The Court of the Gentiles, Discourse · Part 1 · Book 1 · Chapter 11
CHAP. XI. Of the Phenician, and other Oriental Languages, their Traduction from the Hebrew.
The Origination of the Hebrew. Its purity 'till after the Captivity, The Phenician Language the ſame, for ſubſtance, with the Hebrew. Which is proved, from the Names of places. From the Hebrew, its being called the Language of Canaan Eſa. 19.18. From Phenician words of Hebrew origination. From Punick words of Hebrew origination. Plautus's Paenulus explicated. The Phenicians ſymbolizing with the Hebrews in Names and things. Teſtimonies proving the Phenician Tongue to be Hebrew. The Egyptian Hieroglyphicks from Hebrew Types, and Symbols. The old Egyptian Language from the Hebrew. The Coptick compoſed of the old Egyptian and Greek. The Azotian Tongue from the Hebrew. The Chaldee from the Hebrew. The Syriack compoſed of the Chaldee and Hebrew. Syriack words in the N. T. of Hebrew origination. The Syriack ſtiled Hebrew John 5.2. John 19.13. Act. 21.40 &c. The Arabick, its Cognation with, and derivation from the Hebrew. The Perſick from the Hebrew. The original of the Samaritans, and their Language from the Hebrew. The Ethiopick Language from the Hebrew.
§. 1. The origination of the Hebrew.HAving given ſome general account of Languages, Names, and Letters with their derivation from the Hebrew; we now proceed to particulars. And firſt, as for the origination of the word Hebrew, whence it ſprang, its not determin'd amongſt the Learned. Daillè in his French Sermons on Philip. ch. 3. v. 5. Ser. 3. ſuppoſeth the Hebrew to be ſo called from foreign he paſſed; and ſo common, at firſt, to all ſuch who paſſed the river Euphrates; as hereafter. But the more probable opinion is that of Bochart, in his Phaleg. lib. 2. cap. 14. fol. 104. where he proves, that the name Hebrew had its original from Heber Gen. 10.25. Gen. 10.25.the father of Phaleg, ſo called from the confuſion of Languages. Thus alſo Owen de Theol. lib. 3. cap. 2. pag. 172. The Hebrews (ſaies he) were ſo called becauſe they were the ſons of Heber. The reaſon of the name is very eaſy to be underſtood. All the Nations of the Cananites were diſtinguiſhed amongſt themſelves by Sirnames, aſſumed from the moſt known Authors of their families, mentioned by Moſes Gen. 10.15. &c. Gen. 10.15. &c.where this is called an Amorite, that a Jebuſite &c. Abraham living amongſt them from Heber (the famous Head of the Familie whence he ſprang) was called an Hebrew; by which Patronymick name, he and his Poſterity were diſtinguiſhed from all the Poſterity of Cham. Thus Owen, who alſo addes lib. 4. cap. 2. We have ſhewed that the Tongue uſed by Abraham, was the ſame with that of the firſt men, and that it was at length, from Heber, called Hebrew. The purity of the Hebrew 'till the captivity.This was kept pure and uncorrupted by his Poſterity; who travelled through many parts of the Eaſt, where were many Dialects in uſe, eſpecially the Syriack. This appears by the diſtinction the Scripture obſerves betwixt the ſpeech of Laban the Syrian and Jacob, as Gen. 31.47. Gen. 31.47.where Laban makes uſe of the Syriack. This Hebrew continued, even after the confuſion of Languages at Babel, in its native purity, and ſimplicity, until the Babylonian Captivity. So Bochart Phaleg lib. 1. cap. 15. fol. 59. where ſhewing that Babylon had ever been fatal to the Hebrew, he affirmes: that where as the Hebrew Tongue had flouriſhed from the Creation of the world even unto the Babylonian Captivity almoſt 3040 years; it then ceaſed to be vulgar, or at leaſt, it much degenerated from its ancient purity. For the Jews, upon their returne from the Captivity, infected the Hebrew Language with the admiſtion partly of the Chaldee, partly of the Syriack, and partly of the Philiſtin Idiom &c. Thus alſo Owen Theolog. lib. 3. cap. 2. As the Hebrews by little and little deflected from the true worſhip of God, ſo by little and little they loſt the purity of their Language &c.
§. 2. The Phenician Tongue the ſame for ſubſtance with the Hebrew.We ſhall begin with the Phenician Language, which endeavors to demonſtrate its derivation from, and Cognation, yea indeed ſamenes for ſubſtance with the Hebrew. This I find excellently well done to my hand by Learned Bochart; to whom I ſhall alſo adde the Symbols or conſents of other Learned men. That the Phenician Tongue was the ſame with the old Hebrew ſee Jo: Scaliger in what follows. §. 4.Bochart Canaan lib. 2. cap. 1. fol. 776. laies down his Hypotheſis thus What I have hitherto in this whole tractation laid down, that the Phenician Tongue is very near akin to the Hebrew; ſeems demonſtrable by manifold Reaſons. His Arguments follow. The Affinity of the Phenician with the Hebrew 1. From the names of places in Canaan.His 1. Reaſon, for the Affinity of the Phenician with the Hebrew Tongue, is taken from the Names of places in the land of Canaan, which were of Hebrew import, and that before the Iſraelites departed from Egypt; as it appears by the books of Moſes and Joſhua, who lay down the ſame Names of places, as they were in uſe amongſt the Cananites, only with a change of the flexion, as in a different Dialect. Thus fol. 776. 2. The Hebrews & Canananites foreign.2. It appears from Scripture, that the other people, neighbors to the Jews, namely the Egyptians, Syrians, Babylonians, Ammonites, Moabites, Philiſtines &c. were foreign differing in Language: Thus in Joſephus the Amalekites and Mideanites are ſtiled. But now, no ſuch thing is mentioned of the Cananites: On the contrarie, Rahab, a woman of Canaan, and the ſpies ſent by Joſhua, confer together as foreign of the ſame Language. So Bochart fol. 777. 3. The Hebrew the Language of Canaan. Eſa. 19.18.3. Neither is it a light Argument, that the Hebrew Language is called the Language of Canaan Eſa. 19.18. and in Chaerilo, Joſephus ſuppoſed foreign the Phenician Tongue to be the Hebrew. And in Herodotus thoſe Phenicians, who are circumciſed after the Egyptian manner, are the ſame with the Hebrews. And Lucian uſeth the names Hebrew and Phenician promiſcuouſly. Phenician words of Hebrew origination.4. In the Reliques of the Phenician Tongue there are many names and words purely Hebrew, which ſufficiently demonſtrate the Cognation or ſamenes of the former with the latter. To begin with the Reliques of Sanchoniathons hiſtorie, which was turned into Greek by Philo Byblius, the fragments whereof are to be found in Euſebius Praeparat: Evang: lib. 10. cap. 3. where we find mention of a Chaos foreign darke Chaos ſo called from foreign Gen. 1.5. Gen. 1.5.this Chaos was called alſo by the Phenicians foreign which is the ſame with the Hebrew foreign mod or mud, matter or ſlime. He gives us likewiſe an account of many of their Gods which were evidently of Hebrew import, and original. So making the Sun to be Lord of Heaven, he ſtiles him foreign, which is the ſame with foreign. Alſo his foreign is the ſame with foreign: El with foreign: Beel with foreign: Elohin with foreign: Baetulia with foreign: Myth (Greek foreign) Pluto's name, the ſame with foreign death. foreign Sydyk is the ſame with foreign: Iſrael with foreign. as Bochart Can. lib. 2. cap. 2.
