The Court of the Gentiles Part 2, Book 2 · Chapter 2
CHAP. II. Of Mythologick Philoſophie its Traduction from the Jews.
Of Mythologick Philoſophie in general, and 1. particularly of the Poetick, and fabulous. How the Greeks diſguiſed Oriental Traditions by Fables. Of the uſe and abuſe of Fables and Parables. 2. Of Symbolick or Enigmatick Philoſophie, and its traduction from the Jewiſh Types, Symbols, and Enigmes. 3. Of the Metaphorick, and Allegorick mode of philoſophi…ing by Plato, and its deſcent originally from the Jews. Mat. 13.3. The Matter alſo of Mythologick Philoſophie from Gods ſacred Word, and Works. The Cauſes of Mythologick Philoſophie. 1. Ignorance of the Hebrew. 2. Of the Matter of their Traditions, or Jewiſh Myſteries. 3. Of the Forme of Jewiſh Doctrines. 4. Of the Traditions. 2d Cauſe was Admiration of the wonders of God brokenly reported to them. 3. Imitation another cauſe, concerning which Plato has excellent Diſcourſes touching the Subject, Object, Effect, Uſes, and Abuſes of Imitation in Symbolick Philoſophie. 4. Curioſity, and affectation of Novelty Act. 17.21. 5. Pride, and ſelf advancement. 6. Inclination to Idolatrie. 7. Carnal Policie to avoid the peoples hatred. A general Concluſion that all Philoſophie, even Ariſtotle's it ſelf, as to its Matter, was traduced from the Jewiſh Church, and Scriptures.
§. 1.Of the Grecian Philoſophie its traduction from the Jews. THat the Grecian Philoſophers received the choiſeſt of their Philoſophick Contemplations from the Jewiſh Church, and Divine Revelation, we have already endeavored ſome inartificial demonſtration, as to the foreign, thereof: we now proceed to the foreign, to demonſtrate the ſame from the ſeveral cauſes from whence; and wales by which the Grecians traduced their Philoſophie from the Jewiſh Church and Scriptures. And to make this good, we ſhall firſt run thorough the ſundry kinds and modes of Grecian Philoſophie, and thence proceed to their ſeveral Sects of Philoſophers. The firſt great mode or way of the Greeks philoſophizing was Mythologick and Symbolick, of which we are now to treat, with endeavors to demonſtrate how, that both as to matter and forme, they traduced it from the Jewiſh Church.
§. 2. That the firſt Grecian Philoſophie was Mythologick and Symbolick, will be eaſily granted by any verſed in thoſe Antiquities. Of Mythologick Philoſophie in general.So Diodorus Siculus lib. 4. makes mention of foreign, an ancient Mythologie, which he alſo calls, foreign, old fables; and foreign Mythick Hiſtorie. This Ariſtotle, in the Proeme to his Metaphyſicks, cals Philomythie: for, ſaith he, a Philoſopher is in ſome ſort foreign a Philomyther, or Lover of fabulous Traditions. Strabo lib. 11. makes mention of this ancient foreign, as that which gained little credit in the world. Which Proclus on Plato's Theologie l. 1. c. 4. cals Symbolick Philoſophie. But to ſpeak diſtinctly and properly, we may diſtinguiſh Mythologick Philoſophie (or Philoſophick Mythologie) into theſe ſeverals, 1. Mythologick ſtrictly taken, or Parabolick. 2. Hieroglyphick, Symbolick, or Enigmatick. 3. Metaphorick, and Allegorick: The difference betwixt theſe ſeveral modes of philoſophizing is this: The Mythologick (which the Scripture cals the Parabolick) is the couching of Philoſophick Principles, and Myſteries under ſome fabulous narration, or feigned ſtorie: the Symbolick is the wrapping up of Natural Principles, or Moral Precepts under certain Symbols, Hieroglyphicks, ſenſible Images, or obſcure Enigmes and Riddles: Metaphorick, and Allegorick is the expreſſing things, either under a naked ſingle Similitude, which belongs to Metaphors; or by a Series of Metaphors, which belongs to Allegories, &c. ſee Diodate on Mat. 13.3.
Mythologick Philoſophie ſtrictly taken firſt ſeated amongſt the Poets.§, 3. To begin with Mythologick Philoſophie, ſtrictly ſo taken, called, in Scripture Phraſiologie, Parabolick, which was, as to order of time, the firſt, taken up by the Grecian Poets, and after embraced by ſome of their Philoſophers. The chief Grecian Poets who traded in this kind of Mythick, or Fabulous Philoſophie, were 1. Orpheus; who is ſuppoſed to have been the moſt Ancient of the Poets, and equal with their Gods; inſomuch as he is ſaid to have ſailed among the Argonats, with Hercules, and the Tyndarides; as Lactant. l. 1. c. 5. They ſay he was a Thracian by birth; but his Philoſophie he gained in Egypt as Euſeb. l. 2. praep. c. 1. They report alſo, that he was very famous for Muſick, wherein he ſo greatly excelled, as he mollified not only Men, but the brute beaſts alſo by his ſinging. But others give a more rational account of this fable, namely, that congregating men, who were diſperſed here and there, and lived as beaſts in the fields, he drew them to a more civil forme of life. ſo Horat. in Arte Poetica.
