The Court of the Gentiles, Discourse · Part 1 · Book 2 · Chapter 7
CHAP. VII. The Theogonie of the Phenician and Egyptian Gods, with their Hebrew origination.
Baal from foreign, and Bel from foreign El. Beelſamen from foreign. Beelzebub, 2 King. 1.2. foreign. Baal Peor, Pſ. 106.28. Numb. 25.1,2,3. Moloch the ſame with Baal. Adramelech and Anamelech. 2 King. 17.31. Eſa. 30.33. Tophet and Gehinnom, whence foreign. The Samothracian Cabiri, Phenician Gods. foreign from foreign God's name, Pſ. 119.137. Cabiri from foreign. Axieros foreign. Axiokerſos from foreign. Cadmilus from foreign, the miniſter of God. Eliun from foreign, God's name. foreign from foreign, Jud. 8.33. Plautus's Paenulus: Alonim &c. from Gen. 14.19. Ilus from foreign El; whence alſo foreign, and Heliogabalus. foreign from foreign Elohim. foreign from foreign, Gen. 28.18. The Egyptian Gods, their original Hebrew. Apis, a ſymbol of Joſeph; ſo Serapis, from foreign, Gen. 45.8. Oſiris the ſame with Moſes or Adam, as Iſis with Eve, from Iſcha. Mnevis the ſame with Joſeph. Of Orus, Remphan, &c. The Metamorphoſes of the Gods in Egypt. The cauſes of Mythologick Theologie.
§. 1. The Theogonie of the Phenician Gods Hebraick.HAving gone through Helleniſme, or the Grecian foreign, we now paſſe on to the Oriental Gods, with endeavors to demonſtrate how their Genealogie, Names, and Attributes, received their derivation from the ſacred Language and Oracles. We ſhall begin with the Phenician Gods, which were the firſt, if not as to time, yet as to dignitie; whence the Grecians traduced the chiefeſt of their Gods. Of Baal from foreign, and Bel from foreign El.And amongſt the Phenician Gods, the chief was Baal, Bel, or Belus; concerning which there is ſome difference amongſt Philologiſts; yet all unanimouſly concur in this, that its origination was from ſome Hebrew and ſacred name; which will evidently appear from the notation thereof. Damaſcius, in the life of Iſidore, mentioned by Photius, tels us, foreign: The Phenicians and Syrians call Saturne El, Bel, and Bolathen. Voſſius makes Bel the contract of Beel, from foreign Baal, the Lord, which name belonged originally to God, as it appears from Hoſea 2.16,17. Hoſ. 2.16,17.But Servius, on Virgil, ſuppoſeth Bel to come of foreign El, Gods name; whence the Greek foreign El, and the Digamma being added, foreign Bel, and ſo Belus. Bochart, in a perſonal conference he favored me with, gave me a good conciliation of theſe two opinions, by affirming, that there was originally a twofold Belus, the one Aſſyrian, from foreign, Heb. foreign, originally foreign, the Aſſyrian God; whence Nimrod, the firſt of the Aſſyrian Monarchie, was called Belus: the other Belus was a Phenician, from foreign Baal, the Phenician God; whence Ithobaal, King of Tyre, and Jezabel his daughter; as alſo many of the Phenician Kings, who were called Belus. Tis true; Bochart makes the Phenician foreign Baal, to have had its original from the firſt Phenician King of that name; but yet I conceive it not improbable, but that the firſt Phenician King, might be ſo called from their Gods name foreign Baal; which was the title they gave the Sun, from his office, Gen. 1.16. as he was reputed the Lord of Heaven: or elſe, which ſeems moſt probable, we may ſuppoſe the Phenicians to have had various foreign Baalim; ſome ſupreme, which they ſtiled foreign, natural and immortal Gods; ſuch were the Sun and Moon: others, which they ſtiled foreign, mortal Gods, viz. the ſouls of their great Heroes and Kings. As for the former ſupreme natural Gods, they called the Sun Baal, and the Moon Baaltis or Beltis, that is, in the Scripture language, the Queen of Heaven. As for the mortal or made Baalim, they were no other than the Souls of their chief Heroes, or Princes, which after their death received an foreign, or Deification; and ſo became a kind of midling Gods, or Mediators betwixt the ſupreme Gods and men, (which the Greeks called foreign Demons) whereof we find frequent mention in Scripture as Jud. 10.6.13. The Supreme Baal ſtiled Beelſamen.The Phenicians ſtiled their ſupreme Baal foreign Baal Samen. So Sanchoniathon, according to the Verſion of Philo Byblius, in Euſebius praepar. lib. 1. cap. 7. foreign A drought happening, they lift up their hands to heaven, to the Sun. For this (ſaies Sanchoniathon) they account the only God; calling him Belſamen, the Lord of Heaven. Beelſamen here, according to Philo Byblius's explication, is in the Phenician Tongue foreign beelſamen i.e. the Lord of Heaven: whence Philo Byblius immediately ſubjoins. foreign which is in the Phenician Tongue, Lord of heaven. To which he addes: foreign, but in the Greek tongue, he is zeus Jupiter. So that Belſamen is the ſame with foreign Jupiter Olympius. So Voſsius, de Idolol. lib. 2. cap. 4. This (ſaies he) we may confirme from the Hebrew Tongue, which differs in dialect only from the Phenician. For what the Phenicians pronounce Beelſamen, the Hebrews write foreign baal Schamaim, i.e. Lord of heaven &c. Thus alſo Bochart (Can. lib. 1. cap. 42.) And indeed all this touching Belſamen, Sanchoniathon ſeems to have evidently traduced from that function or Office, which God had laid on the Sun, mentioned Gen. 1.16. the greater light to rule the day as Pſal. 136.8.