§. 3. To theſe Phenician words collected out of Sanchoniathon, we may adde many others to be found ſcattered up and down in other Authors. As in Joſephus the Sun is ſtiled at Emeſa Elagabalus, from the Hebrew foreign. So in Heſychius foreign is rendred Lord; the ſame with foreign: In Plutarch an oxe is ſtiled Thor, and Alpha which are the ſame with the Hebrew foreign and foreign. So Porphyrie tels us, that his own name foreign ſignifies properly in the Phenician Tongue, a King, which exactly anſwers to the Hebrew foreign. Punick words of Hebrew origination.Farther this very great Affinity, and for ſubſtance Identity 'twixt the Phenician and Hebrew Tongue is very evident from thoſe Remainders we have of the Punick Language, which was originally the ſame with the Phenician. Thus Grotius, in his Epiſt: ad Gallos Epiſt: 114. (pag. 242) touching the identity of the Punick with the Phenician, as alſo of both with the Hebrew, writes thus to Salmaſius. In this Letter my Salmaſius, thou doſt rightly gather, that there were Phenician words remaining in the Punick Language even unto Auſtins time. This is taught us in Jerom by Alma foreign, which (ſaies he) ſignifies amongſt the Phenicians a Virgin, as alſo in Auſtin by Salus foreign, which, he ſaies, …ignifies with the Phenicians Three. Theſe things being thus, 'tis yet true that Auſtin, who was skilled in the Punick, was ignorant of the Hebrew. Without doubt; long cuſtome had foiſted many things into the Punick Tongue, wch were extrinſick thereto: & thoſe very words which agree with the radical Letters of the Hebrews, differ ſomewhat in the ſound of the vowels and flexion; as 'tis evident from Sena in Plautus. Thus Grotius. Yea this Affinity 'twixt the Hebrew and Punick Tongue was long ſince obſerved. Mat. 6.24. Mammon.Auſtin, expounding thoſe words of Chriſt Mat. 6.24. ſaies, that riches amongſt the Hebrews were called Mammon, conformable to the Punick name: for gain in the Punick Tongue is ſtiled Mammon. So again Auguſt: Serm: 35. The Hebrew word Mammon (ſaies he) is akin to the Punick Tongue: for thoſe Tongues are joyned together, by a certain vicinity of ſignification. So Bochart (Can. lib. 2. cap. 16.) tels us, that both in the Hebrew and Phenician Dialect, foreign Mammon, or foreign, often ſignifies riches; whence it is that Pſal. 37.3. the Greeks render foreign, inſtead of foreign. The Radix is not, as ſome will, foreign, but foreign, which ſignifies to waxe rich. Moreover the Chaldees, as well as the Punicks, put foreign for gain; which is frequently uſed in the Paraphraſts, for the Hebrew foreign: ſee an example Gen. 37.26. Thus Glaſſius (Philolog. Sacr. lib. 1. Tract. 4. Sect. 2. can. 5.) foreign Syr. foreign Mammona, ſome derive from the Hebr. foreign, which, among other things, ſignifies plenty of riches &c. Again Auſtin, on John Tract 15. tels us, that anointed in Greek is Chriſtus, & in the Hebrew Meſſias, whence alſo in the Punick Tongue Meſse ſignifies anointed. Meſſe is the ſame with foreign: whence 1 Sam. 16.22. foreign anoint him &c. But nothing does more evidently demonſtrate the Identity of the Punick Language with the Hebrew, Plautus's Paenulus explicated.than that famous fragment of the Punick Tongue in Plautus's Paenulus, whereof we have an excellent explication, and that according to the Hebrew forme, given us by learned Bochart in his Can. lib. 2. cap. 6. fol. 801. Where we find the words of Plautus. N'yth alonim Valonuth &c. thus reduced, by Bochart, to the Hebrew foreign Deos Deaſ que veneror, I worſhip the Gods and the Goddeſſes &c. foreign (ſaies he) is a particle of Prayer: foreign a note of the accuſative caſe following. The reaſon why alonim Valonuth muſt ſignifie Gods and Goddeſſes, is given us by Joſeph Scaliger, in the Appendix to his Emendatio Temporum: where we are told, that foreign amongſt the Phenicians ſignifies God; as Philo Byblius and Siſenſa on this place have obſerved; that Alon in the Punick Tongue is God. Thus this fragment of the Punick Tongue, mentioned by Plautus (which has ſo much tortured Criticks to interpret) is by Bochart reduced to, and explained by the Hebrew; which is an evident demonſtration, that the old Punick differed not, in ſubſtance, from the Hebrew. Now that the Punick Language is the ſame originally with the Phenician, I conceive, no one skilled in theſe Tongues, can deny. And indeed the Cognation 'twixt the names Paeni or Puni, and Phaenices declares the ſame. Beſides it is a General Conceſſion, that Carthage, the chief ſeat of the Carthaginians, was founded by a Colonie of the Phenicians; from whom alſo they received their Language.
