Hebrew and Egyptian Language in Bochart Phaleg lib. 1. cap. 15. The fourth saith he is the Egyptian Tongue of which Psal 81.5 Ps 81.5 When he went out of the Land of Egypt where I heard an unknown Tongue And Ps 114.1 Ps 114 1. When Israel went forth of Egypt and the house of Jacob from a people 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 barbarous i. e of a strange Language Thence Esaias prophesieth that five Cities of Egypt should for the Egyptian speak the Language of Canaan Esa 19.18 Es 19 18. And Joseph dissembling himself to be an Egyptian speaks to his brethren by an Interpreter Whence they speaking among themselves thought he understood them not Gen. 42.23 Thus by way of objection The Cognation 'twixt the Egyptian and Hebrew To which Bochart thus replyeth Yet notwithstanding because the Egyptians were neighbors to the Jews I no way doubt but that the Hebrew and Egyptian Language had some things common from the collation whereof some light may arise For example it is demanded why Egypt or part of Egypt is in the Psalmes and Esaias called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Raab Psa 87.4 and 89.10 Esa 51.9 Here Interpreters are much at a losse being ignorant that the Hebrew Raab is the same with the Egyptian Rib or Eiph by which name Delta or the triangular part of Egypt comprehended in the mouths of Nilus is at this day called from the forme of a Pear for that was properly Rib. Again Interpreters hesitate about the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Channa Ps 80.15 Ps 80.16 Whereof I find seven versions at least and those many of them most remote I render it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plant out of the Egyptian Tongue in which the Ivy is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the plant of Osiris according to Plutarch in Iside The Psalmist having a little before said that God had transplanted a vine out of Egypt touching the same vine he subjoyns O God c. visit this vine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vechanna i.e. and the plant which thy right hand hath planted He useth an Egyptian word because he treats of a vine translated out of Egypt From the same Tongue is derived the name of Joseph which Pharaoh imposed on him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsaphnath Paaneach Gen. 41.45 Gen. 41.45 The LXX who published their version in Egypt write it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i.e. the Interpreter of secrets or Reveler of futures Consult of this Amama in Genes and Kirchir Prodr Copt c. 5. Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sohar a prison Gen. 39.20 is supposed by Abenezra to be an Egyptian word and that from Moses's Interpretation And Moses or Moyses if we may believe Philo and Josephus and Clem. Alexandrinus signifies among the Egyptians one preserved out of the waters which answers to the Hebrew origination So the Egyptian word Rephan or Remphan still in use amongst the Coptites whose Language is composed partly of the Greek and partly of the old Egyptian c. of which see more Book 2. chap. 2. § 8. To these we might adde many other Egyptian names and words which seem to have evident cognation with and so derivation from the Hebrew As Amun Jupiters name whom the Egyptians so stiled from Cham whence the Grecians called him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Vossius Idolatr l. 1. c. 17. So the Egyptian Neel whence by the Elision of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 came Nilus seems evidently the same with the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Naal or Neel Glass Gramm S. l. 4. Tract 3. Obs 13. as Fuller and Glassius after him have observed The like might be proved of the Egyptian Gods as Horus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 light or the Sun Apis from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Father c. of which hereafter Thus much for the Cognation 'twixt the Hebrew and Egyptian Language And for a more full Solution of the objection above mentioned from Ps 81.5 and 114.1 c. which places seem to imply an Essential difference 'twixt the Hebrew and Egyptian Language Whether there be an essential difference 'twixt the Egyptian and Hebrew it may be answered 1. that a different Dialect in Languages originally the same is sufficient to constitute such a difference as that the persons to whom each Dialect belongs may not understand each other when they discourse This is evident from the Syrian or Chaldee Language which as 't is generally confess'd among the Learned is but a different Dialect of the Hebrew and yet the vulgar Jews did not understand it as it appears from 2 Kings 18.26 Then said Eliakim c. speak I pray thee to thy servants in the Syrian Language for we understand it and talk not with us in the Jews Language in the ears of the people that are on the wall The like may be instanced in other Languages wherein different Dialects render their discourses unintelligible 2. We may grant that the Egyptian Language was somewhat a more remote derivation from and yet originally the same with the Hebrew The Original of the Coptick As for the Coptick or latter Egyptian Language it was composed out of the old Egyptian and Greek Tongue For after Alexander's death Egypt becoming the chief Seat of the Grecian Empire this gave the first occasion and rise to the combination of the old Egyptian with the Grecian Language Inter Coptitas quorum lingua partim ex Graeca partim ex veteri Aegyptia conflata est Bochart Phaleg l. 1. c. 15. But that which gave the greatest advantages to this commixture of the Egyptian and Greek Tongue was the famous Schole of Alexandria erected by Ptolemy Philadelphus whether all the Virtuosi or great Wits of Greece had recourse for their Institution in Philosophie which flourished no where so much as in this famous Schole Thence the Greek Tongue being most in fashion not only in this Schole but throughout Egypt and so by little and little incorporating with the old Egyptian both concur to the production of the Coptick or new Egyptian Tongue See more of the Coptick Tongue Kircher Prodr Copt and Walton Introduct ad Ling. Oriental § 6. The Azotian Language from the Hebrew Next unto the Egyptian we shall mention the Azotian or Philistine Language which is supposed to be a middle between the Egyptian and Hebrew So Bochart Phal lib. 1. cap. 15. The fifth is the Azotian Language concerning which see Nehem. 13.24 Neh. 13.24 And their children spake half in the speech of Ashdod could not speak in the Jews Language c. To this Language of Ashdod called Azotick i.e. the Tongue of the Philistines of whom the Azotians were part agrees that which Hiron in Esa l. 7. writes of the Cananitish Tongue that it is a middle Language 'twixt the Egyptian and Hebrew For the Philistines came out of Egypt occupied part of the land of Canaan Also Dagon the
