The Court of the Gentiles Part 2, Book 1 · Chapter 2

The Court of the Gentiles Part 2 · Book 1 · Chapter 2

p. 43CHAP. II. Of the Phenician Philoſophie, its Traduction from the Jews.

The Phenicians traduced Philoſophie themſelves, and deriv'd it into Greece, and other parts, from the Jews. Of the Phenician Philoſophie, and its propagation to the Grecians. Of Sanchoniathon, and the original of his Philoſophie from the Jews. Porphyrie's Teſtimonie of Sanchoniathon's traducing his Philoſophie from Jerombalus, Prieſt of the God Jao, i. e. Gideon; or ſome Jewiſh Prieſt. Sanchoniathon's Mythologick mode of philoſophizing from the Jewiſh Church. The Matter of his Philoſophie from the Jews: His foreign, Theogonie, or Genealogie of the Gods. Beelſamen from heb. foreign Gen. 1.16. Eliun from foreign, Ilos from foreign: Eloeim from foreign: Baetulia from foreign; Iſrael from foreign. Of Angels, and the Soul from Gen. 2.7. Sanchoniathon's Phyſiologie: His Chaos from Gen. 1.2. Ereb. from Gen. 1.5, &c. Mot, and foreign from Gen. 1.2. The Greek Philoſophers concurrence herein. Sanchoniathon's Geographie. Sanchoniathon's Natural Hiſtorie continued by Mochus the Phyſiologiſt, who was the firſt Founder of the Doctrine of Atomes, which he makes to be the firſt principle of all things; which he received by ſome Jewiſh tradition from the Hiſtorie of the Creation Gen. 1. of Addomenus. Voſſius's account of the Traduction of Phenician Philoſophie from the Jews, as the Ionick and Italick from the Phenicians.

§. 1. WE now proceed to the Phenicians, their Philoſophers, Of the Phenicians their traducing Philoſophie into Greece, and other parts f…om the Jews originally.and Philoſophie; with its Traduction from the Jewiſh Church, &c. And to make the foreign,, or way to our demonſtration more clear, we muſt reflect on ſome conſiderations, laid down in our former Diſcourſe of Philologie, touching the Origination of theſe Phenicians from the old Cananites, who, being expelled Canaan, by Joſhua, came and ſeated themſelves on theſe Maritime Coaſts of Paleſtine (called by them afterwards Phaenicia) Weſt of Judaea: whence, being too populous for this narrow Countrey, they tranſplanted Colonies, and with them Human Philoſophie, and other Sciences, into Greece, Africa, Spain, and the chief parts of Europe; eſpecially ſuch as bordered p. 44on the Midland Sea, of which ſee more Part 1. of Philologie B. 1. chap. 3, 4, 5, 6, &c. I ſhall only adde a Quotation, or two, out of the Learned Ludovicus Vives, and Bochart, which will greatly conduce to the confirmation, and illuſtration hereof. Lud. Vives ſpeaks though in a few words, fully to our purpoſe) thus. The Phenicians, ſaies he, for lucre's ſake, paſſed in their Ships thorough the whole world, whither they traduced Knowledge, and Philoſophie from the Jews.

The Phenicians skill in Geographie and Navigation, &c.This great Bochart does more copiouſly explain, and demonſtrate in the Preface to the ſecond part of his Geographie, ſtiled Canaan fol. 9. From what we have ſaid, it clearly appears, that the Grecians were greatly exceeded by the Phenicians, as well in the skill of Navigation, as of Geographie. For the Phenicians began long before the Grecians, to view the world. And indeed, this was almoſt the only Studie, which was innate to this Nation, even from their Origine, to ſail throughout all parts of the world, and plant Colonies; whereunto they were incited, either from the thirſt of Glorie, or the irkſomnes of their own Countrey, or the deſire of Empire, or Curioſitie (the …nquiſitor of natures ſecrets) or the unſatiable deſire of Lucre. Thence they, amongſt them who firſt ventured their perſons at Sea, were ſo much admired by poſteritie, that they were, for this noble exploit, numbred amongſt their Gods. Such were Saturne, and Aſtarte; whom Sanchoniathon deſcribes, circuiting the Earth, &c. The like the ſame Bochart mentions fol. 6, 7. Therefore, ſaies he, if theſe monuments of the Phenicians were now extant, there would thence accede great light to ſacred and profane Hiſtorie (we might adde alſo Philoſophie) and that great hiatus, or gap, which is betwixt Moſes and the Grecians, would be made up: We ſhould alſo learn many things touching the ancient Inhabitants of the Earth, and the migration of the Nations. But time having long ſince conſumed, to the great dammage of Learning, theſe Monuments we have nothing remaining of the Hiſtorie of the Phenicians, but a few fragments ſcattered here and there in the writings of the Grecians, and Romans, &c.

The Phenicians skill in Aſtronomie and Arithmetick.§. 2. And more particularly touching the Phenicians skill in Philoſophie, eſpecially the Mathematicks, we have a good account in Bochart, part 2. of Canaan cap. 8. fol. 410. thus. This was peculiar to the Phenicians, to direct their courſe by the inſpection of the Stars. So Strabo lib. 16, The Sidonians are reported to be Maſters of p. 45many, and of the beſt Arts: moreover they were skilful in Aſtronomie, and Arithmetick, which they acquired at firſt from the Art of Calculation, and Navigation. Plinie lib. 5. cap. 12. ſaies, That the Nation of the Phenicians gained a great glorie for their invention of Letters, Aſtronomie, Navigation, and Militarie Arts. Thence the Cynoſura was ſo called by the Phenicians. And that Arithmetick was greatly in uſe amongſt the Phenicians, by reaſon of their Merchandiſe, and traffique, is generally affirmed by the Learned. That they were alſo well skilled in Natural Philoſophie will hereafter appear, in what is mentioned of Sanchoniathon, and Mochus the Phyſiologiſt.The Phenicians skill in Mechanicks. But the greateſt excellencie of the Phenicians conſiſted in their Mechanick Arts (which belong to Experimental Philoſophie) of making Glaſſe, mixing Purple, weaving fine Linne, &c. Whereof we have a full account in Bochart his Phaleg. lib. 4. cap. 35. His words are theſe: God indulged the Inhabitants of Tyre, and Sidon (the chief Cities of Phaenicia a ſharpe vivid ingenie, flexible to all things: Arithmetick, and Aſtronomie flowed from them to the Grecians. And (not to mention the modern Phenicians) Mochus began to philoſophize of Atomes at Sidon before the Trojan Wars, And Abdemonus the Tyrian was bold to provoke, or engage King Solomon by his queſtions propoſed to him. But their chief repute was for Mechanick Arts. At Tyre the mixture of Purple, at Sidon Glaſſe making, and the Texture of fine Linnen (thence called Sindon) of the ſmalleſt thread, are reported to be firſt invented. And Solomon, in his Epiſtle to Hiram King of Tyre, greatly commends the skill of their Carpenters 1 Kings 5.6.1 Kings 5.6.1 Kgs 5:6 For thou knoweſt that there are none among us, that can hew Timber like unto the Sidonians. Hence it is, that Homer cals them foreign, manifold, or univerſal Artiſts. And if there were any thing more excellenly wrought in garments, or veſſels, that was uſually attributed to the induſtrie of the Sidonians. Thus Bochart of the Phenician Learning.