§. 4. The Phenicians Symbolizing with the Hebrews in Tongue, and why? Phil. 3.5.Farther that the Phenician Tongue was the ſame originally with the Hebrew, may be evidenced from the Phenicians, their ſymbolizing with the Hebrews in Names, Cuſtomes, Countrey &c. Thus the Land of Phaenicia is called the Land of Canaan, as before. And the name Hebrew was given to the Phenicians, as well as to the Jews: ſo Daillè on Phil. 3.5. Serm. 2. This word, Hebrew has been in a particular manner given to the people of Iſrael, although it ſeems, that at the beginning, the Chaldeans called all thoſe, who dwelt in in the Land of Canaan, Hebrews; and the Egyptians acknowledged them as ſuch; as you may eaſily remarque by all thoſe paſſages of Geneſis, where this word is uſed. But the Poſterity of Iſrael having ſince occupied all this countrey of Canaan, whereof the Inhabitants were called Hebrews, thence it came to paſſe, that the name Hebrew was appropriated to the Iſraelites. Thus Daillè. And Bochart Can. lib. 2. cap. 1. fol. 779. gives us the reaſon why this ſacred Hebrew Tongue was, by God, permitted to be in uſe amongſt the profane Cananites or Phenicians; namely for the benefit of the Patriarchs, that ſo their Peregrination in the Land of Canaan, might be more tolerable and eaſie. Yet (ſaies he) I will not content, that the Cananites Dialect was, in all things, the ſame with the Hebrew: for amongſt the Hebrews themſelves there were diverſe Dialects: ſo Sibboleth and Scibboleth Jud. 12.6. ſo the Levite was known by his ſpeech, Jud. 18.3. and Peter for a Galilean Mat. 27.73. But I ſhall conclude this Argument touching the Phenician Tongue, its derivation from, and ſamenes for ſubſtance with the Hebrew, with ſome Atteſtations of the Learned. Bochart, Phaleg. lib. 1. cap. 15. ſpeaks thus: The 3d is the Language of Canaan, or the Phenician or Punick; which was brought out of Phenicia into Africa, and poſſeſſed the whole Countrey, even from Cyrene to Gades. In this Tongue Mochus the Sidonian writ of Philoſophie, and Sanchoniathon the Hiſtorie of the Phenicians, and that before the Trojan wars. Srabo lib. 16. Euſeb. Praepar. lib. 1. Eſa. 19.18.Here it ſufficeth to obſerve that the Hebrew Tongue, is called by Eſaias the Language of Canaan: Eſa. 19.18. not only becauſe the Jews poſſeſsed Canaan, but alſo becauſe the Language of Canaan and Hebrew were very near akin. Thence in our fifth Book we ſhall, if God favor us, illuſtrate many places of Scripture thence. So Boch. Canaan Praef. fol. 11. We take (ſaies he) the Phenician and Hebrew tongue almoſt for the ſame; becauſe the Phenician is an Hebrew Dialect, little unlike to its Prototype, as I prove by many particulars in a peculiar book; wherein I have collected with great care, and endeavored to explicate, as well from the Hebrew as from the neighboring Tongues, almoſt what ever there remains of Pheniciſme in the the writings of the Ancients, without excepting Plautus, or the African names of herbs, which are found in Apuleius, and in the Auctarie of Dioſcorides; which have hitherto ſo much vexed the moſt Learned. To this of Bochart we might add alſo that of the Learned Ger: Voſsius, de Hiſtor. Graecis lib. 2. cap. 16. where he aſſerts: that the Phenician Tongue differs from the Hebrew only in ſome Dialect: and he inſtanceth in Porphyrie's name Malchus, which, as he himſelf confeſſeth, in his own Phenician Tongue ſignifies a King, as the Hebrew foreign does. That the Phenician Tongue was the ſame originally with the Hebrew, is alſo aſserted and proved by learned Joſeph Scaliger Animadverſ. in Euſeb. Chron. (fol. 51. edit. 1658) thus: We know therefore that the Phenicians ſpake originally the Language of the Cananites, which was meer Hebrew. This is atteſted, as by other things, ſo by the Reliques of Philo Byblius — who ſhall deny that foreign is the ſame with foreign? &c. as in the Appendix to our book de Emend. Temporum. The like he addes fol. 111. of which ſee what follows chap 12. §. 3. See alſo Grotius Epiſt. 113. ad Gallos pag. 237. and Breerwoods Inquiries cap 7. pag. 52-57. But more particularly, Owen Theol. lib. 3. cap. 2. tels us, that the Phenician or Syrian Tongue received its original from the Hebrew, and not the Hebrew from the Syrian; as all, who underſtand any thing in their Analogie, acknowledge; as alſo the Purity and Simplicity of the Hebrew Tongue proclaims &c. ſo lib. 4. cap. 2.