of the Council of Trent to suit his Forme to his Matter as Nature does and not his Matter to his Forme as the Scholes are wont to do This with other moving Considerations has hitherto deteined the Author form publishing this Discourse which was in the first draught thereof inttnded for the private Instruction of some persons of Noble Condition committed to his Tuition But that which has now prevailed upon him to let it passe a more common View and Censure besides his general Ends above specified is the persuasion of several Judioious Learned and Pious Friends who conceive it may be some way useful at least for the instructing of young Students which is a main consideration the Author had in his eye when he first undertook the Composition thereof Farther the consideration that there is nothing of this nature or subject as yet extant in English save an Argument in Preston and Jackson with several Improvements and Inlargements in Stillingfleets Origines S. who yet does not professedly treat of this Subject though he has given a great Advance therto yea the Author not meeting with any Latin Discourses which do professedly and intirely treat of this Subject as by him designed and proposed this makes him to conceive it worth his while to make some Essay herein were it only to provoke others who have more Capacitie and Time to ingage more deeply in this Studie and Argument Yet farther Reader before I permit thee to enter on the Bodie of the Discourse I must advertise thee that this Discourse of Philologie which is now first in execution was last or at best least in the Authors first Intention For that which he sirst designed was the Traduction of Pagan Philosophie from the Jewish Church and Sacred Oracles So that 〈…〉 Philologie is but the Product of a second or after Intention This 〈…〉 because thou wilt find in the Bodie of this Discourse many Quotations referring to a following Discourse of Philosophie composed before this of Philologie which may if the Author sees his way clear follow in due time Argumentum hujus Libri omni Literaturae genere refertissimi Poeticis Coloribus delineatum CEnseri Veteres puerili ardore laborant Stulti homines gaudentque Vetusti Sordibus Aevi Arcas ut incedit Sublimibus altus Alutis Ertoresque novos Lunam docer at magis Ipse Errat dum tantae conculcans Lumina Stellae Antiqui vanam sectatur Nominis umbram Nec minus insanit celebris Gens Cecropidarum Terrigenam jactans Colubrum auratasque Cicadas Et magis hisce loquax primos Heliconis ut Ortus Barbariem Graia domitam toto Orbe Minerva Invectasque Artes Terris Vocumque Figuras 1 Phaenices primi Literarum Inventores in rei memoriam uniceis utebantur Characteribus Hae quamvis rubeant ostentat Graecia mendax India sic comedit Proavos Ventrisque Sepulchro Ingratis mos est Natis tumulare Parentes Sed Locus hic Sacer est Soleas tandem exuat Arcas Lunatas Coelesti contenta Columbae Cedere Noctis Avis proprias nunc advolet umbras Atque canat Carmen pateant quod Furta ferale Auritas nondum Sylvas attraxerat Orpheus Carminibus Cadmusve suas exituxerat Arces Nondum Mortales invadere Tecta Tonantis Mente levi pictosque Polum diffindere in Orbes Norant thaletis ductu nec Graecia magna Pythagorae majoris adhuc perceperat Artes. Cum Deus ardentis tonuit de Culmine Montis Inscripsitque decem binis Praecepta Tabellis Multiplices addens Ritus Carmina justa Unde rudem potuit Praetor compeseere Turbam Hoc de Fonte Sacro divina Noemata Leges Omnigenasque Artes rudis hactenus imbibit Orbis Doctus cuncta nisi hoc Veteres celare Magistros Pennatos hinc Maeonius Subduxit Ocellos 2 Platonici fingebant Homerum in Pavonem abisse ob varietatem Materiae Poeticis ornatam Coloribus referente Pier Hierog l. 24. Pavo alias plane Caecus mansisser Homerus Cesserat in vacuum Spectrum quo fingitur Ortus Divinus Plato sectantique illuserat Orbi Ni verum quaerens variis Erroribus illud Faecundis tandem Judaeae invenerat Oris Sic nudata suis furtivis Graecia Plumis Solas nunc Ululas Sileni ac jactitet 3 Silenum utpote Antiquarium pingebant Veteres longis insignem Auriculis Aures Vpon this ELABORATE Work 1. IF with attentive eye we look Vpon the six dayes volumne of the Book Where God and mighty Nature both appear Wrot in an Vniversal Character We still shall find in eve'ry part Space and dominion left for Art Or rather all our Arts are but to know How and from whence was made so great a show As in this Scean of life has bin Though dark'ned by the vail of Sin How from wilde Motion and its matter grew Number and Order too And did in Artful Figures smoothly fall What made this Graceful measur'd dance of All How circling Motion doth swift time divide And round the flipp'ry Sphear Though no Intelligence be conjur'd there The restless Seasons slide And by what mighty stroke the earthen Ball did pierce To the fixt navel of the Vniverse Whilst Stars and Sun who runs the Day But walkes the year do never stay Where all those Arts and Men begun That o're the Earth are run And what 's the Coast That first can boast Safety to both their Treasures when Cities were built for Business and for Men. 2. And would we know from whom Philosophy did come With all her handmaid Train Of Sciences again To make the Tree of Knowledge grow And unto all her pretious fruites bestow