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
Redemption and the Restauration of all things by Christ As Plato had clear Notices of Mans Fall and miserie so in like manner he seems to have been not without some broken Traditions of the Way and Means appointed by God for mans recoverie out of this lapsed and miserable state which we may no way doubt were at least originally derived from the sacred fountain amongst the Jews In the general Plato in his Politicus fol. 251. tels us that After the Golden Age the universe by reason of that Confusion that came upon it had been dissolved had not God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 again taken upon him to set at the sterne and governe the world and restore its dissolute and almost unjointed parts to their ancient order and place c. How far Plato had some imperfect Traditions of a Trinitie which he understood not Here Plato shews how that pestilential 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Confusion which did overspread the Vniverse would quite have ruined it if God had not again interposed applyed a remedie And in his Epist 6. fol. 323 Plato seemeth to discourse more particularly and distinctly of the way and Means of the worlds Restauration and Conservation Let there saies he be a Law constituted and confirmed by oath calling to witnes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The God of all things the Governor of Beings present and things to come the Father of that governing cause whom according to our Philosophye we make to be the true Being who may be evidently known by all so far as it comes within the capacitie of happy-knowing men Serranus on this place tels us that some understand this description of Plato to refer to the Trinitie as his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Epimonide has a peculiar respect to the Messias So Sandford de descens Christi l. 2. Sect. 37 tels us Admonendus es suspicari etiam è Christianis Doctoribus quosdam ut mihi videtur hanc Deorum Triada apud omnes Gentes celebratam vestigium quoddam S. Trinitatis fuisse in illorum cordibus etsi nisi conspurcatum non penitus extinctum tamen Sandf Desc l. 1. Sect. 37. that this Trias or Trinitie of the Gods so famous among all Nations was as some conjecture but a certain vestigium or footstep of the most sacred Trinitie not altogether extinct albeit greatly conspurcated or obliterated in their minds But albeit we may not grant Plato had any distinct Notices of the Trinitie yet he might learne many things which he understood not from the Phenician doctrine referring originally to the Trinitie particularly to the Messias the Redeemer of mankind concerning whom there were many broken and originally Jewish Traditions scattered up and down in the Oriental Parts especially Phaenicia and Egypt which these blind Heathens understanding not corrupted by many fabulous mixtures and misapplyed to things they had no cognation with Yea Plato else where ingenuously confesseth he had received many Fables or mysteries by Tradition from the Ancients which he understood not but expected some Interpreter thereof Amongst which we may reckon this great Jewish Mysterie of the Restauration of all things by the Messias whereof Plato had received some glimmering imperfect Notions or Traditions which he understood not but expressed by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Mind and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word c. And whereas some late Admirers of Platonick Philosophie endeavor to prove that Plato and his followers asserted and owned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Trinitie we must know that this belongs not so much to Plato as to his Commentators Plotinus Proclus and Porphyrie The new Platonists had their 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie from Ammonius who had it from the scriptures For I cannot remember that I ever met with the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Plato though somewhat of the thing may possibly be enigmatically delivered by him only Plotinus and Porphyrie with proclus discourse much of this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie which we may presume they had not from Plato but from their Master Ammonius Head of the sacred succession at Alexandria who was if not a Christian yet a great Favourer of Christians and one that made it his busines to reforme Platonick Philosophie by the Scriptures as we have proved at large in Plato's philosophie by which t is evident that the Platonick 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Trinitie and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word owe their original to the sacred scriptures 'T is true some of the latter Platonists of the Alexandrine Schole would fain persuade us that the Evangelist Iohn stole his Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word from Plato's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Amelius as Drusius in Annot. Joh. 1. observes Amelius saies he the Platonick Philosopher having read this principle of the Divine word complains that Iohn the Evangelist transferred into his book his Masters Mysteries and appropriated to himself Plato's Secrets By Iupiter saith Amelius this Barbarian agreeth with our Plato that the WORD of God was constituted in the order of a Principle This Imputation of Amelius is indeed most false for Plato as well as Iohn seem both to have derived their Divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from the Iewish Doctrine and Mysteries That the Notion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 word was not unknown to the ancient Iews is evident from the frequent mention made thereof in the Chaldaick Thargum which termes it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word of Iehova by which those ancient Paraphrasts understood the Mâ—ssias as its evident from Gen. 3.8 Ps 2.12 Ps 27.1 c. Caeterum appellatio 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non Johannis demum tempore nata sed antiqua Judaeis etiam non incognita fuit ex quo patet ad Gentilium quoque sapientum appellationem istam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quodammodo pervenisse aures Glass Phil. S. l. 1. Tr. 4. Sect. 3. From this Jewish fountain the pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so frequent in Plato's schole had its origination as Glass Philolog S. lib. 1. Tract 4. S. 3. That the Philosophers opinions of Christ and his Redemption of man-kind owe their original to the Scriptures and Iewish church see Justinian the Jesuite Comment in 1. Joan. 1.3 parag 54. So Tertullian Apol. cap. 21. The ancient Sophistes saies he were of this opinion that the word and wisdome which they called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 framed the world Zeno saith that this word was the Author of order Again he addes This mysterie of the Incarnation of the word was known by them from whom you receive all your follies of the Divinitie The Pagan 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sacrilegious emulation of the divine word which were invented by sacrilegious emulation to destroy the eternal verities of one God man by opposing thereto lies which have some resemblance therewith c. Thus Diodation Mat. 2.2 his Star The belief thereof having spread diverse waies which without doubt were all derived from
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
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