Sylveſtres homines, ſacer, interpreſque Deorum,
Caedibus, & Victu faedo deterruit Orpheus,
Dictus ob hoc lenire Tigres, rapidoſque leones.
There were Contemporaries with Orpheus, Muſaeus, Arion, and Amphion. Of Amphion 'tis ſaid, that having received an Harp from the Muſes, he fitted his verſes, compoſed with great ſuavitie ſo exactly thereto, as that the ſtones ran foreign of their own accord, &c. Which Thucydides lib. 1. thus unriddles: Orpheus and Amphion a little before the Trojan War, drew men out of the Wood, unto Humanitie, or a more civil converſation. By which it appears, that Orpheus's Phhiloſophie was, as to the Matter of it, chiefly Ethick, and Theologick. Thus of Orpheus himſelf. Orpheus's followers writ foreign Poems according to Orpheus's Doctrine, which were partly Moral, partly Theologick; but wholly Symbolick, or Fabulous, ſo Proclus in Theol. Plat. l. 1. c. 4. foreign, The Orphicks delivered their Philoſophie by Symbols or Fables.
2. Homer alſo was a great Inventor, and Propagator of this Mythologick Philoſophie. So Democritus foreign, &c. Homer having obtained a nature inſpired by a Divine Afflatus, or Spirit, framed a beautiful Structure of divers verſes. Plutarch l. 2. de Homero, ſheweth, how the ſeeds of all Arts, Phyſicks, Medicine, Politicks, Ethicks, Eloquence, Militarie Diſcipline, &c. are to be found in Homer, Alcidamus, a noble and ancient Orator, cals Homer's Odyſſea, foreign a good glaſſe of human life. Theſe Poemes of Homer were in great eſtimation with many of the latter Philoſophers, who received much of their Philoſophie thence. So Zeno, the Head of the Stoick Sect, writ five books of Homerick Queſtions: Yet ſome of them were not ſo well pleaſed with Homers mode of philoſophizing, in as much as it had ſo many Fables, and ſo much obſcurity mixed with it. Thence Plato in his Alcibiades, concludes foreign. Novices in Philoſophie ought not to fall upon Homers Poems, leaſt they ſhould fancie this Hero writ fables. The Egyptians ſay, that Homer was in Egypt: others ſuppoſe him to have been born in Egypt: and that he imbibed there his choiceſt Notions, from the Jewiſh Doctrine originally, if not immediately, we have proved Part 1. B. 3. C. 1. §. 6. of Homer. 3. Heſiod philoſophized much in Oeconomicks, as alſo in Natural Philoſophie; as of the firſt Chaos, &c. We find this character of him in Velleius lib. 1. Heſiod lived about 120. years after Homer. He was very famous for his elegant Wit, and the moſt ſoft ſweetnes of his Verſes. He was moſt deſirous of eaſe and quiet, &c. ſee more of him, and the Traduction of his Philoſophick Poems from the Jewiſh Church, Part 1. B. 3. C. 1. §. 7. of Heſiod. 4. Phocylides, Theognes, Muſeus, and Pythagoras writ much in Moral Philoſophie. 5. Empedocles, Nicander, Aratus philoſophized in Naturals. As 6. Solon and Tirtaeus in Politicks. But all the ancient Poeſie was fabulous, & obſcure, ſo Maximus Tyrius orat. 7. foreign, becauſe all Poeſie does obſcurely hint a thing.
How theſe Greek Poets diſguiſe the Traditions which originally came from Scriptures.§. 4. Theſe ancient fabulous Greek Poets having received from Egypt, and elſe where, many broken Traditions, touching the ſeveral Names, and Works of God, the Origine of the World, with other Myſteries, wrapt up in the boſome of the Scriptures, and Jewiſh Church, they made it their buſines to diſguiſe theſe oriental Traditions, by clothing them with a new Grecian dreſſe, of many fabulous narrations; with which they were ſo diſfigured, as that they could never recover their old face. Thus Jackſon on the Scriptures folio 29. continually, ſaith he, whilſt we compare ancient Poets, or Stories, with the book of Geneſis, & other Volumnes of ſacred Antiquitie; theſe ſacred books give us the pattern of the waking thoughts of ancient times. And the Heathen Poems, with other fragments of Ethnick Writings (not ſo ancient as the former) contain the Dreams, and Fancies, which ſucceeding Ages, by hear-ſay, and broken reports, had conceived concerning the ſame or like matters. For any judicious man from the continual, and ſerious obſervation of this Regiſter of truth, may find out the Original at leaſt, of all the Principal Heads, or Common Places of Poetick Fictions, or Ancient Traditions, which cannot be imagined, they ſhould ever have come into any mans fancie, unles from the imitation of ſome Hiſtorick Truth, or the impulſion of real events ſtirring up admiration. Thus Jackson.