§. 5. Of the Egyptian Hicroglyphicks.But to paſle to the other oriental Languages, which differ little or nothing, ſave in Dialect, from the Hebrew. We ſhall begin with the Egyptian Language, which was twofold, Symbolick and Hieroglyphick; or Simple. Touching their Symbolick mode of diſcourſe and writing, we find a good account in Clement. Alexandrin. foreign. l. 5. They (ſaith he) who are taught by the Egyptians, learn firſt the method of all Egyptian Letters, which is called, (1.) Epiſtolographick: (2.) Hieratick, uſed by thoſe who write of Sacreds: (3.) the laſt and moſt perfect is Hieroglyphick; whereof one is Curiologick, the other Symbolick: of the Symbolick; one is properly ſpoken by imitation: another, as it were, tropically; another doth allegorize by Enigmes &c. Theſe foreign Hieroglyphick Letters, were images of beaſts &c. engraven principally for ſacred uſe. We find ſome mention hereof in the fragments of Orus, that moſt ancient writer. And indeed this ancient mode of ſetting forth things worthy memory, by Hieroglyphick notes or Symbols, was very common amongſt the Ancients, (in thoſe oriental parts, eſpecially) both Poets and Philoſophers; and exceeding proper for that infant ſtate of the world, wherein knowledge was ſo rude and impolite. And we need no way doubt, but that this Symbolick kind of Diſcourſe or Language, had its original from the Divine Oeconomie, which God preſcribed his Church, conſiſting of many terrene Images and ſenſible formes, for the ſhadowing forth heavenly Mysteries. Which way of conveying, and preſerving Knowledge is not only helpful to the Memorie, grateful to the fancy, and judgement, but alſo very efficacious for the moving of Affections. Thus were the greateſt pieces of Jewiſh Wiſdom couched under the covert of Symbols and Types: whence the Egyptians and other Nations borrowed their Hieroglyphick and Symbolick Wiſdom, and Fables, which Pythagoras &c. brought into Greece. But more of this Par. 2. B. 1. of Egypt. Philos.
As for the ſimple Language of the Egyptians, and its Affinity with the Hebrew, we have ſome diſcoveries thereof in Scripture Egyptian names. So Joſephs Egyptian name, given him by Pharaoh Geneſ. 41.45. Zophnat-paaneach, Gen. 41.45.ſeems evidently to evince an Affinity 'twixt the Hebrew and Egyptian Tongue: for Zophnat ſeems to have Cognation with the Hebrew foreign, which ſignifies to concele, or keep ſecret: whence this Egyptian name is rendred by the Chaldee foreign the man to whom ſecrets are reveled. So Joſephus renders it foreign a ſearcher of ſecrets. And Theodot. foreign an Interpreter of things ineffable: wch agrees with the Hebrew, as Glaſsius de Grammat. S. lib. 4. Tract. 3. obſer, 14. de Nomine proprie. But we have a more full Demonſtration of the Cognation 'twixt the Hebrew and Egyptian Language in Bochart, Phaleg lib. 1. cap. 15. The fourth, ſaith he, is the Egyptian Tongue, of which Pſal. 81.5. Pſ. 81.5.When he went out of the Land of Egypt, where I heard an unknown Tongue. And Pſ. 114.1. Pſ. 114 1.When Iſrael went forth of Egypt, and the houſe of Jacob from a people foreign barbarous, i.e: of a ſtrange Language. Thence Eſaias propheſieth, that five Cities of Egypt, ſhould, for the Egyptian, ſpeak the Language of Canaan. Eſa. 19.18. Eſ. 19 18.And Joſeph, diſſembling himſelf to be an Egyptian, ſpeaks to his brethren by an Interpreter: Whence they, ſpeaking among themſelves, thought he underſtood them not. Gen. 42.23. Thus by way of objection,
The Cognation 'twixt the Egyptian and Hebrew.To which Bochart thus replyeth. Yet notwithſtanding becauſe the Egyptians were neighbors to the Jews, I no way doubt, but that the Hebrew and Egyptian Language had ſome things common; from the collation whereof, ſome light may ariſe. For example: it is demanded, why Egypt, or part of Egypt is, in the Pſalmes, and Eſaias called foreign Raab? Pſa. 87.4. and 89.10. Eſa. 51.9.Here Interpreters are much at a loſſe; being ignorant that the Hebrew Raab is the ſame with the Egyptian Rib or Eiph; by which name Delta, or the triangular part of Egypt, comprehended in the mouths of Nilus, is at this day called, from the forme of a Pear: for that was properly Rib. Again Interpreters heſitate about the name foreign Channa Pſ. 80.15. Pſ. 80.16.Whereof I find ſeven verſions at leaſt, and thoſe, many of them, moſt remote. I render it foreign the plant, out of the Egyptian Tongue, in which the Ivy is called foreign, i.e. foreign the plant of Oſiris; according to Plutarch: in Iſide. The Pſalmiſt having a little before ſaid, that God had tranſplanted a vine out of Egypt; touching the ſame vine, he ſubjoyns: O God &c. viſit this vine foreign Vechanna i.e. and the plant which thy right hand hath planted. He uſeth an Egyptian word, becauſe he treats of a vine tranſlated out of Egypt. From the ſame Tongue is derived the name of Joſeph, wch Pharaoh impoſed on him, foreign Tſaphnath Paaneach Gen. 41.45. Gen. 41.45.The LXX, who publiſhed their verſion in Egypt, write it foreign: i.e. the Interpreter of ſecrets, or Reveler of futures. Conſult of this Amama in Geneſ. and Kirchir. Prodr. Copt. c. 5. Alſo foreign Sohar a priſon Gen. 39.20. is ſuppoſed by Abenezra to be an Egyptian word, and that from Moſes's Interpretation. And Moſes, or Moyſes, if we may believe Philo, and Joſephus, and Clem. Alexandrinus, ſignifies among the Egyptians; one preſerved out of the waters: which anſwers to the Hebrew origination. So the Egyptian word Rephan, or Remphan, ſtill in uſe amongſt the Coptites, (whoſe Language is compoſed partly of the Greek, and partly of the old Egyptian &c.) of which ſee more Book. 2. chap. 2. §. 8. To theſe we might adde many other Egyptian names and words, which ſeem to have evident cognation with, and ſo derivation from the Hebrew. As Amun, Jupiters name, whom the Egyptians ſo ſtiled, from Cham, whence the Grecians called him foreign, as Voſsius. Idolatr. l. 1. c. 17. So the Egyptian Neel (whence by the Eliſion of foreign came Nilus) ſeems evidently the ſame with the Hebrew foreign Naal or Neel: Glaſſ. Gramm. S. l. 4. Tract. 3. Obſ. 13.as Fuller and Glaſſius after him have obſerved. The like might be proved of the Egyptian Gods: as Horus from foreign light, or the Sun: Apis from foreign a Father &c. of which hereafter.
