ 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 anointed stones, from the radix 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which amongst the Syrians signifies to anoint; but, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 being transposed, for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Philo Bybli∣us read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; whence he changed anointed into living stones. And 'tis not improbable, but that the Devil might have an

hand in this transmutation, thereby to infuse a principle of I∣dolatrie into the credulous people; persuading them, that these Stones were indeed living. So Damascius tels us, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, I saw a Baetulus moved in the Air. As for the original of these Baetylia, or Baetyli, 'tis made very probable by the learned Jo: Scaliger, Bochart, and Owen, that they had their original, by an hel-bred imitation, from Gen. 28.18,19. and Gen. 31.13. the stone which Iacob erected, as a me∣morial of Gods apparition to him; whence he called the name of the place Bethel, the house of God: and thence the Phenician Baetylia, or Baetyli. Thus Bochart Can. lib. 2. cap. 2. f. 785.

San∣choniathon called the Baetylia, anointed stones: which sprang from the example of Iacob, who Gen. 28.18. called the place Bethel &c. which God confirmes Gen. 31.13.

The Phenicians therefore imitating this, first worshipped this very stone, which the Patriarch anointed. So Scaliger in Euseb. (fol. 198. edit. 1^a.) tels us, that the Iews relate so much; namely, that

although that Cippus (or stone) was at first beloved by God, in the times of the Patriarchs, yet afterwards he hated it, because the Cananites turned it into an Idol.

Neither did the Phenicians onely worship this stone at Bethel, but also, in imitation of this Rite, erected several other Baetylia, and that on the very same occasion. For look as Jacob erected this pillar of stone, as a me∣morial of God's Apparition to him; so in like manner the su∣perstitious Pagans, both Phenicians and Grecians, upon some imaginarie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 or Apparition of some God, (or the Devil rather) would erect their Baetylia, or Pillars, in comme∣moration of such an Apparition. So Photius, out of Da∣mascius, tels us: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 &c.

that near Heliopolis, in Syria, Asclepiades ascended the mountain of Libanus, and saw many Baetylia or Baetyli,

concerning which he relates many mi∣racles. He relates also,

that these Baetylia were consecrated some to Saturne, some to Jupiter, and some to others &c.

So Phavorinus: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Bae∣tylus

is a stone which stands at Heliopolis, near Libanus. This stone some also call 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 stelae, which is the same word by which the LXX render Jacob's pillar, Gen. 28.18. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, where the LXX read it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: so Lev. 20.21. Again, this Baetylus or Bae∣tylion is by some called Abdir, Abadir, Abaddir. So Prisci∣anus lib. 5.

Abadir is God: also that stone which Saturne de∣voured for Jupiter, called by the Greeks Baetylus, has the same name given it.

Bochart (Can. lib. 2. cap. 2.) thinks this Abdir or Abaddir, to be derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ebin dir, which signi∣fies a round stone: for such was the figure of the Phenician Baety∣lia, as Damascius in Photius:

The Baetylus was a globe exact and round, of a whitish color, in length the Diameter of a span; but it appeared sometimes greater; sometimes lesser, some∣times also of a purple color.

Or else Abaddir may be the same with the Hebrew 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ab-addir, the magnifick father; by which name the Phenicians called their Gods, as Austin Epist. 44. All which laid together gives us evident notices, that this Bae∣tylus (the product or issue of Uranus) was but a corrupt Ape of Jacob's Bethel, Gen. 28.18. &c. See more of this in Owen de Idololatr. lib. 3. cap. 8. pag. 224. Also Bochart Can. lib. 2. cap. 2. and Stillingf. Orig. S. book 3. cap. 5. sect. 10.