The uſe and abuſe of Mythologick Philoſophie.§. 5. This Mythologick Philoſophie begun by the Poets, and after taken up by the moſt Ancient Philoſophers, had it not been mixed with ſo many ridiculous, and Idolatrous Fables, might have been of much uſe in thoſe firſt Ages, even amongſt the Heathens, as well as in the Jewiſh Church, whence it received its origination. For under theſe ſenſible Formes, and Images (ſuited to that infant ſtate of the world) were conteined many lively examples of, and ſtrong incentives unto, Virtue: Hence Baſil ſaies of Homer foreign, &c. all Homers Poeſie is but the commendation of Virtue, &c. Of the ſame uſe were Eſep's Fables, and the Fables of Philoſtratus. Only the Elder Poets of Greece had ſuch unworthy Fables of their Gods, as alſo ſo much obſcurity in their Traditions of Natural Experiments, and Moral Precepts, as that the Wiſer Philoſophers, who followed, thought it moſt expedient to reject this mode of philoſophizing, and to begin upon a new foundation, namely, ſome more immediate Traditions from the Eaſterne parts, with which alſo they mixed ſome Fabulous, or Symbolick conceits of their own.
§.6. After the Mythologick, followed the Symbolick, or Enigmatick mode of philophizing amongſt the Grecian Philoſophers,Symbolick Philoſophie from the Jewiſh Types, Enigmes, &c. eſpecially thoſe of the Italick Sect, Pythagoras, &c. who, though they rejected the multitude of obſcure and abſurd fables, taken up by the Elder Poets; yet, were they not without their Symbols, Enigmes, and Emblemes, or Corporeal Images, which are but branches of Mythologie conſidered in its general Idea. Such were the Enigmes, and Fables ſo common among the Ancients, whereof we have a collection extant aſcribed to Eſop, which yet were not (at leaſt) originally his, as Quintil. lib. 5. cap. 11. Theſe Fables (which albeit they received not their origine from Eſop; (for Heſiod ſeems to have been their firſt Author) yet are they celebrated chiefly under his name) are wont to lead the minds of ruſtick, and unskilful perſons, who are more eaſily taken with things feigned, and finding a pleaſure in them, do more eaſily aſſent, and conſent to them. Dius in the Phenician Hiſtorie relates that Salomon propoſed Enigmes to the King of Tyre, which could not be ſolved, but produced many concertations; till at length he found Abdemon a Tyrian young man, who ſolved many of them Joſephus Ant. 5. c. 2. We read alſo of Amaſis an Egyptian King, who diſputed by Enigmes with the Ethiopian King. Alſo in the Oriental parts it was a received cuſtom among the Nobles, having ſtaked down their wager, to contend by Enigmes or Riddles; and he that could not ſolve what was propoſed, loſt his wager. Which cuſtom Plutarch, in Convivio Sapient. mentions; and we have ſome Veſtigia of it, in the Hiſtorie of Sampſon, and Salomon: Whence even in the Sacred Scripture we find the name foreign Enigmes, attributed to ſuch Philoſophick Placits, of which of old the moſt Learned among the wiſe men oft diſputed, as Hornius Hiſt. Philoſ. l. 7. c 6. This mode of philoſophizing Pythagoras principally addicted himſelf unto. So Porphyrie, Erat adhuc alia ſpecies Mythicae Philoſophiae, & ea uti etiam ex ſacris apparet, praeſertim libro judicum, omnium antiquiſſima. Nam fabulae artificioſè compoſitae rudibus popu is proponebantur, quae ſub imagine brutorum, aut aliarum rerum inſtituendae Vitae rationem oſtenderent. Quae fabulae poſtea collectae uni A…ſopo, quia is maximè excelluit, adſcribi coeperunt. Hornius Hiſt. Philoſ. l. 3. c. 7.and Iamblichus attributed unto him foreign, a Symbolick mode of teaching, or as Proclus in Theol. Plat. l. 1. c. 4. obſerves in general of the Pythagoreans, foreign. The Pythagoreans ſtudy to deliver Divine things by Images, i. e. by corporeal Images; Emblemes, and ſhort Enigmatick Symbols, or Sayings, whereby they ſhadowed forth foreign and foreign the Affections and Morals of the Soul. Neither did theſe Pythagoreans only expreſſe their moral precepts thus, but alſo couched their moſt ſacred myſteries both of God and Nature under theſe, and ſuch like figures, numbers, and enigmatical propoſitions, which they all founded on theſe Principles: foreign, ſenſible Formes are but Imitates, or Images of Intellectuals: and foreign, man is the moſt imitating creature. That Pythagoras traduced theſe his Symbols (if not immediately, yet) originally from the Jewiſh Church, we need no way doubt. So Clemens Alexandrinus l. 1. foreign, the old mode of philoſophizing was Hebraick and Enigmatick. This way of philoſophizing by Enigmes and Problemes was common among the Jews in the time of the Judges, as Hornius Hiſt. Philoſ. l. 2. c. 13. obſerves, They were exerciſed, ſaith he, now and then in the ſolution of hard Problemes, ſuch were thoſe which Sampſon in his Nuptials propoſed. It is called foreign, which you may tranſlate either an Enigme, or Probleme: of which ſee more what precedes B. 1. C. 2. §. 7. Such alſo were Salomon's Proverbs, for the moſt part, and all the Jewiſh Types, which indeed were but Symbols, or corporeal Images of things ſpiritual. Or if we will not grant, that Pythagoras received his Symbols immediately from the Jews, yet we may without danger conclude he had them from the Egyptian Hieroglyphicks: as hereafter.