§. 3. The Phenicians being thus renowned for ingenious Arts, The Grecians borrowed much of their Philoſophie from the Phenicians.and Philoſophie, the Grecians were very ambitious of commerce, and correſpondence with them: For beſides the Phenician Colonies, and with them the Alphabet tranſlated into Greece by Cadmns, and other Phenicians (of which before Part 1.) the firſt and chiefeſt of the Grecian Philoſophers had recourſe to Phenicia, to furniſh themſelves with Philoſophick Principles, and Contemplations: Voſſius (de Hist. Graec. l. 3. p. 46pag. 375. edit. 2.) proves that Thales was (though a Mileſian by birth) originally a Phenician; who is ſaid to have learned Aſtrologie from the Phenicians, eſpecially the Cynoſura (or conſtellation of the leſſer Bear) which was firſt obſerved by the Phenicians, who ſailed thereby; and thence Voſſius derives Cynoſura from foreign a collection of light. Alſo that Thales received his opinion, of water to be the firſt matter, from the Phenician foreign, which ſignifies Slime, will be evident hereafter. That Pherecydes was in like manner of a Phenician extract (though born at Syra, one of the Cyclades) and much verſed in the Phenician Myſteries; from whom he borrowed his foreign, or Generation of the Gods (conteined in 10 books) alſo his invention of the Heliotrope, and Mythologick Philoſophie, will appear in the Storie of his Philoſophie.

So likewiſe Pythagoras, the Diſciple of Pherecydes (as it is generally ſuppoſed by the Learned) borrowed his Symbolick Philoſophie from the Phenicians, and Egyptians. Iamblichus in the Life of Pythagoras cap. 13. tels us, that Pythagoras made a voyage to Sidon, where he conferred with the Prophets, the Succeſſors of Mochus the Phyſiologiſt, and with the Phenician Prieſts; and was initiated into all the Myſteries of Byblus, and Tyre, &c. And Grotius on Mat. 7.6 aſſures us, that Pythagoras brought his Symbolick Philoſophie, either out of Egypt, or Syria, where his Maſter Ph…recydes was, and as ſome think, Pythagoras himſelf. The like will hereafter be evinced of Plato, who makes frequent mention of his Phenician foreign, or fables &c. I ſhall adde for the Confirmation hereof the Teſtimonie of Learned Bochart in his Preface to Canaan fol. 12. That I may (ſaies he) adde to theſe ſomewhat of the Sciences, and Arts which flouriſhed amongst the Phenicians, in that age, in which the Grecians were Barbarians, or very little inſtructed: whence it came to paſſe, that the moſt ancient Grecian Philoſophers had Phenician Maſters; neither have a few of Phenician words both Philoſophick and Mechanick crept into the Greek Tongue. That Democritus, and after him Epicurus received their Philoſophick Contemplations of Atomes from Mochus the Phenician Philoſopher, will appear in his Storie.

The Phenicians received their Philoſophie from the Jews.§. 4. As the Grecians derived the choiceſt parts of their Knowledge, and Philoſophie from the Phenicians; ſo theſe, as it is more than probable, received theirs from the Jewiſh Church: For indeed, Phenicia was but the great Mart, which receiving Philoſophick Traditions from Judea, tranſported them into Greece, and other parts. Thus much has been already hinted out of Ludovicus Vives, whoſe words are p. 47theſe, Phaenices quaeſtus gratia totum orbem navigiis peragrabant, unde ſcientiam, & philoſophiam traduxerunt a Judaeis. And Grotius, in his Annotations on Mat. 24.38. ſpeaks fully to this purpoſe thus, Quod ex Phaenicum Theologia veteres Philoſophi hauſerunt, & ex illis Poet…, Phaenices ab Hebraeis hauſerant. What the ancient Philoſophers drew from the Theologie of the Phenicians, and the Poets from them, the Phenicians drew from the Hebrews. Yea we are not without probable grounds for this conjecture, that whereas the ancient Grecians, Plato, and others, mention the Phenicians, and Syrians as the Authors of their Mythologick Traditions, they, under theſe titles, comprehended alſo the Jews. For it is apparent (as was before mentioned) that the Jews were, by reaſon of their vicinitie, often ſtiled Phenicians, and Syrians. So in Herodotus, thoſe Ph…nicians, who were circumciſed after the Egyptian manner, are the ſame with the Hebrews, and Lucian does uſe the Phenician, and Hebrew names promiſcuouſly. Yea in the Scripture Dialect, the Hebrew is called the Language of Canaan, or Phaenicia: ſo Eſa. 19.18. which proves that there was a great affinitie, and correſpondence betwixt the Phenicians, and Hebrews, both in Names, Language, and Sciences, as before Part 1. B. 1. C 3, 4, 5, &c.

§. 5 But to proceed to the foreign, the manner how,The manner how Philoſophie was traduced out of Judea into Phaenicia. and chief Inſtruments, by whom the Jewiſh Myſteries, and Philoſophie were traduced into Phaenicia. How near neighbors the Phenicians were to the Hebrews, what a great cognation, or rather Identitie, there was betwixt their Languages, and what conſtant commerce there was betwixt theſe two nations, even from their firſt conſtitution, not only in external, but alſo mental commodities, is ſufficiently known to all, who are verſt in the firſt rudiments of Antiquitie. Yea the Scriptures fully informe us, touching this great affinitie, and correſpondence 'twixt the Phenicians, and Jews, not only in Solomon's Reign, but before, and after. Our main work will be to treat particularly of the two great Phenician Philoſophers, Sanchoniathon, and Mochus; with ſome inquirie, and diſcoverie, how they traduced their Philoſophie, which was chiefly Mythologick, and hiſtorick, from the Historie of Moſes, or ſome Jewiſh Traditions.Of Sanchoniathon his origination.