Thus much for the Cognation 'twixt the Hebrew and Egyptian Language. And for a more full Solution of the objection above mentioned from Pſ. 81.5. and 114.1. &c. which places ſeem to imply an Eſſential difference 'twixt the Hebrew and Egyptian Language; Whether there be an eſſential difference 'twixt the Egyptian and Hebrew?it may be anſwered, 1. that a different Dialect in Languages originally the ſame, is ſufficient to conſtitute ſuch a difference, as that the perſons to whom each Dialect belongs, may not underſtand each other, when they diſcourſe. This is evident from the Syrian or Chaldee Language: which, as 'tis generally confeſſ'd among the Learned, is but a different Dialect of the Hebrew; and yet the vulgar Jews did not underſtand it: as it appears from 2 Kings 18.26. Then ſaid Eliakim &c. ſpeak, I pray thee, to thy ſervants in the Syrian Language, (for we underſtand it) and talk not with us in the Jews Language, in the ears of the people that are on the wall. The like may be inſtanced in other Languages, wherein different Dialects render their diſcourſes unintelligible. 2. We may grant, that the Egyptian Language was ſomewhat a more remote derivation from, and yet originally the ſame with the Hebrew.
The Original of the Coptick.As for the Coptick or latter Egyptian Language, it was compoſed out of the old Egyptian and Greek Tongue. For after Alexander's death, Egypt becoming the chief Seat of the Grecian Empire, this gave the firſt occaſion and riſe to the combination of the old Egyptian with the Grecian Language. Inter Coptitas, quorum lingua partim ex Graeca, partim ex veteri Aegyptia conflata eſt Bochart Phaleg. l. 1. c. 15.But that which gave the greateſt advantages to this commixture of the Egyptian and Greek Tongue, was the famous Schole of Alexandria (erected by Ptolemy Philadelphus) whether all the Virtuoſi or great Wits of Greece had recourſe for their Inſtitution in Philoſophie, wch flouriſhed no where ſo much as in this famous Schole. Thence the Greek Tongue being moſt in faſhion, not only in this Schole, but throughout Egypt, and ſo by little and little incorporating with the old Egyptian, both concur to the production of the Coptick or new Egyptian Tongue. See more of the Coptick Tongue, Kircher. Prodr. Copt. and Walton Introduct. ad Ling. Oriental.
§. 6. The Azotian Language from the Hebrew.Next unto the Egyptian, we ſhall mention the Azotian or Philiſtine Language, which is ſuppoſed to be a middle between the Egyptian and Hebrew. So Bochart Phal. lib. 1. cap. 15. The fifth is the Azotian Language concerning which, ſee Nehem. 13.24. Neh. 13.24.And their children ſpake half in the ſpeech of Aſhdod, & could not ſpeak in the Jews Language &c. To this Language of Aſhdod called Azotick (i.e. the Tongue of the Philiſtines, of whom the Azotians were part) agrees that which Hiron. in Eſa. l. 7. writes of the Cananitiſh Tongue, that it is a middle Language 'twixt the Egyptian and Hebrew. For the Philiſtines came out of Egypt, & occupied part of the land of Canaan. Alſo Dagon, the God of the Azotians, derives his name from the Hebrew foreign Dagan, which ſignifies bread corne. So Philo Byblius, out of Sanchoniatho, foreign. Dagon becauſe he found out bread corne, and the plough, is called Jupiter Arotrius. So the Gazeans God, called Marnas is meerly Syrian or Phenician: for foreign Marnas, among the Syrians, ſignifies the Lord of men. Alſo Baalzebub, the appellation of the Accaronitiſh Idol, is plainly Hebrew, ſignifying the Lord of a flie, or foreign. Urania Venus among the Aſcalonites, concerning whom Herodotus in Clio ſpeaks, is called by the Hebrews Aſtaroth i.e. Aſtarte from the care of the flock 1 Sam. 31.10. Ita que verum eſt quod diximus Azotiam, vel quod idem eſt Philiſtaeorum linguam Hebrae… ſuiſſe affinem. Bochart Phal. l. 1. c. 15.So in like manner Saran foreign, which oft occurs in the books of Joſhua, Judges, and Samuel, for the Philiſtine Prince, ſeems to be derived from the Hebrew foreign Sar. And Abimelec, a name common to the ancient Philiſtine Kings Gen. 20. and 21. and 26. is notoriouſly Hebrew. Alſo many names of the Philiſtine Cities are apparently Hebrew. Whence Bochart concludes: It is therefore true, what we have affirmed, that the Azotian or Philiſtine Tongue is akin to the Hebrew.