Metaphorick & Allegorick Philoſophie from the Jews.§. 7. Another mode of philoſophizing amongſt the Grecians was Metaphorick, and Allegorick; which alſo is a Species or kind of Mythologick Symbolick Philoſophie. For, as Ariſtotle in his Rhetorick obſerves foreign, a Metaphor is but an Image, or ſhadow of a thing; And an Allegory is but a continued metaphor, or taking the figure of a true Hiſtorie, but in a metaphorick ſenſe, to repreſent things moral or ſpiritual;Taautus Theologiae ſuae myſterta non niſi per allegorias tradebat: teſte Sanchoniathone, Euſeb. l. 1. Praep. c. 7. whereby it is differenced from a Parable or Fable, which is but a feigned ſtorie, to repreſent ſomething moral; as alſo from a Symbol and Enigme which is more ſhort, and obſcure; yet do they all accord in the general Idea or Notion of Mythologie. Now this Metaphorick Allegorick mode of philoſophizing, was chiefly embraced by Plato, who conceled the moſt of his more ſublime Traditions, and contemplations under Metaphorick, and Allegorick Shadows, and Figures, with wch he likewiſe mixed many Fables, and Parables. So in his foreign or Dialogue of Love (which ſeems to be an imitation of Salomon's Song) we find many Allegorick Figures; as that of his foreign (which is conceived to be but a Symbolick Tradition of Adam and Eve, & their Creation) &c. And that Plato received this Allegorick mede of philoſophizing from the Jewiſh Church, Serranus (in his Preface to Plato) makes to be the common perſuaſion of all Learned Christians, of which more in the ſtorie of Plato's Philoſophie. That the Spirit of God makes great uſe of Parables, Symbols, Enigmes, Metaphors, and Allegories for the unfolding of Heavenly Myſteries, any, that acquaints himſelf with the Scriptures, cannot be ignorant, as Mat. 13.3.Mat. 13.3. 'tis ſaid, Chriſt ſpake many things to them in Parables, &c. where Diodate aſſerts, that this was a faſhion of teaching uſed amongſt the Jews, followed by our Lord, and very profitable to make the truth to be underſtood, and to inſinuate the apprehenſion thereof into the mind of the Auditors, by a well appropriated ſimilitude, taken from a feigned ſtory, &c. And as this parabolick, ſymbolick mode of expreſſing heavenly Myſteries was ſo frequent amongſt the Jews, ſo we may, on good grounds, conclude, that the Grecian Philoſophers traduced their like mode of philoſophizing, from this ſacred fountain originally, if not immediately.
§. 8. Having demonſtrated,The matter of Mythologick Philoſophie from ſacred works, and truthes. how the Mythologick and Symbolick mode or form of philoſophizing amongſt the Grecians was derived from the Jewiſh Church, their Parables, Types, Allegories, &c. we now proceed to the matter of the Grecian Mythologick Philoſophie, to demonſtrate its traduction from the Jewiſh Church and Scriptural Traditions. And to make this evident, we muſt recollect (what has been oft hinted) that the Elder Poets (as well as Philoſophers) had generally recourſe to Egypt, and Phaenicia, for the matter alſo, as well as for the forme, or mode of their Philoſophick Mythologie. So Diodorus Siculus bibl. l. 1. tels us, that the Poets, Orpheus, Muſaeus, Melampus, and Homer, and the Philoſophers afterwards, Pythagoras, Plato, &c. had gained moſt of their Wiſdom out of Egypt. And Carion, in his Chronicon lib. 2. touching the ancient Learning of the Jews; ſaies, that men write, that Linus brought Learning from Phaenicia into Greece: for the ancient Learning of Greece was ſome part of the Law touching Morals, known partly by Nature, partly by Tradition from the Fathers, as alſo the inquiſition of herbs, and remedies, the conſideration of the Stars, and the deſcription of the year; and in theſe Sciences he (Linus) received the chiefeſt part, from the Phenicians, and Egyptians, &c. The ſame he affirmeth afterward of Orpheus, Homer, Heſiod; as alſo of Thales, and Pythagoras. Now this being granted, it is not difficult to conceive how theſe firſt Mythologiſts gained the chief materials of their Philomythie, or Symbolick Philoſophie. For here it was, in Egypt, and Phenicia, that theſe Grecian Philomythiſts got the skill of coining Wonders, and Fables in imitation of, and by Tradition from the wonders of Creation, and Providence mentioned in the ſacred Scriptures, and vouchſafed to the Jewiſh Church. For the report of Gods miraculous works in creating the World, and governing of it, eſpecially his miraculous preſervation of the Jewiſh Church, being by tradition, ſoon communicated to the Phenicians, and Egyptians, who were next neighbors to the Jews; hence the Grecians derived the principal heads, or firſt lines of their Philoſophick Philomythie; wherein, although by ſucceſſive artificial imitation, the varietie grew greater, and the reſemblance of Divine truth leſſe, yet there ſtill remained ſome characters, and footſteps of thoſe Divine truths, and ſacred Oracles, from whence they originally were traduced; as Jackſon on the Script. fol. 57.