Whose taste does ne'er from Paradise dethrone But would the Vniverse make one Though yet of Knowledge it has bin the fate To have a streight and narrow gate Like that of life which few do enter at To find the Sacred pedigree To Ancient Hebrews look and see How thence this Saviour too did spring And to mankind Salvation bring From black Ignorance rushing in As the great Shilo did from blacker Sin 3. Haile holy Land thou Canaan made to flow With milke and honey and with knowledge too As Rivers from their spring Arts from thee Rise Both in perpetual Circulation Into their Sea their mighty Cistern run Whence they refunded are agen And still to needy places roll their prize For Knowledg with the liquid main must glide And by an inexhausted Sourse Must carry on its everlasting Course And with the Sun both round the Earth still slide Some places doe their greater Tydes adore Learning still Sounds and Shallows knew Its Streights and wide Ocean too And oh that it may hear of Rocks no more Tempests their rage here giving o're But allways pay its peaceful Tribute to the shore 4. Haile slender-limb'd Mediterranean Where ships those floating Isles began In the worlds infant age Their watry pilgrimage Isls ne're more Fortunate can be Nor can Apollo a more happy Delos see Haile Libanus thou sacred Grove Whose Trees did
whence also sprang the Persian 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 amanim which the Greeks called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the sacred Hearths whereon their sacred Fire was worshipped as a Symbol of the Sun This Amanus was called also by the Persians Mithras from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mither Great as hereafter We find farther notices of the cognation 'twixt the Hebrew and Persick Languages in those many Persick words extant in the books of Daniel Ezra and Esther which contain stories of things done under the Persians So Esther 3.9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ginze or as the ancients read it Ganze hammelec the Kings Treasuries is of an Hebrew root as Bochart Phal lib. 1. c. 15. will have it which the Persians at this day sound 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ceniz Thus likewise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paradise Nehem 2.8 is supposed to be a Persick word as well as Hebrew Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pur a lot so often repeted in the book of Esther whence the solemne feast of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 purim amongst the Jews as I am apt to conjecture had its origination from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ur. That Ur of Caldea had its derivation from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Or or Ur we doubt not but to demonstrate in its place Now it s confessed by the Learned that most of the Persian Sacreds were traduced by their Magi from the Chaldaick Zabii Herodotus l. 9. cap. 85. makes mention of a custome among the Persians when they went to sight to cast a rope with a gin at the top of it on their enimies whereby they being entangled were drawn into their hands Bochart Phal 4. c. 10. From these gins or snares Bochart supposeth the Sagartii for Saragtii a people of Persia were so called from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarag which signifies both in the Syriack Chaldee and Arabick as well as Hebrew to implicate and entangle Thence the Syriack 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Serig the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sarga and the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Cor. 11.33 signifying a basquet and net had their derivation So in like manner from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Illustrious Magnificent the Persick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the same signification had its origination whence the compounds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ardschir Artaxerxes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ardovan Artapanus c. which Hesychius expounds Great Illustrious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Herodotus Musa 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whence their ancient Heroes were called Artaei Hesychius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such were Artabazus and Arbanus and Artaphernis and Artaxerxes c. Yea the very name Persa seems to be of Hebrew and Arabick origination For the Arabick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pharas signifies an horse and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 pharis an horseman from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence the Countrey was called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Paras Persia and the Inhabitants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Persae i e Horsemen they being taught even from their childhood to ride the horse which was their Glorie So Xenophon lib. 4. Cyropaediae The Persians of footmen being made horsemen they so accustomed themselves to horses that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 no good man among the Persians would willingly be seen to go afoot This Art of riding the horse was first brought in fashion by Cyrus for as the same Xenophon tels us lib. 1. before Cyrus's time it was very rare to see an horse in Persia it being a Countrey unfit for the breeding as also for the riding of horses by reason of the mountains there This Bochart gives as a reason why Moses with the rest of the Penmen of Scripture before Daniel and Ezechiel make no mention of the Persians under this name but call Persia Cuth and Elam namely because this name Persia was given it after Cyrus's bringing up the Discipline of Horsemanship whence the name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paras had its origination as Bochart Phal lib. 4. cap. 10. Concerning the Persian Tongue its original and use together with the Persian versions of the Scripture see VValton in Bibl Polyglot Proleg 16. De Lingua Persica § 11. The original of the Samaritans their Language from the Hebrew We now proceed to the Samaritan Language to demonstrate its derivation from and cognation or rather identity with the Hebrew The original of the Samaritans was briefly this The ten Tribes falling off from Rehoboam as 1 Kings 12. 