§. 6. The firſt great Phenician Philoſopher (from whom the Grecians traduced their chiefeſt philoſophick Traditions) we ſhall mention, is Sanchoniathon, a perſon indeed of great Antiquitie; who,Bochart Canaan lib. 2. cap. 17. as Bochart conceives, writ before the Trojan War. P…rphyrie, and Suidas p. 48make him contemporarie with, if not more ancient than, the Tr…jan War.G. Voſſius de Hiſt. Graec. lib. 1. cap. 1. Ger. Voſſius tels us, that Greece had no Writer, but who was much younger than Sanchoniathon. Theodor…t, out of Porphyrie, explains his name thus, foreign. Sanchoniathon, who according to the Phenician dialect, is Philalethes, i. e. a l…ver of truth, or a Philoſopher; for ſo Plato defines his Philoſopher to be foreign. Philo cals him foreign, the learned, and curious Inquiſitor, &c. The Learned Bochart (in his Canaan lib. 2 c. 17.) gives his name this Phenician, or Hebrew origination; viz. foreign Sanchoneatho, which, word for word, ſignifies, the Law his Zele; or a Zelot of true Learning. For foreign San, from foreign curtaild, ſignifies, amongſt the Phenicians Doctrine, Law, or Canon Law. Hence the ſame Phenician Citie is ſometimes called foreign Judg. 1.11, 12. Joſh. 15.15, 16. Kiriath Sepher i. e. the Citie of Learning, and ſometimes foreign the Citie of Learning, or of the Law, as Joſ. 15.49. Kiriath Sannath. The Chaldee renders it foreign the Citie of the Archives, where their Learning was lodged: anſwerably whereto, the Greeks tranſlate it foreign, the Citie of Letters. The radix foreign firſtly ſignifying to whet, or ſharpen; thence in its borrowed notion, to teach exquiſitely. So that Sanchoniathon ſeems to have received his Name, or Sirname rather, from the time, wherein he began to applie his mind to Learning, thereby to ſignifie that he was foreign a Candidate of Truth. So in like manner Roman. 16.15. we read of one called foreign Phil…logus, which, as Grotius on the place ſuppoſeth, was a Sirname given him, from that he addicted himſelf to the Studie of Philologie, or human literature.

Sanchoniathon's skill in Philoſophie, Mythologie, and Natural Hiſtorie.§. 7. That Sanchoniathon was a perſon greatly verſed in the Philoſophie, or rather Mythologie, of thoſe Ages, is generally concluded by the Learned, both Ancient, and Moderne. Philo tels us, that Sanchoniathon was foreign,See more Bochart Canaan lib. 2. cap. 17. learned, and curious, and above all things, moſt greedy to know, what were the firſt Originals, and Principles of all things. This inquiſitive humor has put him upon prying into Moſes's Hiſtorie, whence he traduced the beſt part of his Hiſtorick Narrations, of the Originals of things; which he clothed with many fabulous formes, and ſhapes, (according to the cuſtom of thoſe childiſh Ages) thereby to diſguiſe the truth, and concele its parentage. That Sanchoniathon was Maſter, and Profeſſor of Philoſophie, as well as Theologie, we p. 49have aſſurance from Suidas: He writ, ſaies Suidas, foreign, of the Phyſiologie of H…rmes: and foreign, the Egyptian Theologie; which, ſaies Bochart, without doubt, he took out of the books of Taautus. So Philo aſſures us, that, with great diligence, he ſearched into the books of Taautus, who is ſaid to be the first, that found out the uſe of Letters. Philo oft cites him, and in the beginning of his book, whatſoever he has of the Creation of the world, he ſaies, he found it, foreign, in the Coſmogonie of Taautus. This Taautus, whom the Greeks call Hermes, is ſaid to have written 42 books aſ Aſtrologie, of Geographie, of Medicine, of Politicks, of Th…ologie, of Religion, &c. The Catalogue of which Books is given us by Clemens Alexandrinus Strom, lib. 6. The great difficultie will be, to diſcover who this Taautus, or Hermes was, whence Sanchoniathon received his Phyſiologie, Of Taautus his origine, &c.and Theologie. That the Egyptian Hermes is originally applicable to none more properly than to Joſeph, has been already made probable. So in like manner, we are not without probable conjectures, that this Phenician Taautus, or Hermes, whence Sanchoniathon traduced his Phyſiologie, or Philoſophie, might be Moſes. For it is well known,Taautus the ſame with Moſes. that it was very common in thoſe Ages, for differing nations to give the ſame Titles of Honor to differing perſons, ſuitable to their own humors, and intereſts. Hence it is, that we find mention of ſo many Jupiter's, and Hercules's, &c. So that thoſe blind prejudiced Heathens, being unwilllng to be thought ſo much obliged to Moſes, that ſervant of the true God, for their Learning, aſcribe it to, I know not what, Hermes. That, de facto, the chief matter, and parts of Sanchoniathon's Philoſophie, and Theologie were but corrupt fragments of, and derivations from the Hiſtorie of Moſes, will be hereafter manifeſt by particulars. At preſent that Sanchoniathon had a general Vogue amongſt the Ancients, for a great Philoſopher, as well as Hiſtoriographer, is confirmed by the Learned Iſaac Caſaubon, in his notes on Athenaeus lib. 3. cap. 36. Thus of Sanchoniathon, that ancient Hiſtorian, is mention made in many places by Philo, Joſephus, Porphyrius, and others: ſome call him a Berytian, as Porphyrius; others a Tyrian, as Athenaeus; Suidas ſaies foreign, Sanchoniathon the Tyrian Philoſopher writ memoir…s of the Tyrians in the Phenician dialect. Thus much alſo has been aſſerted by Porphyrius (who was a Tyrian) in his ſecond book of Abſtinence, Joſephus lib. 1. contra Apion: and amongſt the Modern Philologiſts p. 50by Ger. Voſſius de Hiſt. Graecis lib. 1. cap. 1. pag. 3. and Learned Bochart Canaan lib. 2. cap. 17. fol. 856. as anon.