The cauſes of Mythologick Philoſophie. 1. Ignorance.§. 9. This Demonſtration touching the Traduction of Mythologick Philoſophie, both as to Forme, and Matter, from the Jewiſh Church, will be more evident, if we ſhall take a more particular view of the cauſes of it, which were very many, and great; as 1. Ignorance was a pregnant, and great cauſe of all that Mythick Philoſophie, which gained ſo much upon the Grecians, as well as on the Egyptians, and Phenicians. For when theſe dark, and purblind Heathens had received any broken Traditions touching the glorious Works, Wonders, Myſteries, and Truths of God reveled unto, and in his Church (the ſeat of his glorious preſence) they being not able to apprehend, much leſſe to comprehend the ſame, grew vain in their imaginations, and turned the glorie of God into a Lye, by mixing their own Fables with thoſe fragments of Divine Revelation, which, by imperfect Tradition, were delivered over to them. Thus were their fooliſh hearts darkened, as Rom. 1.21.1. Ignorance of the Hebrew Idiome. Now this their Ignorance of theſe Divine Myſteries was much greatned, 1. from want of skill in the Hebrew Tongue, and Idiome; whence they gave words of ambiguous Interpretation a ſenſe far differing from what was intended: alſo ſome words they underſtood in a literal, and proper ſenſe, which, according to their genuine mind, and ſenſe,Gen. 46.26. 2. Ignorance of the matter of their traditions. ought to be taken improperly; of which many inſtances might be given, as that of Gen. 46.26. whence Bacchus was feigned to be born out of Jupiters thigh, &c. 2. Another thing, which greatly fed, and nouriſhed the Ignorance of theſe Mythologick Philoſophers, was the ſublimitie and greatnes of the Matters, concerning which they philoſophized. So great was the confidence, or rather ignorance, of theſe firſt Grecian Sophiſts, as that they durſt adventure to philoſophize on the deepeſt Myſteries of the Jewiſh Religion; which being not able, in any meaſure, to apprehend, they turned them into meer Fables. This might be largly exemplified in all parts of their Philoſophie: as, 1. In their Theologie; whence came their mythologick contemplations of their Gods. Jao, Adonis, Saturne, Jupiter, 1. In Theologie.&c. but from Hebrew Traditions of the true God, &c? Whence the Platonick foreign, Trinitie, but from ſome imperfect Scripture Traditions? whence Plato's foreign, but from that eſſential name of God Exod 3.14? as Auſtin long ſince obſerved: whence his foreign, and foreign, but from the Scripture Relation of Chriſt, if not Gen. 1.1. yet Prov. 8. where he is called Wiſdom? hence alſo that Poetick Fiction of Minerva the Goddeſſe of Wiſdom being produced out of Jupiters head: whence alſo Plato's Fable of the foreign, or foreign, but from Gen. 1.2. The Spirit of God moving on the Waters? whence alſo the original of their Demons, and Demon worſhip, but from ſome broken Traditions touching the Jewiſh Meſſias, his Nature, and Offices? as elſewhere. 2.2. In Natural Philoſophie. And as thoſe fabulous Grecians were ignorant of the ſublimer matters of the Jewiſh Religion, ſo alſo did they diſcover much Ignorance in Natural things; concerning which they had received ſome traditions. As Plato, having had ſome broken relation of Eve her being taken out of Adam's ſide, coined from hence, his foreign. Laſtly whence all thoſe Poetick and Fabulous Narrations of the firſt Chaos, the Golden Age, &c. but from corrupt traditions from Gen. 1, &c? 3.3. Ignorance of the Jewiſh form, or mode of Doctrine. Another ſpermatick principle, which bred, or Root, that nouriſhed this Grecian Ignorance, and conſequently their Mythologick Philoſophie, was the peculiar mode, and hidden forme, under wdich the Jewiſh Myſteries were couched. For God condeſcending to the Childiſh capacity of that Infant Church, clothed the ſublime Myſteries of Salvation with terrene habits, ſenſible formes, and Typick ſhadows, or ſhapes, which the carnal Jews themſelves could not underſtand; much leſſe could thoſe blind Heathens, who received only ſome broken traditions of them, penetrate into their Spiritual ſenſe, and marrow; whence they turned all into Fables. All Types, Symbols, and Parables, though never ſo lively Images of things Spiritual, to thoſe, who have Senſes ſpiritually exerciſed in Converſe with them, are yet but Riddles, and dark ſayings to ſuch, as have not a capacitie to dive into their Spiritual import: whence Chriſt is ſaid Mat. 13.13.Mat. 13.13. 4. Ignorance from the imperfection of Jewiſh traditions. to ſpeak in Parables to the obſtinate Jews, that ſo they might not underſtand. 4. The laſt thing I ſhall name, as that, which added to their Ignorance, and thence encreaſed their Philoſophick Philomythie, was the imperfection of thoſe traditions which originally deſcended from the Jewiſh Church. For as Rivers the farther they are from the Fountain, the leſſe they have of its original puritie, and favor; or as it is fabled of Argos's ſhip, that through long abſence it paſſed under ſo many emendations, and alterations, as that at laſt there was no piece left of the old bulk: The like uſage did theſe Jewiſh traditions find amongſt thoſe fabulous Grecians. For they paſſing from one Age to another, through the various Imaginations, Inclinations, Humors, and Intereſts of men, received ſuch ſtrange alterations, and diſfigurations, as that it was at laſt difficult to find any certain piece, or footſteps of the original Tradition. This is well obſerved by Learned Selden de Jure Nat. Hebrae. lib. 1. c. 2. fol 26. Neither, ſaies he, is it a wonder, that we find not in the writings of the Greek Philoſophers more expreſſe footſteps of the Jewiſh Doctrine, yea that there is ſcarce any thing occurring in them, which retaines the pure nature of the Hebrew originall: for the Sects of Barbarick Philoſophers were ſo mixed in the Greek Sciences, as alſo the Greek Philoſophie it ſelf torn into ſo many pieces, and fractions, as that it was wholly diſguiſed, &c.