2 Chron. 10. and chosing Jeroboam for their King they constitute Samaria the Metropolis of their Kingdom where they had not long seated themselves but by reason of their Defection from God and corruptions in Religion were transported thence unto Babylon Yet was there a remnant left behind unto whom there were sent from Babylon some Colonies of the Cutheites which incorporated with them and in processe of time became one body not only as to Civils but also as to Ecclesiasticks The occasion wherof was this these new Inhabitants the Cutheites being infested by Lions were willing to to be instructed by the Israelitish Priest touching the true Religion and worship of the Israelitish God That this was the original of the Samaritans we are assured by Josephus Antiq. lib. 9. c. 20. and 12. c. 7. These mixed Samaritans at first worshiped their Idols as well as the true God Yet did they receive the Book of the Law as written in the old Hebrew Letters After the returne of the Jews from Babylon there arose an implacable feud 'twixt them and the Samaritans the rise whereof some make to be this See more of this Walton in Bibls Polyglot Proleg 11. The Samaritans lived under the Kings of Assyria at first without giving any molestation to the Jews yet were they in Religion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for what made most for their interest until Ezra and Nehemiah with the rest of Jewish Reformers who endeavored the reedifying of the Temple and the restoring as well the Ecclesiastick as Politick Government rejected their Assistance and Contributions Which repulse these Samaritans who pretended to worship the same God with the Jews received with so much indignation as that they did what they could both by calumnies suggested to the Persian Kings as also by building the Garizitan Temple to oppose and undermine the zelous undertakings of the Jewish Reformers as Joseph Antiq l. 11. c. 4. The Samaritans saith he accused the Jews that they fortified the Citie and built a Temple more like unto a Castel than a Church asserting also that this made not for the Kings interest c. Hence sprang an inveterate hatred 'twixt the Samaritans and Jews as John 4.9 John 4.9 and that which added to it was this that many of the profligate Jews fled to the Samaritans The Jews and Samaritans contended before Ptolomaus Lagus touching the Autority of their
Temple Hircaenus destroyed Samaria and the Garizitan Temple Herod rebuildeth both one and t'other Yet the Samaritans despising Herods Temple chose rather to worship on a bare Altar in mount Garizim Walton in Bibl. Polygl Prol. 11. which some gather from the Words of the Samaritan Woman John 4.20 our Fathers worshipped in this Mountain c. After the Garizitan Temple was erected the Samaritans rejecting their Idols worshipped one only God and had their Priests at least as they pretended out of the house of Aaron Yet they received only the Pentateuch or 5 books of Moses because when the ten Tribes revolted from Rehoboam the other books were few of them extant and those that were not so common and received besides the Prophets were generally very invective against the ten Tribes which inclined them to reject their Prophecies The greatest specimen we have of the Samaritan Tongue is in the Samaritan Pentateuch which is evidently the same for substance with the Hebrew Yea some learned men make the Samaritan Character the same to be the old Hebrew and the present Hebrew character with the old Chaldean whence also they conclude that the Grecian Alphabet was formed not out of the present Hebrew character but out of the Samaritan by an inversion of the letters which Bochart also in a personal conference acquainted me with of which more in the following chap. 12. § 3 4. § 12. Of the Ethiopick Tongue its cognation with and derivation from the Hebrew That Chus Ezech 29.10 is ill expounded for Ethiopia see Ralegh Hist part 1. B. 1. c. 8. §. 10. †3. As for the Ethiopick Language we need say but little Ethiopia in the Scripture is described by the Land of Lud not of Chus as many versions upon mistaken grounds have it according to Bochart VValton Sr VValter Ralegh and others The Ethiopick Tongue has great Affinity with the Chaldean and therefore is by some made the same with it Scaliger attests that the Ethiopians call themselves Chaldeans and that not without cause because of those many sacred and profane books which they have written in their most elegant and ancient Tongue so near akin to the Chaldee or Assyriack So VVaserus in notis ad Gesn Mithridat cap. 2. saies that the Ethiopick Tongue is next unto the Chaldaick and Assyrian as also to the Hebrew which the Reliques of the Christians brought into Ethiopia Marianus Victorius who was the first that reduced the Ethiopick Tongue to rules of Grammar in his Proem tels us that the Ethiopians call their Tongue Chaldean as that which sprang from the Babylonick of Chaldea and is very like to the Hebraick from which it derives its origination as well as the Syriack Arabick and also Babylonick or Assyriack Whence he concludes that this Ethiopick Language may easily be learned by those who are skilled in the Hebraick Niceph. l. 9. cap. 18. relates that in times long past many Colonies wandred from Assyria unto Ethiopia and so conveyed the Chaldee Tongue thither The Affinity 'twixt the Ethiopick Language and the Chaldaick as also the Hebraick will easily appear to any that shall confer the Ethiopick versions of the Psalmes and N. T. with the Hebrew and Chaldee Diodor. Sicul. lib. 4. affirmes that the Ethiopians at first had the same Letters with the Egyptians Mariana Victorius makes three Dialects of the Ethiopick Tongue the Vernacule the Babylonick the sacred c. See more of this VValton in Bibl. Polyglot Proleg 15. de Lingua Aethiopica CHAP. XII