§. 9. We find mention also in Sanchoniathon, of Dagon, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Dagon who is Siton: so in what follows, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: Dagon, because he found out bread-corne and husbandrie, is called Iupiter the Husbandman: whence Dagon is referred to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 bread corne, as Bochart. We find frequent mention of this God in Scripture, as 1 Sam. 5.1. &c. There were several other Phenician Gods (already mentioned,) which had an Hebrew extract. As Taautus, the same with Cana∣an and Mercurie, of whom see chap. 4. §. 4. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Muth, the same with Pluto; as chap. 4. §. 5. Astarte, or Ashtaroth, the same with Juno: chap. 2. §. 4. Baaltis, the Queen of Heaven: Jer. 7.18. as chap 2. §. 7. Melcarthus, the same with Hercules: chap. 5. §. 4. A∣zizus, Mars: c. 5. §. 5. Chrysor, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the same with

Vulcan, or Tubalcain: chap. 6. §. 1. of this book.

§. 10. Having gone through the genealogies of the Pheni∣cian Gods, we now proceed to the Egyptian; wherein we doubt not but to give evident notices of their Hebrew origination. Bo∣chart, in a conference, assured me, that none of the Egyptian Gods were more ancient than the Patriarchs, Ioseph, &c.

1. I shall begin with Apis, which seems apparently a symbol of the Patriarch Ioseph; as Vossius (de Idololatr. lib. 1. cap. 29.) has well demonstrated. So Iulius Maternus, and Ruffinus lib. 2. Histor. Eccles. cap. 23. Also Suidas, in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, tels us, that Apis was a symbol of Ioseph, &c. Vossius makes this probable, 1. From the greatnes of the benefits, which the Egyptians received from Ioseph, which no symbol was so apt to expresse as the Egyptian Apis, made in the forme of a bullock; and so resembling the fat and lean Kine: yea, we find the spirit of God Deut. 33.17. com∣paring Ioseph to a bullock. So Sandford de descensu Christi l 1. §. 19.

Ioseph also is Apis, who, for the supplie of bread corne af∣forded to the Egyptians, was worshipped under the forme of an Oxe, (so that none may wonder he is mentioned in Scrip∣ture under the forme of an Oxe, Deut. 33.17.) according to which resemblance also Minucius, in times past, the Prefect of Provision at Rome, was in very like manner honored with the forme of a golden Oxe, or Bull.

2. The same is demonstra∣ted from the great reverence and esteem Pharaoh and the E∣gyptians had for Ioseph; who received from them, whilst alive, the greatest symbols of honor that might be. Pharaoh made him keeper of his Seal; clothed him with a princely Robe and chain of Gold; called him Saphenath paneah, i.e. according to Onkelos and Ionathan, the Interpreter of secrets; and lastly made him High Steward of Egypt. Neither can we suppose, but that he, who was so greatly honored by them whilst living, had also as great honor after his death; especially if we consider, that it was the mode of the Egyptians to preserve the memories of their noble Benefactors, by some significative Hieroglyphicks, or Symbols;

which, though at first were intended for civil commemoration onely, yet were afterwards abused to Idolatrie. Thus Suidas (in Sarapis) tels us, that Apis being dead, had a Temple built for him, wherein was nourished a Bullock, the symbol of an Husbandman. 3. The same may be evinced from the very names Apis and Se∣rapis. For Apis seems evidently a derivative from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab, a Father, as Ioseph stiles himself Gen. 45.8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for a father to Pharaoh: whence Vossius inclines to think, that acclammation 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 abrech, which Pharaoh commanded to be made before Io∣seph, had its rise: for Onkelos makes it a compound of 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ab, a father, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 rech, rex, a King. As for Serapis, it was the same with Apis, and also a symbol of Ioseph: which Vossius collects from this. 1. That it had a Bushel on its head; as a symbol of Io∣seph's providing Corne for the Egyptians. So Suidas in 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. 2. From the Etymon of Serapis; which is derived either from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 an Oxe, or from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 sor, a prince, and Apis: both of which are applicable to Joseph, &c.