§. 8. We now proceed to the main of our demonſtration: to prove, that Sanchoniathon traduced the bodie of his Philoſophie (which laid the foundations of the Grecian Wiſdom) from ſome Scriptural, or Jewiſh Traditions;The original of Sanchoniathon's Philoſophie from the Jewiſh Church. which we ſhall endeavor to make good. 1. From the confeſſions of his friends, and followers. 2. From his manner of philoſophizing; and 3. From the matter of his Philoſophie. Firſt touching the original of Sanchoniathon's Philoſophie, Philo tels us, that he gathered it out of the hidden Learning, or Myſteries of the Ammoneans. Theſe Ammoneans Heb: foreign ammanim, Aben Ezra on Lev. 26 30. expounds Temples made for the worſhip of the Sun. And ſo indeed amongſt the Hebrews foreign amma ſignifies the Sun. 'Tis poſſible under this diſguiſe of the Ammoneans, were originally intended no others, than the Miniſters of the true God, expreſſed under theſe borrowed appellations. That Sanchoniathon did indeed derive the beſt part of his hiſtorick Philoſophie, or Mythologie from ſome Jewiſh Prieſt, or Miniſter of the true God, is openly acknowledged by Porphyrie, who was his own Countrey-man, a Tyrian (being called in the Tyrian Tongue Malchus foreign) and therefore beſt able to know;Porphyrie's teſsimonie to prove that Sanchoniathon derived his Philoſophie from ſome Jewiſh Prieſt. as alſo a great admirer of Sanchoniathon, but bitter enemie of the Chriſtians, and ſo, as we may preſume, would not mention willingly any thing, that might tend to the honor of the Chriſtians God. Yet this Porphyrie plainly confeſſeth (in his lib. 4. againſt the Chriſtians) That Sanchoniathon, beſides the help he had from the Commentaries of the Cities, and from the monuments or memoires of the Temples, had for his aſſiſtance in the compoſing of his hiſtorie, foreign. So Euſeb. Praeparat. Evang. lib. 10. cap. 3. and Bochart Can. l. 2. cap. 17. Ger. Voſſius de Hiſt. Graec. lib. 1. cap. 1. gives it us in theſe words, Greece has none, who is not much younger than Sanchoniathon. Porphyrie ſaies, that Moſes, and Sanchoniathon give the names of perſons, and places alike; and that Sanchoniathon drew his Hiſtorick Obſervations, partly from the Annals of the Cities; partly from the books kept in the Temple, which he received from Jerombalus, Prieſt of the God foreign, &c. That this can refer to no other, but ſome Jewiſh Prieſt ſeems moſt evident.

1. If we conſider who this Jerombalus was, by whoſe memoires, or Traditions Sanchoniathon is ſaid to have ſo much profited himſelf. I p. 51am not ignorant, that the Learned differ in their conjectures hereabouts: but none ſeems to me more probable (whatever Dr Stillingfleet objects to the contrary out of Joſ. Scaliger) than that of Learned Bochart, who by Jerombalus underſtands Gideon. His words are theſe,Bochart Can. lib. 2. cap. 17. Jerombalus is the ſame with Jerubbaal, as the Learned have formerly obſerved. Now it is moſt known, that Jerubbaal is the Sirname of Gideon. as Judg. 7.1. compared with Judg. 8.35. Suidas ſaith foreign: which is expreſly mentioned Judg. 6.32. foreign let Baal plead againſt him. Sanchoniathon's receiving the chief materials of his Philoſophie from Gideon.Gideon might be called the Prieſt of Jao, becauſe he was Prince, or Judge of thoſe, by whom Jao, the true God, was worſhipped. That which augments the ſuſpicion is, that preſently after Gideons death, the Iſraelites worſhipped Baal Berith, or Beryti, from the Citie called Berytum, whence Sanchoniathon ſprang. So Judg. 8.33. and made Baal Berith their God. The like Judg. 9.2, 4. i. e. the Idol of Berith, or the Berytian Citie. Whence it is moſt likely, that Gideon making a League, or having frequent Commerce with ſome Berytian perſon of great fame, it gave the occaſion of this piece of Jewiſh Idolatrie, otherwiſe unknown: for we find not the name Baal Berith mentioned elſewhere. Nonnus teacheth us, that this Town of Beryth or Berytum, received its name from Beroe, the Daughter of Venus, and Adonis, who was worſhipped in thoſe parts for a Goddeſſe. Thus Bochart. Certain it is, from the Scriptures above mentioned, that thoſe of Berith or Berytum, where Sanchoniathon lived, had a great commerce, or correſpondence with the Jews, in, or immediately upon, Gideon's time: and as the Jews received from thoſe of Berith their Idol Baal Berith, ſo we may alſo ſuppoſe, that they communicated to theſe Phenicians, ſome of their own Scriptural Traditions, out of which Sanchoniathon compoſed his Hiſtorie. Laſtly the Tranſmutation of Jerubbaal, Gideons name into Jerombaal, or Jerombalus (from whom Sanchoniathon is ſaid to receive the cheif materials of his Hiſtorie) is moſt eaſie, by the exchange of one of the B… into M, viz: Jerobbaal into Jerombaal.

2. Whoever this Jerombalus was, from whom Sanchoniathon is ſaid to have borrowed the chief materials of his Hiſtorie, yet certain it is,Jerombalus Prieſt of Jao, i. e. the God of Iſrael. if we may credit Porphyrie, he was a Prieſt of the God Jao. i. e. of Jehovah the true God. For the Greeks ſeldom expreſſe the ineffable name of God, by any other word. So in the Oracle of Clarius Apollo foreign p. 52foreign, let him be thy greateſt God, whoſe name is Jao. So Diodorus lib. 1. ſaies that Moſes amongſt the Jews owned the God called Jao, as the Author of his Laws. And the Gnoſticks in Irenaeus lib. 1. cap. 34. reckon up ſeven names of God, whereof Jao is the ſecond And Jerom in his commentaries on. Pſal. 8. reads it Jaho; which ſeems little differing from the name foreign Jehovah, or foreign Jah; as Bochart Can. lib. 2. c. 17. ſee more Part 1. B. 2. C. 1. §. 8.