European Languages especially the Greek and Latin from the Hebrew The Greek Tongue its original from the Hebrew The Grecians received their Letters and Literature immediately from Cadmus but originally from the Phenicians and Hebrews Arguments which prove the Traduction of the Greek Letters from the Hebrew or Samaritan by the Phenicians Instances out of Plato to make good the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 darknes from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ereb night Gen. 1.5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. The Latin immediately from the Greek but originally from the Hebrew The proof hereof by instances especially from those verses of Virgil Tityre tu patulae c. the other European Languages originally from the Hebrew Several old Gallick Britannick and Saxon names of Gods of Hebrew origination § 1. The Greek tongue its original from the Hebrew VVE now proceed to the Grecian Language to demonstrate its Traduction from the Hebrew originally though immediately from the Phenician There is some difference amongst the Learned about the immediate Parent of the Greek Tongue The Italian Kircher makes the Greek to be originally traduced from the old Egyptian Language But this is sufficiently refuted by learned Bochart Phaleg lib. 1. c. 15. where he shews that this persuasion of the Egyptian Tongue its being the old Matrice of the Greek is but a dream of Kirchers which may be easily refuted from the ancient names of places in Egypt as also from Herodotus and Plutarch and Horus and Iamblichus with others wherein you may find a long series of Egyptian words which savor not more of Grecisme than of the Illyrick or German Language c. Stillingfleet makes the Greek Tongue to be derived not from the Phenicians but from the old Pelasgi so Stillingfleet Orgin S. Book 3. ch 4. § 11. The ground of the Affinity between the Jews and Lacedemonians was from the Pelasgi whose chief seat was in Arcadia to which adjoyneth Laconia Besides the Spartans were a part of the Dorians who sprang from the Pelasgi and these from Phaleg the son of Heber from whom Abraham and the Jews came Gen. 11.17,20 The Hellens were not the first Inhabitants of Greece but the Pelasgi who spread themselves over Greece and being descended from Phaleg brought with them the Hebrew Language into Greece whence an account may be given of many Hebrew words in the Greek Language which came not from the Phenicians as Bochartus but the old Pelasgi So again Sect. 14. Having evidenced saies he that the first Planters of Greece were the Pelasgi and these derived from Peleg it will be easily supposed that the Language they brought with them was the same with that used in the family whence Phaleg came as to the substance of it namely the Hebrew which appears by many Hebrew words in the Greek and the remainders of the Easterne Languages in the Ilands of Greece both which came not from Cadmus and the Phenicians as Bochartus thinks but from the old Pelasgi This learned man here fully grants our conclusion that the Greek had its Derivation from the Hebrew though he dislikes the medium of conveyance by the Phenicians But yet under submission to the Learned I see not any Demonstrative Arguments against Bocharts Assertion For grant that the old Pelasgi were the first possessors of Greece yet 't is generally confessed that the chiefest parts of Greece
Heinsius Aristarcho S. cap. 1. and Glassius after him Grammat S. lib. 4. tract 3. observ 5. tel us that Bacchus was stiled Iacchus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gods name Eleleu Hie est insissimum Hebraeorum Hallelujah Sanford de descensu Ch. l. 1. §. 5. And from Hallelujah sprang that famous Greek acclamation to Bacchus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which was translated from the Jewish Church by the enemy of mankind for a contumelie of the Divine name 10. Adonis 10. Bacchus was called also Adonts and Adoneus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai That Adonis received its origination from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adonai God's name Sandford de descensu Christi l. 1. § 9 proves thus That Adonis descended from Adonai is sufficiently proved by the testimonie of our senses viz. eyes and ears This Adonai had among the Hebrews a vicarious power in the place of Jehovah for it s very probable that the Hebrews abstained from sounding the sacred name Jehovah when they perceived it was traduced by the Gentiles to signifie their Idols The like he affirmes of Adonis § 15. 11. Eleleus 11. Bacchus was also stiled Eleleus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 El eloah 12. Evius 12. Evius from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 13. Sabus and 13. Sabus from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sabaoth as Plutarch Sympos 4. Heinsius Aristarcho S. cap. 1. makes Sabus or Sabasius Bacchus's name among the Greeks to be derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to drink down full draughts of Wine so Bochart but Sandford derives it from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 See Sanford de descens Chr. l. 1. § 13 14. All these being names peculiar to the holy God were by a blasphemous imitation applied to this Idol God Bacchus § 3. But to passe on to Bacchus's Geuealogie first some there are who refer the original of Bacchus to Noah and that not without some seeming likelihood which may be drawen 1. from their cognation in name Bacchus or Boachus having much the same sound with Noachus though this is not of much weight 2 Bacchus is said to be the first inventor of Wine which exactly answers to the character the Scripture gives of Noah that he first planted Vines c. Gen. 20,21 But the chief contest amongst the Learned is concerning Moses and Nimrod to which of these two Bacchus owes his original Vossius refers him to Moses Bochart to Nimred I conceive we may take in both without any contradiction For t is evident that those blind Mythologists who brought in these Genealogies of the Gods were not so distinct and uniforme