2. Admiration the cauſe of all Mythologick Philoſophie.§. 10. A ſecond cauſe (or prolifick root) of Mythologick Philoſophie was Admiration, and this indeed follows naturally upon the former: for what is admiration, but the Souls contemplation of ſome novel, and rare matter, propoſed to it, with deſire to know the cauſe? or as others deſcribe it, the ſtate and diſpoſition of the Soul towards things, that are new, and rare, and ſtrange, of which we can give no reaſon: for wiſe men wonder not, becauſe they ſee a reaſon, and have a comprehenſion of things. I hence Plutarch in his book foreign, ſaies of Pythagoras, that he affirmed of himſelf, that he gained this by Philoſophie, not to admire any thing: for Philoſophie takes away wonderment, and admiration, which flows from Ignorance. So Ariſtotle Eth. l. 1. c. 3. foreign· He, that is conſcious of his own ignorance, admires what ſeemes above him. Now this being the genuine notion, and Idea of Admiration, to contemplate overmuch things above our capacities, eſpecially if they are ſtrange and rare; hence we may eaſily gather, how ſoon thoſe Grecian Mythologick Philoſophers fell in love with the contemplation of thoſe wonderful Experiments, and Iſſues of Divine Creation, and Providence, which were handed over to them by ſome broken Traditions. We have already ſhewed, how Egypt, and Phaenicia with other parts bordering on the Jewiſh Territories, had received many imperfect fragments, or broken Traditions touching God his Names, Attributes, and Works both of Creation, and Providence; eſpecially of the wonders he wrought for his Church in Egypt, at the Red Sea, in the Wildernes, and after they came to Ganaan: alſo that they had ſome, though very obſcure, notices of the Meſſias, and his work of Redemption, &c. Now the Grecians travelling into thoſe Oriental parts, to acquaint themſelves with theſe hidden Myſteries, and Wonders, at firſt fell into a great Admiration of them, and anon ſet themſelves to philoſophize upon them in a mythologick mode, according to the faſhion of th…ſe firſt Ages, Oriental parts. And this kind of Admiration was a genuine, yea the main, cauſe of all Philoſophie, both Mythologick, and Simple, as is confeſſed by the chiefeſt Philoſophers, Plato, and Ariſtotle; ſo Plato in his Thaeetetus informes us; that this is the great Affection of a Philoſopher to wonder, neither had Philoſophie any other origine but this: the like Ariſtotle in his lib. 11. Metaphyſ. cap. 2. foreign, &c. by reaſon of admiration men both now, and in times paſt began to philoſophize. Aristotles account how admiration was tbe cauſe of all Philoſophie, eſpecially Mythologick.But Ariſtotle, in the Pro…me to his Metaphyſicks, gives us a full and excellent account of the mode, or manner how all Philoſophie, eſpecially Mythologick, ſprang from Admiration; which becauſe it is ſo much to our purpoſe, I ſhall firſt give it at large: foreign. Both now, and in old times men began to philoſophize from admiration; at firſt indeed admiring the more eaſie wonders, thence proceeding by little and little, they began to doubt of greater matters, as concerning the Origine of the Univerſe, &c. wherefore alſo a Philomyther (or Mythologiſt) is in ſome ſenſe a Philoſopher, for [foreign] a fable is compoſed of things wonderful, wherein we have an admirable account: 1. How all Philoſophie ſprang from admiration, firſt of the leſſer works, and wonders of Providence [perhaps he means the wonders which God wrought in Egypt, the Wildernes, Canaan, and Babylon, which were of latter date, and ſo yet freſh in their memories]. 2. Then ſaies he, they proceeded by little & little to doubt of greater Matters, a… of the original of the Ʋ niverſe, &c. Namely of the Creation of the World out of no preexiſtent Matter; of the firſt Chaos; of mans firſt Production, and ſtate in Innocence; of the Fall; of Noahs Floud, which they call Deucalions, &c. All which particulars are largely philoſophized upon by Plato, in his Timaeus, of the Origine of the Ʋniverſe. 3. Ariſtotle concludes, that every Philomythiſt, or Lover of Fables, is in ſome ſenſe a Philoſopher; for a fable is made of wonders. That is, as Jackson on the Scriptures (fol. 34.47. and elſewhere) well obſerves, All the principal heads of Mythologick Philoſophie, entertained by the elder Poets, and Philoſophers, came not into their fancies by meer accident, but from the impulſion of real events, and wonders of God, which being delivered to them by tradition (originally from the Jews) ſtirred up Admiration in them. For the traditions of God's miracles being far ſpread, when Greece began to philoſophize, they could not but admire the Wiſdom, Power, and Majeſty of God, that ſhone ſo greatly therein, which yet being no way able, for want of Divine Revelation, to apprehend, they turned all into Fables, and vain Philoſophie.