Sanchoniathon's mythologick mode of philoſophizing from the Jewiſh Church.§. 9. Farther, that Sanchoniathon traduced the main of his Philoſophie from the Jews will be evident, if we conſider the manner of his philoſophizing; which was Hiſtorick, or rather Mythologick, anſwerable to Moſes's manner of philoſophizing. For the whole of his Hiſtorie ſeems to be but ſome mythologick fragments, or fabulous traditions of what Moſes more nakedly, and purely laid down, as it will be more fully evident, when we come to treat of the Matter of his Philoſophie. Touching Sanchoniathon's Hiſtorick manner of philoſophizing, we find a good account in Bochart Can. lib: 2. cap. 2. fol. 783. Sanchoniathon writ, before the Trojan Wars, his Hiſtorie of the Phenicians, even from their firſt Origine, in the Phenician Tongue. Philo Byblius, who lived under the Emperor Adrian, rendred the ſame Hiſtorie into Greek. Euſeb. praep. Evang. lib. 1.Euſebius has preſerved for us a famous fragment of this Verſion; wherein many Phenician things occur, not unworthy of our commentation. Thus Bochart. Suidas, who makes Sanchoniathon to have lived about the time of the Trojan War, ſpeaks to the ſame purpoſe. So Porphyrie lib. 2. foreign; ſpeaks thus foreign. The Phenician Hiſtorie is full of thoſe who ſacrificed; which Sanchoniathon writ in the Phenician Tongue. And Philo Byblius interpreted him in 8 books. As Sanchoniathon's mode of philoſophizing was hiſtorick, correſpondent unto Moſes; ſo likewiſe mixed he many mythologick, or fabulous Stories, and Symbols with his writings; wherein he ſeems to affect an Imitation of the Jewiſh manner of expreſſing their myſteries, by Types, and figurative Symbols. And indeed this ancient ſymbolick, mythick, or fabulous mode of philoſophizing, ſo common not only amongſt the Egyptians, and Phenicians, but alſo amongſt the firſt Grecian Philoſophers, Thales, Pherecydes, Pythagoras, and Plato, ſeems to be wholly taken up by Tradition from, and in imitation of the Jewiſh Church, their manner of expreſſing their Rites, Myſteries, p. 53and other pieces of Wiſdom. So Clemens Alexandrinus Strom. 1. foreign The ancient manner of philoſophizing was, as the Hebraick, and Enigmatick; for they choſe a ſhort manner of ſpeech (by Symbols) which is moſt apt for admonition, and moſt profitable. In this mythick, ſymbolick mode of philoſophizing, the Phenicians (as the Egyptians) thoſe Jewiſh Apes, couched not only their Secrets of Nature, and Theologick Myſteries, but alſo their Moral Precepts, and Examples of Prudence, Juſtice, Fortitude, and other Heroick Virtues. Hence the Greek Poets firſt, as Homer, Orpheus, &c. and then their chief Philoſophers, both of the Ionick, and Italick Sects, derived their mythologick, and ſymbolick mode of philoſophizing, as hereafter.

§. 10.The matter of Sanchoniathon's Philoſophie. His foreign or foreign, i. e. his Theologie & Generation of the Gods. We proceed now to the matter of Sanchoniathon's Philoſophie, which will give us a farther demonſtration, that it was traduced from ſome Scriptural, or Jewiſh Traditions. Touching his Metaphyſicks, and Theologie; Sanchoniathon treats of God, his worſhip, &c; of Angels, and of the Soul. That Sanchoniathon writ of the Phenician Theologie, Theodoret Therapeut. Serm. 2. aſſures us, out of Porphyrie, in theſe words; foreign. Sanchoniathon the Berytian writ the Theologie of the Phenicians. And Porphyrie greatly admires Sanchoniathon, &c. Suidas alſo tels, that beſides the Inſtitutes of the Phenicians, Sanchoniathon writ alſo of the Theologie of the Egyptians. Now this Theologie, of which he treated, conſiſted chiefly in his foreign, or origination of the Gods, and the Sacrifices, or worſhip they gave unto them. As for his account of the original of their Gods, it is evident, that they received their Names, and Attributes, the chiefeſt of them, from ſome Scriptural Relation, or Tradition of the Jews, which will eaſily appear by a brief enumeration. The chiefeſt of the Phenician Gods, was the Sun, called by Sanchoniathon Beelſamen: Of Beelſamen frō foreign Gen. 1.16.Gen 1:16in the Phenician, and Hebrew dialect, foreign; that is, the Lord of Heaven. So Philo Byblius, out of Sanchoniathon's Theologie of the Sun (Euſeb. praepar. lib. 1.) foreign, This they ſay is God, whom they repute the only Lord of Heaven, calling him Beelſamen, which is amongſt the Phenicians Lord of Heaven. This ſeems to be but a corrupt Tradition of Gen. 1.16.Gen. 1.16.Gen 1:16 where 'tis ſaid, that God made the greater Light to p. 54rule the day, and the leſſer light to rule the night: whence the Phenicians ſtile the Moon Belſiſama, the Queen of Heaven: becauſe, as the Sun rules by day, ſo the Moon by night. But Sanchoniathon (in the fore quoted Euſeb. praep. lib. 1.) proceeds to give the extract of his Gods, in theſe words, foreign, by theſe was produced Eliun called the moſt high. Eliun in the Phenician, and Hebrew, Eliun from foreign. Gen. 14.19.Gen 14:19foreign Elion, is one of the names the Scripture gives unto God, and ſignifies the moſt high: So that we cannot rationally doubt, but that Sanchoniathon borrowed this Iaol-God from ſome Scriptural relation. Then he addes that this God Eliun begat the Heaven and Earth; which ſeems evidently to be taken from Moſes's words Gen. 14.19, 22.Gen. 14.19, 22.Gen 14:19Gen 14:22 foreign, To the moſt high God, that produced the Heaven. For foreign ſignifies alſo to produce, as the LXX renders it Zach. 13.5. foreign, and ſo it is rendred Gen. 4.1. Then Sanchoniathon proceeds thus, The firſt born of the Sons of Heaven, foreign,Ilos from foreign. was Ilos, who alſo was called Kronos, or Saturne. Ilos is apparently from foreign El, a name of God, which the Phenicians gave to their Idol Saturne. So Damaſcius, foreign. The Phenicians, and Syrians name their Saturne El. Whence the Grecians call the Sun (which was the Phenician Saturne) foreign.Elocim from foreign. Then it follows foreign, The companions of Ilos (Phaen. foreign or foreign Eloah) i. e. Saturne are called foreign Elohim, as if one ſhould ſay the Saturnes. Thus Sanchoniathon. By which it ſeems evident, that he had not only ſome Tradition of the God of Iſrael, his ſeveral names foreign and foreign, but alſo ſome broken fragments of the Trinitie, which he here ſeems to expreſſe under his foreign and foreign: Hence the Platoniſts ſeem to have traduced their foreign,B…tulia from foreign Bethel. foreign, as hereafter. It follows; foreign The God Ʋranus (i. e. Heaven) excogitated or imagined the Baetulia, when he framed the living ſtones. That theſe Baetulia, or ſtones, which the Phenicians worſhipped, were taken up by them in imitation of Jacob's anointing the ſtone, and conſecrating the place, where he had received a viſion, is very probable, if we conſider Gen. 28.18. where 'tis ſaid, he called the place Bethel, and Gen. 31.13. I am the God of Bethel, where thou anointedſt the ſtone. And if Bochart's conjecture hold true (as it ſeems probable) Sanchoniathon's original of foreign was foreign i, e. anointed stones. So that the Tranſlaror tranſporting foreign and foreign for foreign anointed, read foreign living. p. 55That theſe Baetulia, which the Phenicians worſhipped, had their riſe from Jacob's conſecrated ſtone at Bethel, is generally aſſerted by the Learned Joſ. Scalig…r on Euſebius, &c. as elſewhere. Part 1. B. 2. C.