in the application of their oriental broken Traditions as to keep close to Persons but admitted a very great latitude herein some applying their stories to one person some to another some a piece to one and a piece to another as they affected Thus some referred the stories of Nimrod others those of Moses to their Idol Bacchus Bacchus the same with Moses We shall begin with those who make Bacchus originally the same with Moses So Sandfordus de descensu Christi ad inferos lib. 1. Sect. 17.18.19 Whoever shall examine all the Reasons of Truth in this Theologie of Bacchus will find that the true Bacchus was Moses or the true God of Moses and that those things which are chiefly mentioned of Bacchus are onely fabulously to be referred to the Theban Bacchus or also to Osiris whom according to Herodotus the Egyptians affirme to be Bacchus So Owen Theol. l. 1. c. 8. Voss Idol l. 1. c. 30. by whom we find an exact parallel drawen 'twixt Bacchus and Moses in these particulars Pergit Orpheus Bacchi sui natalis eum in modū celebrare ut Baccho insanior sit oportet qui non videat eum Mesis potius incunabula quà m alterius cujuspiam depingenda suscepisse Sandfordus de descensu Christi lib. 1. §. 18. 1. As Moses so Bacchus was feigned to have been borne in Aegypt 2. Orpheus cals Bacchus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a name of the same origination with Moses So Sandfordus de descensu Christi l. 1. § 18. There is extant in Orpheus a Hymne wherein he celebrates Mises whom in the first verse he stiles Dionysus and in the third Iacchus Now Mises differs not from Moses save in punctuation c. 3. Bacchus is said to have been shut up in an Ark and imposed on the waters as Moses was Thus Sandford de descensu Christi lib. 1. § 18. Moses 's Ark as also his danger in the waters and deliverance thence was known to divers Nations albeit by several variously and that most fabulously detorted unto Bacchus c. 4. Bacchus is made to be beautiful in forme and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 one that had two Mothers as Moses Thus also Sandford de descensu Chr l. 1. § 18 Moses's Adoption was also known therefore the Poets fable Bacchus to be Bimatrem double mothered which they call Isidas The Egyptians saith Plutarch affirme that Isis with a pensive mind and weeping was by the maids brought to the Queen and thence made familiar as also appointed by the Queen to nurse the child Moreover Moses's eximious beauty was well known for when the Poets say that Bacchus was most beautiful whom do they paint forth but Moses 5. Plutarch makes mention of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the flights of Bacchus which answers to Moses's flying from Egypt as Stillingf origin S. book 3. c. 5. § 11. So Sandford de Descens l. 1. § 18. The Banishment of Moses was known whence Plutarch de Iside saies that Bacchus's banishment was a common song among the Grecians Also Moses's flight was a matter of common fame unto which Bacchus's flight so much celebrated by the Poets refers as every one ought to acknowledge especially seeing those things which they mention of Bacchus's flight towards the red Sea can be understood of none but Moses 6. Bacchus is said to be educated in a mount of Arabia called Nysa according to that of Moses who resided there 40 years 7. Bacchus was hence called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysus which as Bochart Can. lib. 1. cap. 18. answers exactly to the inscription of Moses on the Altar by him erected Exod. 17.15 Exod. 7.15 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jehova Nissi which Posteritie interpreted the God Nessaeus i.e. in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dionysus 8. Amongst the mysteries or Bacchus Serpents are reckoned which answers to Moses's brazen Serpent So Sandf Des l. 1. § 18. Moses at the command of God in the desert of Arabia made a Brazen Serpent according to the image whereof it was said that a Serpent was in use among the sacreds of Bacchus as Nonnus attests 9. Bacchus is said to have a Dogge for his companion which answers to Caleb Moses's companion whose name signifies a Dogge So Sandf l. 1. § 19. Caleb who in Hebrew sounds a Dogge gave rise to that fable of Bacchus's dogge which alone followed him
Phenician as Sanchoniathon c. 2. Egyptian as Manethos and Hermes 3. Chaldean as Berosus c. 4. Grecian as Cadmus Milesius Eumelus Hecataeus Aristeas Pherecydes Lerius and Diodorus The 2d Demonstration from the matter of pagan Historie and its parallel with many Matters storied in Scripture Eusebius's great design to prove that Ethnick Historians traduced their chief materials from sacred Records Cleodemus's imitation of Moses Also Diodorus and Strabo mention many pieces of Moses's Historie Pagan Chronologie derived from Scripture account of Times Pagan Geographie from sacred Iapetus from Japhet Chemia from Cham Cadmus from Cadmonim Gen. 15.19 From Hermon Jos 11.3 came Harmonia Moses's Geographie the most perfect Idea of all other Mythologick Historie not meerly feigned but Fables of real stories It s original ground was Gods miraculous works storied in Scripture or conveyed by Tradition c. § 1. Saered Historie the original Idea and Spring-head of all Pagan which is demonstrated HAving gone through Poesie which is generally esteemed the most ancient of Grecian Literature we now passe on to Historie wherein we no way doubt but to give evident Demonstration of its Traduction from sacred Historie That sacred Scripture-Historie was most ancient and that which gave the original Idea and platforme to all Pagan Historie we shall endeavor to evince by several Demonstrations 1 From an inquiry into the originals of all pagan Historie 1. This may be demonstrated by a particular examen or Inquisition into the most ancient Pagan Historiographers and pretenders to Antiquitie Amongst Historians the Grecians come so far short of any real pretension to precedence herein as that there is no one amongst them who is not 500 years and more younger than the Trojan war And indeed they themselves ingenuously