3. Imitation a cauſe of Mythologick Philoſophie.§. 11. A third Mother root, or cauſe of Mythologick Philoſophie was Imitation; which indeed was the great ſovereign principle that ruled and governed thoſe Infant Ages, but its influence appeared in nothing more powerful, and particular, than in the Philomythie, and Symbolick Philoſophie of the firſt Poets and Philoſophers; who having had ſome broken Relations of the great Works of God in Creating ▪ and Governing the World, were not only taken up in the contemplation, and admiration of them; but alſo grew ambitious of coining the like; which by an artificial kind of Imitation they were dexterous in, as Strabo obſerves, and Jackson on the Scriptures fol. 49. From this vicinitie of true wonders in Jury, or thereabouts, were the Medes, Perſians, and Syrians ſo much addicted to fabulous narrations, and coining of Wonders. And Greece, as it received artificial Learning first from Aſia, ſo did it drink in this humor with it. For the traditions of Gods Miracles in Jury, and the Regions about it, having been far ſpread when Greece began firſt to tattle in artificial Learning, the Grecians, as Children in true Antiquitie (as the Egyptian Prieſt told Solon) were apt to counterfeit the forme of ancient truthes, and miſapply it to unſeemly matters, or purpoſes, as Children will be doing in homlier ſtuff, which they ſee their Elders do better in. Finally the ſame humor, which yet reigns amongſt men, might poſſeſſe moſt of them: There is no famous event which falls out though it be but a notable jeſt) but in a ſhort time is aſcribed to a great many more, than have affinitie with it. In like manner did the reports of ſundry events, which either fell out only in Jury, or upon occaſion of Gods people, fly about the world, ſome with cut, and mangled, but moſt uſually with enlarged artificial wings; as if the ſame had been acted every where, or the like invented on every occaſion. And fol. 57. he concludes, that the principal, or first heads of the Grecian invention were derived, for moſt part, from the Hebrews; although, by ſucceſſive artificial imitation, their variety grew greater, and their reſemblance of Divine truth leſſe. Thus Dr Jackson. And that the main, if not the whole, of Mythologick, and Symbolick Philoſophie was but a foreign, or reflexe Image of Jewiſh Myſteries, and Diſcipline, traduced by Artificial Imitation, has been ſufficiently proved by what was mentioned touching the matter, and forme of Mythologick Philoſophie: Namely, as to its forme: Whence ſprang the Egyptian Hieroglyphicks; the Phenician, and Grecian foreign, or Fables; Pythagoras's Symbols; and Plato's Allegories; but from the Jewiſh Types, Allegories, Enigmes, and Parables? and both the one, and the other founded upon that great Oriental Maxime, foreign. Then if we conſider the matter of Symbolick Philoſophie, it ſeems plainly to be taken up by traducti…n from, and in imitation of, ſome Divine work, or truth. Whence can we imagine that Pythagoras ſhould receive his Institutes, and Ceremonies of Purifications, Waſhings, White Veſtments, Sacrifices, with his foreign or School ▪ wherein were foreign perfect, as well as novices; but from the Jewiſh Ceremonies and Scholes, which he affected, to the utmoſt of his skill, to imitate? whence he was ſtiled foreign the Jewiſh Imitator, or Ape. And as for Plato, Johan. Grammaticus de Creat. Mundi l. 1. c 2. tels us plainly,Plato's great skill in imitation both as to the practice, and Theory thereof. that he imitated Moſes in his expoſition of the World's Origine, as in many other things. And indeed none of the ancient Philoſophers was better skilled in this kind of artificial Imitation than Plato; who had a luxuriant, pregnant Fancy (which is the proper ſeat of Imitation) and a great dexterity, backed with much affection, yea ambition, to imitate the Eaſterne, particularly the Jewiſh, Wiſdom. Neither was he only verſed in the Practick part of this Art, but alſo in the Theory. For we find in his Works (and no where elſe, that I know of) excellent diſcourſes profeſſedly treating of Imitation, 1. its ſubject, which he makes to be the Phantaſie, that foreign, or foreign. Touching the power of the imagination in order to imitation, ſee Les Conferences par les Beaux eſprits Tom. 1. Confer. 5. de la reſſemblance: 2. its object, which he cals foreign, and foreign i. e. ſe…ſible Formes, or Images, repreſenting ſome thing Moral, or Spiritual: 3. its effect, which he makes to be a ſhadowy dark truth. For, ſaies Plato Reipub. lib. 6. foreign, &c. an Imitator is but a Coiner of Idols, or Images: and theſe Images, he cals foreign, Shadows of Truth; whence he addes, that imitation [foreign] is but foreign, an imperfect repreſentation of Truth; wherefore he adviſeth thoſe, who would ſtudie with advantage the Symbolick Philoſophie (which he, and others before him had taught) not to faſten on the Fables, Allegories, or Symbolick Images, wherewith Truth was clothed, but rather to attend unto the Truth it ſelf couched under theſe Images, Shadows, or imperfect notices: 4. whence he laies down the great Benefits of Imitation in Natural, and Moral Philoſophie, for the colouring, and ſhadowing forth of Truth; as alſo in Oeconomicks, and Politicks: Examples and Patternes being the moſt powerful, becauſe viſible precepts: laſtly he ſhews the ſad abuſe of it, by the fabulous Poets, in their feigned St…rie…, or Romances, and blaſphemous Figments of their Gods; which gives us a clear Demonſtration, what a mighty influence Imitation had upon the Grecanick Philoſophie; Symbolick, and what followed: of which ſee more Plato Reipub. lib. 6. alſo lib. 10. and Serranus thereon.