§. 11. To theſe pieces of Sanchoniathon's Theologie,Of the Phenician Sacrifices, &c. tranſlated by Philo Byblius, Euſebius addes a place, or two, out of Porphyrie, his book foreign; in which the ſame Saturne is, by the Phenicians, called Iſrael. His words are, foreign,Iſrael from foreign &c. Saturne, whom the Phenicians call Iſrael, &c. This Saturne is ſaid alſo to have an only ſon by the Nymph Anobret, whom he called foreign Jeud, and ſacrificed. So Sanchoniathon foreign, He ſacrificed his only ſon, ſpeaking of Saturne. And that all this is but an imperfect Tradition of Abraham his reſolution to ſacrifice his own ſon Iſaac, is evident. For the name Jeud, Hebrew foreign Jehid, is the Epithet given to Iſaac Gen. 22.2.Anobret from foreign So Anobret is properly given to Sarah: for the Phenician, and Hebrew word foreign Anobret or Annobret ſignifies one conceiving by grace, which is rightly ſaid of Sarah Heb. 11.11. only what Abraham did in intention only, Porphyrie and Sanchoniathon make Saturne to do actually: which 'twas the policie of Sathan to make them believe, thereby to induce following Ages to offer their ſons to Molech, or Saturne; which was the great Idol of the Phenicians. Porphyrie in his lib. 2. foreign tels us, that the Phenician Hiſtorie, compoſed by Sanchoniathon, was full of ſuch kind of ſacrifices, &c. which, it is very evident, the Phenicians at firſt traduced from the Jews, as the J…ws not long after received the ſame Idolatrous, and inhuman mode of ſacrificing their ſons to Molech, from the Phenicians. So much for Sanchoniathon's Theogonie, and Theologie, which gave foundation to the Grecian Mythologie about their Gods.

§. 12.Of Angels and the human Soul. Sanchoniathon (according to Philo Byblius's Verſion cited by Euſeb. praep. lib. 1.) has other pieces of Metaphyſicks, which ſeem to be borrowed from Scripture relations. He makes mention of foreign: which Bochart interprets of the Creation of the Angels. Alſo the firſt men are by him ſaid to be made foreign. This Colpia, which he attributes to the wind, is the ſame with foreign Col-pijah, the word or breath of Gods mouth, according to Gen. 2.7. and breathed into his noſtrils; and Pſal. 33.6. by the breath of his mouth. As Bochart Can. lib. 2. cap. 2.

§. 13. But one main piece of Philoſophie, which Sanchoniathon is p. 56moſt famous for,Sanchoniathon's Phyſiologie or Natural Philoſophie. is his Phyſiologie, or Natural Hiſtorie of the worlds origine, and its first matter; whence the Poet, Heſiod, and his followers, received their firſt Chaos, and the Philoſophers their Materia prima; which all originally deſcended, by ſome corrupt derivations, from the firſt Chapter of Geneſis; as it will appear, if we conſider the particulars of Sanchoniathon's reports. In the beginning of his Hiſtorie (according to the Verſion of Philo Byblius, quoted by Euſebius) we find,His Chaos from Gen. 1.2.Gen 1:2 in the beginning of things there was foreign a ſpirit of dark air, which he cals foreign i. e. according to the Phenicians foreign Chauth Ereb, night, or evening darknes: which ſeems to be taken from Moſes's words Gen. 1.2.Ereb from Gen. 1.5.Gen 1:5 and there was darknes, &c. The word Ereb is taken from v. 5. foreign, and it was Ereb; i. e. evening. Whence H…ſiod foreign, which Varr… thus imitates, Erebo creata fuſcis crinibus nox, te invoco. That the Greek foreign ſignifies ſometimes the ſame with the Hebrew foreign evening; ſee Bochart Canaan lib. 2. cap. 2. Or it is poſſible, that Sanchoniathon's foreign might be borrowed from the Hebrew foreign bohu Gen. 1.2. ב being eaſily turned into ב; whence alſo we may ſuppoſe the Greek Philoſophers traduced their Phyſick privation; which they make one of their firſt principles.

Mot from foreign.It follows in Sanchoniathon thus: From the Commixtion of the ſpirit with the Chaos, there aroſe foreign: the words are foreign, or (as B…chart conjectures) foreign. From the Commixtion of the ſpirit with the Chaos, was produced Mot, which ſome call foreign (or foreign) that is, matter, or ſlime: what Philo Byblius tranſlates foreign,Eſt enim humida natura, quod apud Antiquos Chaos, a fuſione, humiditate, terra, aqua, commiſta, hyle, id eſt literis inverſis foreign, limus, humus. Steuchus Eugu. de peren. Philoſ. l. 1. c. 10. the Phenicians write foreign M…d: it being very common with the Greeks to change the Hebrew ד into τ ſo in foreign, by them derived from foreign. Now foreign amongſt the Hebrews, and Phenicians ſignifies that matter, out of which all things were at firſt made: which the Arabians call foreign (whence 'tis poſſible the Latin materia came) from the root foreign. Therefore Sanchoniathon, having called that foreign ſlime (or foreign, the firſt matter) addes foreign out of this [matter] was produced the whole ſeed of the Creation, and the generation of the whole: which is as as much as if he had ſaid, This Mot was the firſt Matter of all things. For although the Hebrew word foreign Mod be not found in Scripture, yet we have the thing fully expreſſed Gen. 1.2. and 'tis poſſible alſo the Jewiſh Philoſophers might uſe the ſame word, and ſo the Phenicians by p. 57Tradition from them, though Moſes, writing for the peoples ſake, in the plaineſt termes, did purpoſely abſtain from all philoſophick termes. That Sanchoniathon traduced theſe his coutemplations of foreign, or foreign, and foreign, with the ſpirits mixing with them, from Gen. 1.2.5.Gen. 1.2, 5.Gen 1:2Gen 1:5 I conceive, is ſufficiently evident: whence H…ſiod's foreign, as Plutarch, and Or…heus's foreign (ſlime) foreign; alſo Thales his opinion of water being the firſt matter. And Plato's firſt matter, which he makes to be foreign &c, as Ariſtotle's firſt matter being ingenerable, incorruptible, indefinite, without forme, but capable of all formes, &c. which are but broken fragments of Gen. 1.2.