acknowledge themselves to be as to all Records of Antiquitie much younger than the Barbarians Whereby we must understand the Phenicians Egyptians Chaldeans and originally the Jews whose sacred Oracles and Ecclesiastick Historie was the Spring head of all that followed Phenician Historie from Scripture The first piece of pagan Historie seems to have been seated amongst the Phenicians who had amongst them two famous Historiographers Sanchoniathon and Mochus Sanchoniathon who is by Bochart supposed to have been more ancient than the Trojan war writ in the Phenician tongue an Historie partly Mythick and Theologick touching the Theogonie or Genealogie of the Gods and partly Natural touching the first origine of the Universe the Chaos c. The materials he confesseth he had from the Priest of the great God Jao or Jeno i.e. Jehovah the God of Israel whom the Pagans called Jao as before B. 2. C. 1. § 8. and C. 8. § 11. And that Sanchoniathon did really derive the choicest parts of his Phenician Historie from the sacred Scriptures we have elsewhere sufficiently proved by a parallel betwixt one and t'other according to what fragments we find of Sanchoniathon in Euseb praepar l. 1.10 out of Philo Byblius his version Thus Vossius de Histor lib. 1. cap. 1. pag. 3. Greece saies he has none who is not much younger than Sanchoniathon Porpbyrie lib 4. adversus Christian saith that Moses and Sanchoniathon gave the like account of persons and places and that Sanchoniathon extracted his account partly out of the Annals of the Cities and partly out of the book reserved in the Temple which he received from Jerombalus Priest of the God Jeno i.e. Jao or Jehovah The like we have proved of Mochus his Physiologick Historie in what follows of Phenician Philosophie This Mochus continued Sanchoniathon's Phenician Historie his works were turned into Greek by Laetus he is said to be the first Founder of the Doctrine of Atomes as hereafter § 2. The Egyptian Annals from Jewish But the great pretenders to ancient Annals and Records were the Egyptians who framed a monstrous Register or Account of Dynasts even such as if true would have extended beyond Adam But this mistake Bochart in a conference he was pleased to favor me with rectifieth by shewing how these Egyptian Dynasts or Kings could not possibly be supposed to have followed successively for then they would have reached up even beyond Adam but were several Reguli or particular Dynasts which governed at one and the same time several principalities answerable to the Saxon Heptarchie so that the Egyptians out of a vainglorious humor reckoned them as successive who were contemporarie This Bochart farther confirmed by shewing how the Egyptian Gods who were the most ancient of their Dynasts extended not beyond Ioseph Moses c. Others rectifie these foul mistakes touching the Egyptian Dynasts by shewing that the Egyptians reckoned their Dynasts according to the Lunarie years whereof 13 make but one entire Solarie year See more fully of this Vossius de Idololatr lib. 1. cap. 28. The Egyptian Dynasts were not successive as Manethos thought but collateral c. But wheresoever the mistake lies it matters not it seems probable that these Egyptian Records never publickly appeared in the world at least in the Greek Tongue till after the LXX their Translation of the sacred Scriptures into Greek Of Manethos's â—istorie For the first Egyptian Historian we find any considerable mention of was Manethos one of the Heliopolitan Flamens who flourished under Philadelphus about the 130 Olympiad and writ many things as Eusebius praepar Evang. lib. 1. thus The Egyptian Manethos translated into Greek all the Egyptian historie and all that belonged properly to the Theologie of this Nation compiled in the sacred book which he writ as in his other Commentaries Vossius Histor Graec. lib. 1. cap. 14. tels us that by this sacred book of Manethos must be understood the Historie which he composed at the command of Ptolomaeus Philadelphus wherein he begins from the most ancient and fabulous times and continues unto almost the times of Darius Codomannus whom Alexander overcame And Eusebius in his Chronicon annotates on the 16th year of Artaxerxes Ochus i.e. Olymp. 107. c. Manethos distinguished his Historie into 3 Tomes the first contained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Dynasties of the Gods and Semi Gods in number eleven the second comprehended 8 Dynasties the 3d two Whence Manethos traduced his Historie he himselfe informes us who saies 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that in writing his sacred books he followed his Fore-father Hermes Trismegistus Eusebius in his Chronicon tels us that Manethos extracted his Historie from Pillars erected in the land of Seriadica on which there were sacred notes engraven in a sacred Dialect by Thout the first Mercurie These Manethos translated into Greek and dedicated to Philadelphus Iosephus lib. 1. contr Appion gives us some fragments of this Historiographer We have also an Epitome of this whole worke brought to light by Ioseph Scaliger in his notes on Eusebius Chron. fol. 250. edit 1a. T is not improbable that the ancient Hermes Trismegistus out of whose memoires Manethos is said to extract his Historie was either