§. 7. The Chaldee, its origination from the Hebrew.As for the ancient Chaldee and later Syriack; they are both evident derivations, and very little different from the Hebrew. Touching the old Chaldee, we have many fragments of it in Ezra, Jeremiah, and Daniel. as Ezra 4.7. unto ch. 6.15. and 7.12. unto 26. So Jerem. 10.11. and Dan. 2.4. unto v. 8. In the Scripture it is ſtiled the Aramean i.e. the Syrian Language; alſo foreign the Tongue of the Chaldeans Dan. 1.4. Others ſtile it the Aſsyriack Language. We have an ancient Specimen of this Tongue Gen. 31.34. where the ſame place is called by Laban in the Chaldee foreign Jegar Sahadutha, i:e: a monument of writers; and by Jacob in Hebrew foreign Galed, or, according to the common pronunciation, Galaad, which ſignifies the ſame. 'Tis true, the Vulgar Jews underſtood not this Language (which often happens in differing Dialects of the ſame Language) as it appears from Jerem. 5.15. 2 Kings 18.26. Yet the more Literate Jews, as Eliakim with the reſt 2 Kings 18.26. underſtood the ſame; which argues its Cognation with the Hebrew. This is farther demonſtrable from the ſeveral Chaldee Names of Gods, men, places &c. mentioned in the Scriptures. As Bel Eſa. 46.1. foreign from foreign el, Gods name (not from foreign baal the Phenician God, as many conjecture, but upon a miſtake) as Bochart informed me. And Adad from the Hebrew foreign Achod Eſa. 66.17, if not from foreign. Likewiſe Ur, a City of Chaldea, is evidently the ſame with the Hebrew foreign Ur which ſignifies Light and fire. Whence this City is ſo called Gen: 21.31. from the Sun, which was worſhipped here under the Symbol of ſacred fire: of which more hereafter. Touching the Chaldee Tongue, its original, Affinity with, and difference from the Hebrew, ſee Walton in Bibl. Polyglot. Praeleg: 12. De Lingua Chaldaica.
§. 8. The Syriack.As for the Syriack, it ſprang up, after the Babylonian Captivity, from the complexion or combination of the Hebrew and Chaldee: Poſt Captivitatem ex Hebraiſmi cum Chaldaiſmo miſtione natus eſt tertius ſermo, qui ad Haebraeum ita accedit ut Chaldaeo ſit multo propior. Hebraicum tamen paſſim appellant Evangeliſtae, quia Hebraeorum erat ſermo: nos hodiè Syrum vocamus. Hoc fermone Jeſum Chriſtum, & Apoſtolos loquutos, Conſtat. Bochart Phaleg. lib. 1. cap. 15.and though it inclines more to the Chaldee, yet was it derived originally from the Hebrew; as it appears by thoſe many Fragments we find of it in the New Teſtament. So Racha Mat: 5.22. Syr. foreign, ſignifies either foreign (as Theophylact) from foreign Hebr foreign he ſpues forth; or a vain emty fellow, one void of wit, from the Hebrew foreign in Hiphil foreign he makes void: as Frantzius de Interp: Scrip: orac: 129. Again Mammon Mat. 6.24. Luke 16.9,16. Mat. 6.24. Luk. 16.9.16.Gr: foreign: Syr: foreign Mammona, owes its derivation either to the Hebrew foreign, which among other things, ſignifies plenty of riches; or to the Hebr: foreign he is firm or ſtrong. So Maranatha 1 Cor: 16.22. 1 Cor. 16.22.foreign. which ſome read, in the Syriack, as one word: others read it foreign Maharem Attha, be thou curſed: So it anſwers to the Hebr: foreign harem one kind of malediction and excommunication. Others, more properly, read it foreign i:e: our Lord cometh; as Jude 14. foreign: which was the higheſt degree of excommunication: as if it ſhould be ſaid: The Church deſpaireth of this mans Salvation, and therefore he is given up or remitted to the final judgment, at the Lords coming. Both words are of Hebrew origination. Again, we find another Syriack word John 5.2. John 5.2.Betheſda. Syr. foreign i:e: the houſe of benignity. foreign Eſda, in its proper Syriack notion, ſign fies reproach; but here, in compoſition, it imports benignity, from the Hebrew foreign benignity, or mercy: This place is ſuppoſed to be thus ſtiled, from the benignity and mercy, which the Lord here manifeſted in the curing of all diſeaſes. Others read it foreign, and ſo render it the houſe of effuſion; from the bloud of the Sacrifices effuſed (which gave a medicinal virtue to theſe waters) as Caninius, &c. or as others, becauſe rainy waters emptyed themſelves into it: and ſo the Syr: foreign effuſion, is derived from the Hebr: foreign. See more of this Anton: Kebriſſenſis in quinquagena ſua cap: 5. of Betheſda. To theſe we might adde ſeverall other Syriack words uſed in the N: T: as Corban, Mat: 27.6. Mat. 27.6. Mar. 7.11.foreign Syr: foreign a gift or oblation: Hebr: foreign, from foreign he drew near, and in Hiphil, he offered. And Mark 5.41. Mar. 5.41.foreign Syr: foreign, from foreign, or foreign an infant, child, or young perſon, and foreign. So Mark 7.34. foreign Ephphatha, Syr: foreign, from the Hebrew foreign. Thus Apoc: 16.16. Apocal. 16.16.We find foreign Armageddon; which is variouſly explained by Interpreters: but that of Druſius ſeems moſt commodious; who ſuppoſeth the name to be compoſed of foreign Arma, which …ignifies deſtruction (by which name the Jews called the Citie, wherein they deſtroyed the Cananites, Numb: 21.3.) and foreign or foreign geddon contracted, i:e: Their Army. So Act. 1.19. Act. 1.19.foreign Aceldama Syr: foreign, from the Hebrew foreign bloud and foreign a field. Laſtly we find a whole ſentence, taken from Pſ: 22.1. and expreſſed in Greek Characters Mat. 27.46. Mat. 27.46.Mark: 15.34. Mark. 15.34.thus foreign, Eloi Eloi lamma ſabachthani: which are all Syriack words of Hebrew origination, and very little different from the Hebrew Text Pſ: 22.1. for the Syriack foreign anſwers to the Hebrew foreign: and foreign is the ſame both in Hebr: and Syr: and albeit the Syriack foreign anſwers not, in notion, to the Hebrew foreign, yet it is evidently Hebrew in its origination. By all which, it is evident that the later Syriack (in uſe among the Jews after the Captivity, even unto, and ſome while after Chriſts time) though it has a mixture of Chaldee with it, yet is it, for ſubſtance, Hebrew. Yea the Scripture cals it Hebrew: ſo John 5.2. which is called in the Hebrew Tongue Betheſda: on which place Glaſsius (Philog: ſ. l. 1. Tract. 