§. 14. That Thales, Pythagoras, Thales, Pythagoras, Plato concur with Sanchoniath…:, and they all with Moſes.and Plato concur with Sanchoniathon, and they all with Moſes, about the firſt matter of the World, will be farther evident, if we conſider their ſeveral expreſſions, with their agreement amongſt themſelves, as alſo with Moſes's words. Thales held water to be the firſt matter of all things (whence Pindar's foreign) which is the ſame with Sanchoniathon's foreign i. e. mixture of mud, and water together: which Orpheus alſo makes to be the Principle of the Univerſe, and it is the ſame with Sanchoniathon's foreign. So Philo Byblius, foreign This Mot, or Ilus of Sanchoniathon i. e. mud, ſlime, or fluid matter, which Thales cals foreign, water, Pythagoras, and Plato call foreign (by … inverſion foreign) that is, matter: all of which agrees with Moſes's words Gen. 1.2.Gen. 1.2.Gen 1:2 And the ſpirit of God moved upon the face of the waters: i. e. all at firſt was but mud, ſlime, and water, or fluid matter. So Paulus Fagius, from Kimchi, renders foreign matter, which fluid matter was agitated, or moved by the Spirit of God; ſo foreign, from this mixing of the ſpirit with the Chaos, was begotten Mot, which ſome call ſlime, or watry miſtion, which was made the ſeed of all creatures, &c. This the Stoicks call foreign, or foreign; and Chryſoſtom foreign, a vivifick energie; according to Pſal. 33.6. foreign, whence Plato, Thales, Pythagoras, Heraclitus aſcribe the Original of Individuals, to the various agitations, or motions of this fluid matter, viz: as moved by the ſpirit of God, ſo the Phenicians called this motion foreign, a dark, and bluſtering wind, or ſpirit: ſee Stillingf. Orig, Sacr. book 3. cap. 7.

§. 15. Sanchoniathon alſo was not a little verſed in the Chronologie, Sanchoniathon's Chronologie and Geographie.and Geographie of thoſe times and places, wherein likewiſe he accords with p. 58Moſes, from whom, we may preſume, he received both the one and the other. So Euſebius praepar. Evang. l. 10. c. 3. out of Porphyrie lib. 4. againſt the Chriſtians, makes Moſes, and Sanchoniathon to give the ſame names to Perſons, and Places: as Ger. Voſſius de Hiſtor. Graec. lib. 1. c. 1. pag. 3.

Of other Phenician writers eſpecially Mochus.§. 16. Sanchoniathon's Natural or Mythologick Hiſtorie was continued by others, ſome in the Phenician, ſome in the Greek Tongue, Of the Phenicians, there were Theodotus, Hypſicrates, and Mochus ▪ whoſe books Chaetus tranſlated into Greek. Tatianus, the Aſſyrian, in his Orat. againſt the Grecians, ſpeaks thus. The Phenician affairs proceeded thus; there were amongſt them three perſons, Theodotus, Hypſicrates, and Mochus, whoſe books were tranſlated into Greek by Chaetus In Euſeb. praep. Evang. l. 10. (where Tatian's place is cited) for foreign we have foreign. Theodotus's Phenician name, as Bochart conjectureth, was Elnathan or Nathaniel. But the moſt renowned of theſe three was Mochus, whom Bochart conceives to be, in the Phenician ſtile, called foreign Maacha, taken from Compreſſion. Joſephus Ant. l. 1. cap. 4. ſhuts up his Hiſtorie touching the long-lived Antidiluvians, with this Epiphonema. And Mochus, and Heſtiaeus, and Hieronymus the Egyptian (who proſecuted the Egyptian ſtorie) conſent to theſe things I affirme. Bochart Can. lib. 2. cap. 17.

§. 17. Concerning Mochus we find this mention in Iſ. Caſaubon his notes on Athenaeus lib. 3. cap. 36. Mochus, ſaies he, is named amongſt the Authors of the Phenician affairs by Tatianus, in his laſt book,Voſſius de Hiſt. Graec. lib. 3. pag. 390. edit. Ludg. 1651. Theſe words which Voſſius cites out of Caſaubon, I could not find in Caſaubons animadverſions, but found the contrary: namely his citing of Tatianus touching Mo…h… as alſo Euſeb. foreign. which place it is worth our while to tranſcribe, foreign. Ger. Jo Voſſius de Hiſt. Graec. lib. 3. pag. 390. Addes to Caſaubon thus: Mochus the Phenician committed to writing the affairs of his Countrey in the Phenician Tongue. Athenaeus in lib. 3. makes mention of him; where Cynulcus thus beſpeaks Ʋlpianus the Tyrian, foreign according to their Citizens Syniaethon (i. e. Sanchoniathon) and Mochus, who writ of the Phenician Affairs. Caſaubon lib. 3. Anima…v. in Athen. cap. 36. ſaies, I remember not that Mochus is to be found elſewhere: and peradventure foreign or foreign is the name of ſome Tyrian, who in his own Countrey was called foreign Moſche, or according to the cuſtome of writing Moſes. Thus Caſaubon. And truly that Moſchus p. 59is a Phenician name I learnt alſo one of Strabo lib. 16. where he makes men…ion of Moſchus a Sidonian, and that he was the Author of the opinions of Atomes; alſo that he was more ancient than the Trojan War. Neither is any thing in Athenaeus to be changed, for (which occurred not to that excellent man Caſaubon) there is mention made of this Author, not only once, amongſt Eccleſiaſtick writers: as in Joſephus lib. 1. Antiqu▪ cap. 8 (or according to others 50) where you read foreign. Alſo Manetho the Egyptian writer, and Beroſus the Chaldean Hiſtoriographer, and Mochus, Heſtiaeus, and Hieronimus the Egyptian, who proſecuted the Phenician Affaires, conſent with us. Alſo we have a famous place touching Mochus, in Tatianus his oration againſt the Pagans pag. 217. in Orthodoxogr. which is alſo cited by Euſebius lib. 10. de praepar. Evang. (pag. 289 Edit. Rob. Steph.) And Georg: Cedrenus tranſcribing Joſephus (almoſt in the beginning of his Compendium pag. 10.) does in like manner make mention of Mochus amongſt the Phenician Hiſtoriographers. Thus Voſſius de Hiſt. Graec. lib. 3. pag. 30.