§. 2. The Theogonie of Baalzebub. 2 King. 1.2.This Phenician God Beelſamen, the Jews called Beelzebub, as 2 King. 1.2. Baalzebub the God of Ekron. Concerning the Etymon of Baalzebub, various are the conjectures of the Learned. The additament foreign zebub ſignifies a flie: whence ſome think it was added by the Jews in a way of opprobium, or ſcorne; as if one ſhould ſay, the Lord of a flie. It is moſt probable, that this name Beelzebub was given this Idol God, not by the Accaronites or Phenicians, but by the Jews; and that from a great contempt and juſt hatred of the Accaronitick Idolatrie. Yea Voſſius (de Idolol. lib. 2. cap. 4.) following the conjecture of learned Joſ. Scaliger herein, thinks that this name Beelzebub was curtaild by the Jews; who, by an eaſy mutation, turned the Accaronitick name (according to Scaliger) foreign baal zebahim, the Lord of Sacrifices, into the contemptuous Title of foreign Baal zebub, the Lord of flies, i.e. a God that regarded only flies; or that could not drive away the flies, by reaſon of their multitude, from the Sacrifices. This name Beelzebub is, in the New Teſtament, changedinto foreign Beelzebul. foreign being made foreign zebul, for greater contempt ſake: for foreign ſignifies dung or abominable, by which name the Gentile Gods are characterized, 2 King. 23.24. 2 Kings 23.24.whence this name foreign is in the New Teſtament applied to the Prince of the Devils: as indeed this Accaronitick Beelzebub was the chief of their Idols. Hence alſo Hell was by the Greeks called Accaron, according to that of the poet, Acheronta movebo; becauſe Beelzebub the Prince of thoſe Demon Idols, was God of Accaron, as Mede and Bochart. The like Glaſsius (lib. 4. Grammat. S. Tract. 3. obſerv. 4.) The name Baalzebub 2. Kin. 1.2. 2 Kings 1.2.which in the New Teſtament is written foreign, B being changed into L. Mat. 12.24. Mat. 12.24.Luk. 11.15. refers to the Idol of Ekron, and ſignifies the Lord of a flie or flies: peradventure becauſe it was thought to drive away thoſe pernicious flies which infeſted the Ekronitiſh countrey, as Hercules was ſtiled foreign, from his driving away Locuſts, and Apollo foreign, from diſperſing the Phrygian mice. The Jews traduced the name of this Idol to expreſſe the Devil by, and moreover changed Beelzebub into Beelzebul, which …ignifies the Lord of dung. See more of this in Selden de Diiſ. Syrum Syntag. 2. p. 211. That Beelzebub was the ſame with Beelſamen &c. See Owen de Idolol. lib. 5. c. 5.
§. 3. The Theogonie of Baal Peor Hebraick. Num. 25.2,3,6. Hoſ. 9.10.This Phenician, Baal paſſed amongſt the Moabites and Midianites under the Name of Baal Peor. So Numb. 25.2,3,6. Pſal. 106.28. Hoſ. 9.10. foreign Baal peor, which the LXX render foreign. He was called Baalpeor from the mountain Peor, where he was worſhipped as Num. 23.28. So Apollinaris (Catena patrum Graecorum) on Pſa. 106.28. Pſal. 106.28.And they were joined to Baal peor] foreign: The Idol of Baal is in the place of Peor; but the Greeks call Baal Belus, whom they affirme alſo to be Saturne. Joſeph Scaliger makes Baal Peor to ſignifie the ſame with foreign Thundering Jupiter. Jerom on Hoſ. 9. lib. 2. tels us, that Baal peor the Idol of the Moabites, is the ſame with Priapus. So Iſidorus Orig. lib. 8. cap. 11. Baalpeor (ſaies he) is interpreted an image of ignominie; for it was an Idol of Moab, ſirnamed Baal, on the mount of Peor, which the Latins call Priapus, the God of Gardens, &c. That this Baal peor was the ſame with the Grecian Priapus, ſeems evident by their parallel ſacrifices and worſhip. For, as fornication was a main piece of worſhip, they performed to their laſcivious God Priapus, ſo we find the ſame performed to Baal peor, even by the Iſraelites. Num. 25.1,2,3.So Numb. 25.1. Iſrael is ſaid to commit whoredom with the daughters of Moab: which is explicated v. 2. by bowing down to their Gods] i.e. in a way of fornication: whence 'tis ſaid verſ. 3. Iſrael joined himſelf to Baal peor] i.e. worſhipped him by fornication. We have it expreſſed in the ſame manner, Pſal. 206.28.Pſal. 106.28. By, joining themſelves to Baal peor, is ment their worſhipping him by fornication: and by eating the ſacrifices of the dead we muſt underſtand (with Auſtin on this place) their ſacrificing to dead men, as to Gods or Baalim. They worſhipt Baal peor, their chief God, (which Veſsius makes to be the Sun) by fornication and ſacrifices: or elſe we may refer theſe ſacrifices of the dead to thoſe they performed to their inferior Baalim, which were but ſome noble Heroes or Princes; who after their death were deifyed, and ſo became midling Gods or Mediators; as elſewhere, But thus much for Baal peor, concerning whom, ſee more Voſsius de Idololatr. lib. 2. c. 7.