Athenian Lawgiver derived the chiefest of his Laws from the Mosaick Institutes seems very probable hence Solon because as we have before proved out of Plato's Timaeus fol. 22. chap. 6. § 1. Solon travelled to Egypt on purpose to informe himselfe touching the wisdom of the Ancients i.e. the Jews c. More concerning Solon's being in Egypt c. see Vossius de Philosophor sectis cap. 2. § 3. Yea Carion in his Chronicon lib. 2. of Solon saies expresly that Solon did so wisely distinguish forensick Actions that their order answers almost exactly to the Decalogue And that the Attick laws were in their first institution exactly parallel to and therefore imitations of the Mosaick Institutes I suppose will appear very evident to any that shall take a full view of Attick Laws as laid down by Petit in his learned book de legibus Atticis I shall onely mention that law of the Areopagites against casual man slaughter by punishing the offender 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an years banishment parallel to the Jewish citie of Refuge as Masius in Iosh 20. § 6. That Plato derived the original Idea of his Politick Constitutions and Laws from Moses's Institutes I conceive may be evidently demonstrated from their cognation each to other Plato's College from the Jewish Sanedrim 1. Plato's institution of his sacred College 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as were to be Conservators of his Laws has a very great cognation with and therefore seems to be but an imitation of the Iewish Sanedrim This College we find instituted by Plato de Leg. 12. fol. 951. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Then he ordains that there should be present in this College in the first place some of the Priests 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 such as excelled in virtue and the faithful discharge of their Office Thence he addes of the Conservators of the Laws such as excel in virtue and age ten Lastly he concludes with a Curator or Provist of the whole Discipline c. This College he termes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Night-Colledge which consisted of the chiefest of the Priests the Elders of the people and the chief magistrate exactly parallel to the great Sanedrim of the Jews consisting of the chief Priests the Elders of the people and the chief magistrate Whereunto also the Roman Senate seems to answer which consisted of Priests and Consuls as Grotius de Imp. sum circa sacra pag. 388. Plato's Law for the ordering of Priests 2. Again Plato de leg lib. 6. fol. 759. makes a law for the ordering of Priests which seems evidently to be of Jewish origination His law runs thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 After the examen and election of the Priest let him be approved who is perfect and legitimate which answers in all points to the Jewish Priests their Election and Approbation who were to be without blemish and legitimate For Excommunication 3. Plato de Leg. 9. fol. 881. institutes another Law for the Excommunication of such as should strike their Parents His law runs thus He that shall be found guiltie of striking his Parent let him be for ever banished and excommunicated from Sacreds Yea he ordains farther that none eat or drink with such an excommunicated person lest he be polluted by communion with him Every one may see how exactly this answers to the Jewish institutes about Excommunication c. Clemens Alexandrinus in admonitione ad Gentes speaking to Plato saies expresly 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But as for Laws whatever are true as also the opinion of God these things were conveied to thee from the Hebrews Against selling possessions see part 2. book 4. chap. 1. §. 3. of Aristoles Politicks 4. Yea not onely Plato's but also Aristotle's Politicks at least some of them seem to owe their origine to Mosaick institutes For Aristotle in his Politicks gives us certain ancient Laws against selling their possessions which seem plain derivations from Moses's institutes against selling possessions c. as Cunaeus de Repub Heb. pag. 21. § 7. Roman Laws of Jewish origine As the Grecian so the Roman Laws also own their origine to the Mosaick institutes This necessarily follows upon the former for as we before § 4. proved out of Grotius the Roman Laws were for the most part extracted out of the Attick and Grecian So Melancthon in his Preface to Carion's Chronicon tels us that the Roman Citie received its chiefest Laws and judicial order from Athens For she frequently imitated the particular Examples of this Republick as when the greatnes of Usuries gave an occasion to Sedition Rome followed the counsel of Solon concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and reduced Usuries to the hundreds c. Albeit the Romans received much of their Civil Law from the Grecians yet as for their Pontifick or Canon law it proceeded muchly from the Etrusci who received theirs from the Hebrews So Grotius in his Annotat. on Mat. 12.1 In the Pontifick Roman law whereof a great part proceeded from the Etrusci and the Etrusci received it from the Hebrews c. yea we have proved at large in what foregoes Book 2. ch 9. of Politick Theologie that the Pontifick Laws for Collegiate Order Priests Vestments Purifications and all other Sacreds amongst the Romans were but imitations of Jewish institutes The same might be farther evinced touching their Civil Law the 12 Tables the Agrarian Law c. which seem evidently derivations from Moses's Judicial Law § 8. Roman Lawgivers But this will be more apparently demonstrated by a brief reflection on the first great Lawgivers amongst the Romans To begin with Numa Pompilius the main Founder of the Roman Laws whom some suppose to have been instructed by Pythagoras the Jewish Ape because of that agreement which is to be found betwixt his Institutions and those of Pythagoras But this crosseth the course of Chronologie Numa which makes Pythagoras much younger than Numa I should rather judge that Numa received his Laws immediately from the Phenicians who frequented the Sea-portss of Italie even in and before Numa's time That Numa received his Laws originally from the Jews is asserted by Clement Alexandr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lib. 1. and by Selden de Jure Nat. Gent. Hebr. lib. 1. cap. 2. fol. 14. Numa saies he the King of the Romans is thought by Clement strom 1. from the similitude of his Doctrine to have been instructed by the Jews at least to have imbibed their Doctrine c. This resemblance betwixt Numa's discipline and that of the Jews appears in many particulars as in his forbidding graven Images of God his Pontifick Law College Priests c. as before book 2. chap. 9. § 1. c. Pythagoras To Numa we may adde Pythagoras who though a Grecian by birth yet gave many Laws to the Italians both by his Philosophick Instructions Zaleucus as also by his Scholar Zaleucus who