2. Next follows Osiris, who by the best conjectures we can make, seems to be the same with Moses. For 1. Diodorus tels us, that Osiris was called by the Greeks 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, the name of Bac∣chus, i.e. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Jupiter's son, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nysa, a place in Arabia, where Moses was; as before chap. 3. §. 3. 2. The body of Osiris was said to be buried in an Iland of Nilus: as Moses was cast into the river. 3. Diodorus tels us, that Hercules was the chief Cap∣tain of Osiris's armie: that Joshua was Hercules, who accompani∣ed Moses out of Egypt, and commanded the Israelites in their military exploits, we have before proved chap. 5. §. 3. 4. Again, Diodorus saies,

that Osiris had in his armie 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Anubis, co∣vered over with a dogs skin; which thence was pictured with a dogs head, and called 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the dog-keeper &c.

All which seems to refer to Calcb's name, which signifies a dog, &c. 5. Far∣ther, Pan is said to war under Osiris. By Pan is meant the Jewish Messias, who was the Shepherd of Israel, and led them in the wil∣dernes, as before chap. 6. §. 5. &c. 6. Lastly, Osiris is said to

have Hornes &c. from the mistake of Moses's character, who is thence pictured with hornes. Sandford de descensu Christil. 1. §. 18. makes Osiris the same with Joseph.

Moses (saies he) with the Princes of the Tribes, carried up the bones of Joseph unto Canaan; hence the Poets fable of Osiris's bones &c.

For Jo∣seph was that old Osiris, whom Pan nourished, whom I conje∣cture to be Israel. Osiris, considered Physically, was the Sun, as hereafter c. 8. § 9. Of Osiris see more Vossius de Idololatr. l. 1. cap. 30. where he makes a threefold Osiris, the 1. Egyptian, the same with Mitsraim: the 2. Theban: the 3. Arabian, the same with Bacchus, and so with Moses, as before chap. 3. §. 3. But Plu∣tarch and Diodorus seem to make the Egyptian Osiris the same with the Arabian. So Nonnus Dionysiacon 4^o. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and of Osiris the Aegyptian Bacchus &c. Otherwise, we may make Osiris the same with Adam, and so his wife Isis the same with Eve; from Ischa, which in Hebrew signifies a wife, as Vossius de Idol. lib. 1. cap. 3.8. Sandford de descensu l. 1. §. 18. makes Isis to be the same with Moses's Mother, as before c. 3. §. 3. See more of Isis chap. 2. §. 5. of June: and of Osiris chap. 8. §. 9.

3. Another of the Egyptian Gods was called Mnevis, a sa∣cred bull, worshipped at Heliopolis. So Plutarch. lib. de Iside & Osiride: 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉: The Bull, which is nourished at Heliopolis, called Mnevis, (which is sacred to Osiris, and, as some think, the father of Apis) is black, and next in honor after Apis. Vossius (Idol. lib. 1. cap. 29.) sup∣poseth Mnevis and Apis two distinct sacred buls, whereof Apis was worshipped at Memphis, and Mnevis at Heliopolis. Albeit we allow them to be distinct, as to the seat of their worship, and some Rites; yet, I conceive, we may grant them to have the same original Idea and platforme; namely Ioseph, who was wor∣shipped by them of Memphis under the forme of Apis, and by them of Heliopolis under the symbol of Mnevis. Vossius de Idol. lib. 1. cap. 27. makes Mnevis a symbol of Menas, the first Egyp∣tian

King, whom Herodotus cals 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Men; whence the German and our English, Man, which refers to Adam, as before ch. 4. §. 4. Mnevis confidered physically, was a symbol of the Sun: as c. 8. §. 4.

4. Another Egyptian God was Orus, who, taken historically, is supposed to be Aaron; but if we consider him physically, so he is the same with the Sun, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Or, the Sun, or light, as chap. 8. §. 9.

5. That Remphan Act. 7.43. was an Egyptian God, and the same with 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Cijun, Amos 5.26. as also with Saturne, see what precedes chap. 2. §. 8.