4. Sect. 2. can. 4.) obſerves; that the Syriack Tongue was then vernacule to the Jewiſh Nation, and is called Hebrew by reaſon of the Cognation it has with the Hebrew, the daughter attributing to her ſelf the mothers name. The like John 19.13. the Syriack Gabbatha is ſtiled Hebrew. Again v. 20. the Syriack Title, which Pilate wrote on the Croſſe, is called Hebrew. Quotquo… vocabula ex lingua tum illis vernacula citant evangeliſtae ſunt merè Syriaca. Bochart Phal. l. 1. c. 15.So Acts 21.40. and 22.2. and 26.14. the Syriack is ſtiled Hebrew; which evidently expreſſeth the Cognation, yea Identity 'twixt thoſe two Languages: for indeed the later was but a corrupt derivation from the former, as commix'd with the Chaldee. So Selden de Diis Syr. Prolegom. 2. As many of the Hebrews (ſaith he) did by little and little turne away from the true worſhip of God, ſo alſo proportionably from the purity of their Language; whence ſprang the Chaldee Dialect, (i:e: the Syriack.) I ſhall conclude this Diſcourſe of the Syriack with an excellent obſervation of Bochart, Phaleg: lib. 1. cap. 15. In this Syriack Tongue (ſaith he) there were various Dialects, as we may gather from what the maid ſaid to Peter Mark 14.70. foreign, for thou art a Galilean, and thy ſpeech agreeth thereto. Namely, the Galilean Dialect was much more impure, as learned Buxtorf proves at large, in his Talmudick Lexicon on foreign. This Tongue is very neceſſary for Divines, becauſe it is near the Hebrew; and the Apoſtles borrowed not a few words from it. Not to mention the Chaldaick paraphraſes of the Old Teſtament, and the Syriack verſions both of Old and N. T. which are very ancient, and of great uſe, as dayly experience teacheth us. The Syriack Tongue is now no where vernacule, ſave in ſome few towns about Libanus. Of the Syriack, ſee more Walton in Bibl: Polyglot. Prolegm: 13. De Lingua Syriaca &c.
§. 9. The Arabick, its cognation with and derivation from the HebrewNext follows the Arabick, of which we find mention Acts 2.11. The original whereof the Greek Fathers refer to Aſarmoth, of which Gen: 10.26. The Arabes themſelves refer its original to their fater Iectan. Who ever was the firſt Inſtitutor of it, certain it is, that it was originally traduced from the Hebrew. This is evident from thoſe many Arabiſmes, which are found in the Poetick books of Scripture; eſpecially in Job. So Hieronymus, Praefat: in Daniel aſſerts; that Job has much ſociety with the Arabick Tongue. Thus alſo Great Bochart Phaleg: lib. 1. cap. 15. And this, if God give it me, I hope, ſome time to make manifeſt. This Arabick Tongue was in old times very obſcure; neither did it, for almoſt three thouſand years, extend it ſelf beyond the limits of Arabia, until, with the Empire of the Saracens encreaſing about a thouſand years ſince, it began to propagate it ſelf every way; ſo that now it occupies almoſt a third part of the world as anciently known. It confers to the Knowledge of the Hebrew much more than it is believed. Which we are taught by the Hebrews Commentaries on the Scripture, who, when they heſitate, have recourſe to this Language, as to their ſacred Anchor. Although they might have obſerved many more things out of Arabiſme, for the illuſtration of the ſacred text, if they had been more skilful in that Tongue. Out of the ſame… Tongue, there might much light accede to many Sciences; eſpecially to Medicine, and Geographie, and the Mathematicks, if thoſe Arabick books, which ev'ry where throughout the oriental parts lye in MSS. were publiſhed. For it's well known, that Arts, and Sciences have flouriſhed among the Arabians, for almoſt ſix hundred years; whileſt amongſt us rude Barbariſme has reigned, and Literature almoſt been extinct; Thus Bochart: who has ſince performed what he here modeſtly promiſeth, touching the Cognation 'twixt the Arabick and Hebrew Language, in his elaborate and moſt learned book de Animalibus Sacris, wherein, he corrects many vulgar opinions, touching Leviathan, which he interprets of the greater Crocodile; the Unicorne, which he makes to be an Arabian Goat; the Whale, which ſwallowed up Jonah, which he takes to be the dogge-fiſh called Carcharias; with other ſacred Animals *Alſo Bochart interprets Behemoth of the Seahorſe.; as alſo illuſtrates many difficult Scriptures out of the Arabick, from its Cognation with the Hebrew. He was alſo pleaſed to favor me with ſome good obſervations, touching the Arabick Language, in an oral conference I had with him: namely, that we have but three Arabian writers more ancient than Mahomet; which are Poets, whoſe books hang up, with Mahomet, in his Temple. Alſo that Chimiſtry received its origination from the Arabians &c. Of the Arabick, its Antiquity, Amplitude and Affinity with the Hebrew, ſee Walton in Bybl: Polygl. Proleg. 14.