4. Curioſity and affectation of Novelty.§. 12. 4. Another Seminal Principle, which had an influential Cauſality on this Mythologick, Symbolick Philoſophie, was the Itch of Curioſity, or an eager inquiſitive humor innate in thoſe firſt Grecian Philoſophers, which made them reſtles in their Inquiſitions after ſome Knowledge, touching the firſt Principles of things, and the Supream Ʋniverſal Firſt Cauſe. This indeed was one firſt moving impulſive Cauſe of all Philoſophie, whence it received its name foreign, and ſo it's defined by Plato, foreign, &c. an Appetition of Wiſdom. For the Oriental parts, Phenicia, and Egypt (which bordered on Judea) having firſt had ſome taſts of the Knowledge of God, the firſt Cauſe, his Names, Perfections, and Works, both of Creation, and Providence, by ſome imperfect Traditions from the Jews; this awakened the inquiſitive Grecians (who alwaies labored under an itch of curioſity, even unto Pauls time,Act. 17.21. Some new thing. as it appears Acts 17.21.) to make farther Search into theſe dark Myſteries concerning which they had received ſome very broken, and imperfect notices. This inquiſitive curious humor put Thales, Pythagoras, Solon, and Plato, with the Poets before them, upon their travels into the Oriental parts, to get more exact information touching the firſt principles of Wiſdom.
§. 13. 5. Another Maſter vein,5. Pride and ſelf advancement. which fed the Grecian Mythologick Philoſophie, was Pride, in appropriating that to themſelves which was done by, or belonged unto, others; thus did they appropriate the chief of God's names to their own Gods, Jupiter, Jao, Adonis, &c. ſo in like manner Noahs Floud was attributed to Deucalion, with multitudes of the like Inſtances; and to make theſe their aſſumings authentick, they diſguiſed the traditions, they received in the Oriental parts, with many Fables, and Symbols, thereby to make them paſſe for their own.
6.6. Inclination to Idolatrie. Another fountain of their Philomythick Philoſophie was the natural propenſion, and inclination of their hearts to Idolatrie. Hence ſprang the Grecian Polytheiſm, Helleniſm, and much of their vain Philoſophie, for their imaginations being vain, and their fooliſh hearts darkned by Idolatrous opinions, and perſuaſions; hence they convert all thoſe imperfect Traditions, they had received, touching the true God,Rom. 1. and his Works, into fabulous narrations, which they appropiate unto their falſe Gods, &c.
7.7. Carnal policie to avoid the peoples envy and hatred. We might alſo mention the Carnal Policy of the firſt Greek Philoſophers, as another ſpring of their Mythologie. For ſeeing the people too much reſolved to maintain theſe fabulous Gods, the Poets had commended to them, they conceived it their wiſeſt courſe, to darken thoſe traditions, they had received touching the true God, his Ʋnity, Nature, and Works, by Fables, Symbols, and Allegories; thereby to avoid the envy, and hatred of the people. And thus much indeed Plato ſeems ingenuouſly to confeſſe: for, ſaith he, to aſſert many Gods is without ſhew of reaſon. Only we embrace them being impelled thereto, though without ſhadow of reaſon, by the Autoritie of our Fathers, and the ſeverity, of Laws, &c. Plato Timaeo. A general concluſion that all Philoſophie, even Ariſtotles, as to us matter, was traduced from the Jewiſh Church.It ſeems he had not ſo much courage as his Maſter Socrates, who notwithſtanding theſe Obſtacles declared himſelf plainly enough in the caſe.
§. 14. By all that has been mentioned touching the Matter, Forme, and Cauſes of Mythologick, or Symbolick Philoſophie, I conceive we have given (ſo far as our Matter will bear it) a ſufficient demonſtration of its traduction originally from the Jewiſh Church, and Scripture Revelation: And what has been affirmed of Mythologick Philoſophie, and its Cauſes in particular, may alſo be applyed to all the Grecian Philoſophie in general; which, as it is evident, had the ſame Cauſes; namely Ignorance, Admiration, Imitation, Curioſitie, Pride, &c. Moreover it i… evident that all the firſt Philoſophers, Thales, Pherecides, Pythagoras, Socrates, and Plato, did more or leſſe exerciſe themſelves in this Mythologick, Symbolick mode of philoſophizing. Ariſtotle was the firſt, who rejected this fabulous Symbolick manner of philoſophizing, and clothed Philoſophie in a more native, and ſimple dreſſe, the materials of whoſe Philoſophie were notwithſtanding taken up from Plato his Maſter, and the more ancient Symbolick Philoſophers. So that what has been ſaid of Symbolick Philoſophie will ſerve alſo to demonſtrate that Ariſtotle's more ſimple Philoſophie, as to the Matter of it, was derived originally from the Jewiſh Church.