6. The Poets fable, that the Gods, who fought against the Giants, came out of Egypt &c. This some refer to the twelve Tribes of the Israelites, that came out of Egypt under the conduct of Moses &c. Thus Sandf. Descens. l. 1. §. 20.

The fables agree, that the Gods, with whom the Giants fought, came out of E∣gypt: these were the twelve Tribes. They constitute father Bacchus the General of the whole Armie: this is Moses, &c.

The same is more largely asserted by Dickinson, Delph. Phoeniciz. c. 2. of which see B. 3. c. 8. §. 1.

§. 11. I shall conclude this discourse of the Pagan 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, or genealogie of their Gods, with an ingenious observation of Bo∣chart, in Histor. de Animal. sacris, part. 2. lib. 1. cap. 10. fol. 62. wherein he gives us the original of the fabulous Metamorphoses of the Gods in Egypt, drawn from Hebrew paranomasies.

The Egyptians (saith he) fable, that Isis was changed into a Swallow; because Isis openly alludes to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sis, a Swallow. And the fa∣bulous metamorphoses of Gods do often depend on the allusi∣on of words. So Anubis was feigned with a dogs head; because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nobeach signifies barking. And the King Apis is worship∣ped in an Oxe, in allusion to 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, whereby the Hebrews ex∣presse an Oxe. Thence the LXX read Jerem. 46.15. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, as they would expresse it for 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And in the Giants war, the Gods, for fear of the Giants flying into E∣gypt,

changed themselves into diverse shapes, Ovid lib. 5. Me∣tamorph. Dux gregis dixit fis Jupiter-Lybiis esset cum cornubus Hammon. Jupiter, the chiefest God is turned into a Ram; be∣cause 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, God's name, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 ajil, a ram, are paronymous; and the plural of both is 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Bacchus, called by the E∣gyptians Osiris, is changed into a goat; because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Seir, which signifies a goat, alludes to Osiris, Juno assumes the figure of a bullock; because 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Ashtaroth, whereby Iuno was cal∣led, (also Astarte) signifies an herd of Bullocks, &c.

Thus Bo∣chart. Whereby we see what a world of fables were coined, touching the Gods their genealogies, and metamorphoses; and all from mistakes of Iewish words, stories, or mysteries.

§. 12. Thus we have dispatched the first part of Pagan Theologie, called Mythologie, or the fabulous genealogies of the Gods: wherein we have given very probable, if not scientifick no∣tices, that their chiefest Names, Attributes, and Offices were as∣sumed in imitation of, and dertvation from some Hebrew names, Attributes, Persons, and Traditions. Whereof we have the sum in Sandford, de descensu Christi l. 1. §. 6. to the 25. where he first laies down this conclusion, That the names of the Grecian Gods were of Hebrew origination: and then, having shewn how the Gre∣cians formed and shaped their assumed Deities out of Hebrew names, and stories, he proceeds to particulars; and demonstrates, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was traduced from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Elohim, §. 7. as from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 di or dai in Shaddai, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iupiter's name: §. 8. From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iehova, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Iaoth, Ieje, Heje; as also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 in Jupiter, Jove, Eu∣vios, &c. were traduced: §. 10. 11. 12. 13. From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Sabaoth, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, &c. §. 14. From 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adonai, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Adonis: §. 15. Also 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Phoebus, as the American Hiob, from Jehovah. Lastly, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iacchus was derived from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Iah, or Iehova; as in like manner all the sacreds of Bacchus from the Historie of Moses, the same Sandford proves at large §. 17. 18. 19. The like he proves of Hercules, whose Theogonie he derives from Ioshua: §. 20. 21. See more of this in what precedes chap. 6. §. 10.