§. 10 The Perſick from the HebrewWe now come to the Perſick Language, with endeavors to demonſtrate its original derivation from the Hebrew. This ſeems manifeſt from many fragments of Perſian Names and Titles ſcattered in ſacred and prophane Hiſtorie. Strabo lib. 11. makes mention of foreign Amanus, the chief Perſian God (whereby they underſtood the Sun) which received its origination from the Hebrew foreign ama the Sun or fire: From whence alſo ſprang the Perſian foreign amanim, which the Greeks called foreign 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 foreign 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. foreign 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 foreign Ceniz. Thus likewiſe foreign paradiſe Nehem: 2.8. is ſuppoſed to be a Perſick word, as well as Hebrew. Alſo foreign Pur a lot, ſo often repeted in the book of Eſther, (whence the ſolemne feaſt of foreign purim amongſt the Jews) as I am apt to conjecture, had its origination from the Hebrew foreign Ur. That Ur of Caldea had its derivation from the Hebrew foreign Or, or Ur, we doubt not but to demonſtrate in its place. Now its 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 foreign or foreign Sarag, which ſignifies both in the Syriack, Chaldee, and Arabick, as well as Hebrew, to implicate and entangle. Thence the Syriack foreign Serig, the Arabick foreign Sarga, and the Greek foreign 2 Cor. 11.33. ſignifying a baſquet and net, had their derivation. So in like manner from the Hebrew foreign Illuſtrious, Magnificent, the Perſick foreign of the ſame ſignification, had its origination; whence the compounds foreign Ardſchir Artaxerxes, & foreign Ardovan Artapanus &c. which Heſychius expounds Great Illuſtrious: foreign. So Herodotus Muſa 6. foreign. Whence their ancient Heroes were called Artaei. Heſychius, foreign: 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 foreign pharas ſignifies an horſe; and foreign pharis an horſeman, from the Hebrew foreign: whence the Countrey was called foreign Paras, Perſia: and the Inhabitants foreign 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 foreign 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 foreign 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 HebrewWe 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 foreign, for what made moſt for their intereſt) until Ezra, and Nehemiah, with the reſt of Jewiſh Reformers (who endeavored the reedifying of the Temple, and the reſtoring as well the Eccleſiaſtick, as Politick Government) rejected their Aſsiſtance, and Contributions. Which repulſe theſe Samaritans (who pretended to worſhip the ſame God with the Jews) received with ſo much indignation, as that they did what they could, both by calumnies ſuggeſted to the Perſian Kings, as alſo by building the Garizitan Temple, to oppoſe, and undermine the zelous undertakings of the Jewiſh Reformers: as Joſeph Antiq: l. 11. c. 4. The Samaritans (ſaith he) accuſed the Jews that they fortified the Citie, and built a Temple more like unto a Caſtel, than a Church: aſſerting alſo, that this made not for the Kings intereſt &c. Hence ſprang an inveterate hatred 'twixt the Samaritans and Jews, as John 4.9. John. 4.9.and that which added to it, was this; that many of the profligate Jews fled to the Samaritans. The Jews and Samaritans contended before Ptolomaus Lagus touching the Autority of their Temple. Hircaenus deſtroyed Samaria, and the Garizitan Temple. Herod rebuildeth both one and t'other. Yet the Samaritans, deſpiſing Herods Temple, choſe rather to worſhip on a bare Altar in mount Garizim; Walton in Bibl. Polygl. Prol. 11.which ſome gather from the Words of the Samaritan Woman, John 4.20. our Fathers worſhipped in this Mountain &c. After the Garizitan Temple was erected, the Samaritans, rejecting their Idols, worſhipped one only God; and had their Prieſts, at leaſt as they pretended, out of the houſe of Aaron. Yet they received only the Pentateuch or 5 books of Moſes; becauſe, when the ten Tribes revolted from Rehoboam, the other books were few of them extant, and thoſe that were, not ſo common and received: beſides, the Prophets were generally very invective againſt the ten Tribes; which inclined them to reject their Prophecies. The greateſt ſpecimen we have of the Samaritan Tongue, is in the Samaritan Pentateuch; which is evidently the ſame, for ſubſtance with the Hebrew. Yea ſome learned men make the Samaritan Character, the ſame to be the old Hebrew; and the preſent Hebrew character, with the old Chaldean: whence alſo they conclude, that the Grecian Alphabet was formed not out of the preſent Hebrew character, but out of the Samaritan, by an inverſion of the letters: which Bochart alſo in a perſonal conference, acquainted me with: of which more in the following chap. 12. §. 3, 4.
§. 12. Of the Ethiopick Tongue its cognation with and derivation from the Hebrew. That Chus Ezech. 29.10. is ill expounded for Ethiopia ſee Ralegh Hiſt. part 1. B. 1. c. 8. §. 10. †. 3.As for the Ethiopick Language; we need ſay but little. Ethiopia, in the Scripture, is deſcribed by the Land of Lud, (not of Chus as many verſions upon miſtaken grounds have it) according to Bochart, VValton, Sr VValter Ralegh and others. The Ethiopick Tongue has great Affinity with the Chaldean; and therefore is by ſome, made the ſame with it. Scaliger atteſts, that the Ethiopians call themſelves Chaldeans; and that not without cauſe; becauſe of thoſe many ſacred and profane books, which they have, written in their moſt elegant and ancient Tongue, ſo near akin to the Chaldee, or Aſſyriack. So VVaſerus (in notis ad Geſn: Mithridat: cap. 2.) ſaies, that the Ethiopick Tongue is next unto the Chaldaick, and Aſſyrian, as alſo to the Hebrew; which the Reliques of the Chriſtians brought into Ethiopia. Marianus Victorius (who was the firſt that reduced the Ethiopick Tongue to rules of Grammar) in his Proem: tels us, that the Ethiopians call their Tongue Chaldean, as that which ſprang from the Babylonick of Chaldea, and is very like to the Hebraick, from which it derives its origination, as well as the Syriack, Arabick, and alſo Babylonick, or Aſſyriack. Whence he concludes, that this Ethiopick Language may eaſily be learned by thoſe who are skilled in the Hebraick. Niceph. l. 9. cap. 18. relates, that in times long paſt, many Colonies wandred from Aſſyria unto Ethiopia and ſo conveyed the Chaldee Tongue thither. The Affinity 'twixt the Ethiopick Language, and the Chaldaick, as alſo the Hebraick, will eaſily appear to any that ſhall confer the Ethiopick verſions of the Pſalmes, and N. T. with the Hebrew and Chaldee. Diodor. Sicul. lib. 4. affirmes that the Ethiopians, at firſt, had the ſame Letters with the Egyptians. Mariana Victorius makes three Dialects of the Ethiopick Tongue, the Vernacule, the Babylonick, the ſacred &c. See more of this VValton in Bibl. Polyglot. Proleg. 15. de Lingua Aethiopica.