§. 18. And that Mochus was a famous Philoſopher,Mochus his Philoſophie. as well as Hiſtoriographer, is evident, from the mention we find concerning him in lamblichus, of the life of Pythagoras cap. 13. where he ſaies, that Pythagoras, being at Sidon, conferred with the Prophets, Succeſſors of Mochus the Phyſiologiſt, &c. By which alſo we ſee what piece of Philoſophie Mochus was chiefly verſt in, namely in Phyſiologie, or Natural Philoſophie, which was the main Philoſophie, theſe firſt Ages, and Philoſophers thirſted after. This Thales brought out of Phenicia, &c. And in brief, this kind of Phyſiologie, which the Phenicians, and the Grecians ſo much delighted in, was indeed no other, than a Natural Hiſtorie, or ſome broken fragments of the Hiſtorie of the Creation, delivered by Moſes Gen. 1, &c. Thus much I was aſſured of by learned Bochart, upon oral conference with him, to whom propoſing ſome Queries, touching this Mochus, he anſwered me, that Mochus lived before the Trojan War, and was contemporarie with Sanchoniathon, as Strabo affirmes; calling him upon a miſtake, Moſchus; and that his Philoſophie was nothing elſe, but the Hiſtorie of the Creation, the ſame with that of Sanchoniathon. As for other particulars touching Mochus, the original of his name from foreign Maacha, &c, he referred me to his Canaan p. 60lib. 2. c. 17. Strabo lib. 16. and Athenaeus l. 3. c. 36. with Caſaubon. That Mochus did really traduce his Phyſiologie, or natural Hiſtorie from the Hiſtorie of the Creation, written by Moſes, will be farther evident, if we conſider the main Principle for which he was renowned amongſt the Ancients, viz. the doctrine of Atomes. So Strabo lib. 16. makes mention of Moſchus the Sidonian, who was the Author of the opinion of Atomes, &c. The ſame B…chart Phaleg. lib. 4. cap. 35. having made mention of Arithmetick, and Aſtronomie, being derived from the Phenicians to the Grecians, addes thus: that I may be ſilent as to latter Philoſophers,Prima mundi materia fuit diſperforum Atomorum chaos, nulla ſua parte coharens. Comen. phyſic. c. 2. Mochus began to philoſophize of Atomes at Sidon, before the Trojan War, &c. Hence Democritus borrowed his Notions of Atomes, as Epicurus from him; and that the whole Doctrine of Atomes to be the firſt principles of the Ʋniverſe came from Moſes's Hiſtorie of the Creation, ſee Comenius's Phyſicks, of Materia prima. cap. 2.

§. 19. Bochart Phaleg. lib. 4. c. 35. makes mention of another Phenician Philoſopher, Abdomenus the Tyrian, Of Abdomenus.who, by his queſtions, was ſo bold as to provoke King Solomon to diſputation, &c. But I ſhall confirme this diſcourſe of the Phenician Philoſophie, and its Traduction from the Jewiſh Church with the obſervation of Learned Voſſius de philoſophorum ſectis lib. 2. cap. 10. §. 24,Voſſius's account of the Phenician Philoſophie its traduction from the Jews, as the Grecians from them. &c. The Philoſophie of the Phenicians (ſaies he) is very famous: and in as much as that Nation was moſt like to Judea, they had a mighty advantage of Learning many things from the Jews: ſome things alſo they gained by Tradition. For the Phenicians ſpringing from Sidon, the ſon of Canaan, the Nephew of Cham, deſcended alſo from Noah. They uſed the help of their Prieſts in writing Hiſtorie, as Joſephus lib. 1. contra Apion. Who alſo quotes ſome things out of the Annals of the Tyrians. Concerning their Theologie, Sanchoniathon the Berytian writ in the Phenician Tongue, who was more ancient than the Trojan War, as Porphyrie lib. 4. contra Chriſt. &c. Thence §. 25, &c. he addes, To this Nation the Grecians owe their Letters: whence they are called foreign. Alſo they attribute Arithmetick to theſe Phenicians, becauſe they excelled in Merchandiſe; to which the Knowledge of Numbers is greatly neceſſary. Ochus the Perſian Philoſopher was alſo a Phenician. Thales likewiſe, who was the firſt founder of the Ionick Philoſophie, had his original from the Phenicians. Alſo Pherecydes the Praeceptor of Pythagoras, who was Contemporary p. 61with Thales, and Author of the Italick Sect, drew his contemplations from the hidden books of the Phenicians. Alſo Zeno, the Prince of the Stoick Sect, was of a Phenician extract: for Cittium a Town in Cyprus, where he was borne, was peopled by a Phenician Colonie. Then he concludes §. 31. But if we acknowledge the Phenician Philoſophie, how much more juſtly muſt we Chriſtians acknowledge the Jewiſh? eſpecially ſeeing the Phenicians, without all peradventure, traduced many things from the Jews their neighbors, as alſo the Egyptians. And hence it is apparent why the moſt Ancient Philoſophers delighted ſo much in brevitie, and ſymbolick Learning. The Ancient mode of philoſophizing was Hebraick, and Enigmatick. Thus Voſſius. We may adde hereto that of Hornius Hiſt. philoſ. l. 3. c. 14. Joh. Serranus makes Plato to ſpeak many things, which he underſtood not, drawn out of the Phenician Theologie. So Scaliger Exer. 61. §. 3, which opinion ſeems very probable to me. For as to the Phenicians, they were given to Mercature, familiar to the Grecians: and they ſent frequent Colonies into various parts of the world. Alſo their Theologie was well known: from which Muſaeus, Linus, Orph…us, and other old Theologiſts drew moſt of their notions. Nothing hinders therefore, but that Plato might attain to a more intimate Knowledge of their Theologie, whereunto Pherecydes had before opened the door, who alſo, as they ſay, brought ſome of their commentaries into Greece. But now the Phenicians had many things common with the Hebrews, drawn either from daily converſation with their Ancient Fathers and their Poſteritie, or elſe from the inſpection into, and reading of Moſes; whereof they, being not ignorant of that tongue, might partake. Thence therefore Plato drew thoſe things which rendred him ſo admirable to all Poſteritie.

§. 20. And as there were ſome broken beams, As the Law, ſo the Goſpel ſhone in its firſt promulgation, or dawning on the Phenicians.or Traditions of the Law, and Old Teſtament Light conveighed from the Jews to the Phenicians, and thence to the Grecians; ſo in like manner the Goſpel in the firſt publication thereof, ſhone, with bright raies on Phaenicia: For the Woman of Canaan, whoſe Faith Chriſt ſo much applauded, was a Phenician, And, upon the diſperſion 'tis ſaid Acts 11.19. They which were ſcattered abroad upon the perſecution, that aroſe about Steven, travailed as far as Phenice, and Cyprus, and Antioch, preaching the word to none, but the Jews only. By which it is apparent that there were Jews inhabiting amongſt the Phenicians (and it is not improbable, but that p. 62there were ſome ſcattered thither even at the firſt Babyloniſh Captivitie) as alſo in Cyprus (where were Colonies o… the Phenicians and Jews) to whom God in his Providence ordains the Goſpel firſt to be preached (as the Jewiſh Traditions of old) that ſo it might thence receive the more ſpeedy conveighance into the Weſterne parts, Greece, Italy, Spain, France, Britannie, &c. with which parts the Phenicians had frequent Commerce, and Trading; as it has been largely proved Part 1. of Philologie book 1. chap. 3, 4, 5, 6, 7, 8, 9.