of this Book. As for the causes of this Mythologick Theologie, they may briefly be reduced to these heads. 1. One great spring of this Mythologick Theologie, was the ambiguitie and equivoca∣tion of the Hebrew words, wherein these oriental Traditions were first delivered. This made the Grecians, unskilled in the He∣brew Idiom, very apt to mistake things. 2. The sublimenes of the matters or mysteries, unto which these fables related, gave a great occasion to their original. 3. The imperfection of the Tradition; which was conveyed in a very broken and mangled manner, especially to the Grecians, &c. 4. An affected humor in Mythologists, inclining them to attribute the Attributes or A∣ctions of several persons to one chief, or of one to several; hence many Iupiters. 5. But the main prolifick principle of Theologick Mythologie was a vain humor of imitation, which possest the Grecians, and led them to coin Fables; as hereafter.

Notes

• The Theogonie of the Phenician Gods Hebraick.
• Of Baal from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, and Bel from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 El.
• Hos. 2.16,17.
• The Supreme Baal stiled Beel∣samen.
• The Theogonie of Baalzebub. 2 King. 1.2.
• 2 Kings 23.24.
• 2 Kings 1.2.
• Mat. 12.24.
• The Theogonie of Baal Peor Hebraick. Num. 25.2,3,6. Hos. 9.10.
• Psal. 106.28.
• Num. 25.1,2,3.
• Psal. 206.28.
• Moloch amongst the Ammonites the same with Baal.
• 1 King. 11.7.
• Lev. 18.21. Lev. 20.2,3,4,5. 2 Kings 23.10.
• Amos 5.26. Act. 7.43.
• Ps. 106.37.38.
• Adramelech and Anamelech.
• 2 King. 17.31.
• Job. 17.6. Esa. 30.33.
• 2 King. 23.10. Jer. 7.31,32.
• The Samothra∣cian Cabiri, Phenician Gods.
• The Samothraci∣an Cabiri Phe∣nician Gods.
• Sydyk or Sadyk from Saddik Gods name.
• Psal. 119.137.
• Cabbir.
• Axieros Ceres.
• Axiokersa Pro∣serpine.
• Axickersos Plu∣to.
• Casmilus Mer∣curie,
• Coes from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Coen.
• Of Esun his Thcogonie, or Genealogic, and Attributes from sacred n•…•…es and stories.
• Beruth, her Theo∣gonie Judg. 8.33.
• Plautus's Paenu∣lus,
• The Theogonie of Uranus He∣braick.
• Gen. 14.19.22.
• The genealogie of Ilus from El Gods name.
• Gen. 14.19.22.
• Heliogabalus.
• The Phenician Elohim.
• The Phenician Baetylia from Bethel. Gen. 28.18.
• How these Bae∣tylia came to be Theogonized or made Gods.
• Gen. 28.18.19.
• Gen. 31.13.
• Abaddir the same with Baety∣lus.
• The Theogonie of Dagon.
• 1 Sam. 5.1.
• Taautus.
• Muth.
• Astarte.
• Baaltis.
• Melcarthus.
• Azizus.
• Chrysor.
• The Egyptian Gods, their The∣ogonie of Hebrew original.
• Apis, a symbol of Joseph; which is proved by 3 par∣ticulars.
• Deut 33.17.
• Apis, from 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Gen. 45.8.
• Serapis, the same with Apis.
• Osiris, the same with Moses.
• Osiris, the same with Joseph.
• Osiris, the same with Adam, as Isis the samewith Eve.
• Isis vera Genti∣lium Mosis ma∣ter est. Sanf. l. 1. §. 18.
• Mnevis, a sacred Bull at Heliopo∣lis.
• Aaron, fra∣ter Mosis; verus Gentilium Orus est, frater Osiri∣dis. Sand. des. l. 1. §. 19.
• Aegyptiorum Dii qui apud Poetas celebrantur, po∣pulorum Israeli∣ticorū duodecim tribus sunt. Sand. desc. l. 1. §. 20.
• The Metamor∣phoses of the E∣gyptian Gods.