§. 4. Moloch amongſt the Ammonites the ſame with Baal.The Phenician Baal paſſed amongſt the Ammonites under the name of Moloch, from foreign Melek, the King. So 1 King. 11.7.1 King. 11.7. Moloch is ſtiled the Abomination of Ammon, which v. 5. is ſtiled Milcom, &c. Lev. 18.21. Lev. 20.2,3,4,5. 2 Kings 23.10.So Lev. 18.21. Lev. 20.2,3,4,5. 2 Kings 23.10. Amos 5.26. Act. 7.43.Thus Amos 5.26. with the parallel, Act. 7.43. we find mention of the Tabernacle of Moloch; where Iunius and Tremelius ſubjoin this exegetick Note: You have miniſtred in ſhew in the Tabernacle of the Living God; but you have worſhipped really Moloch, the God of the Ammonites, (which by your impietie you have made yours) and other Gods of the Heathens, Synecdochically. This God of the Ammonites the Prophet, in this place onelyonly, mentions, becauſe the Ammonites being their neighbors, he would more ſharply ſtrike at their Idolatrie. Tarnovius ſaies, that the Affixe in foreign notes, that the Iſraelites framed an Idol proper to themſelves, according to the forme of the Ammonitick Idol. See more Glaſſius Gram S. lib. 4. Tract. 3. obſerv. 17. (pag. 867. edit. 2a.) That Moloch is the ſame with Baal or Belus, appears 1. from the parallel import of the names: for as Baal …ignifies Lord, ſo Moloch King. 2. We find them alſo both joined in one word, Malech Belus, i.e. Lord King. 3. Their identitie is farther evident from the image of Moloch; which conſiſted of 7 conclaves, relating to the Sun, Moon, and 5. Planets; anſwerable to that of Baal. 4. Baal and Moloch had alſo the ſame reference: for as Baal paſſed for the Sun and Saturne, ſo Moloch. 5. Their Identitie is farther apparent from the ſamenes of their worſhip. So Owen (de Idololatr. lib. cap. 7.) That Moloch (ſaies he) is the ſame with Baal, ſeems to be evident from the ſamenes of their worſhip: for they ſacrificed alſo their ſons to Baal and that in the valley of Hinnom, as Jer. 7.31. &c. As for the worſhip performed to Moloch, we have a general account thereof in the Scriptures above named; namely, that the Parents in honor of this Idol God, were wont to traduce their children through the fire. This Traduction, as Voſſius (de Idolo. lib. 2. cap. 5.) will have it, was not a burning of them, but februation, i.e. purgation of them; or a certain kind of expiation, wherein the children were led or drawn by the Prieſts, or parents, through a ſpace between two great fires, &c. This he conceives is the meaning of all theſe Scriptures which mention their paſſing through the fire, not their combuſtion. Though he denies not, but that, beſides this kind of Februation, there were alſo expiations made by burning of perſons in times of calamitie, &c. This explication of that Learned man ſeems not to anſwer fully the mind and import of thoſe Scriptures, which mention the ſacrificing their children to Moloch: Pſ. 106.37.38.for Pſal. 106.37,38. tis ſaid, they ſacrificed their ſons and daughters to Devils, and ſhed iunocent bloud, the bloud of their ſons &c. Adramelech and Anamelech.Unto Moloch we may refer the Gods of Sepharvajim, Adramelech, and Anamelech; to whom alſo they burned their ſons, 2 King. 17.31.as 2 King. 17.31. Adramelech, from foreign, ſignifies the great and valiant Moloch, or King. foreign Addir is an attribute given unto God, which ſignifies properly potent, valiant, great, excellent, as Pſal. 93 4. Anamelech imports the oracle, or anſwer of Moloch: for foreign implies an anſwer. Or elſe it may be derived from the Arabick foreign, which ſignifies rich, as Voſſ. lib. 2. c. 5. Bochart (Can. lib. 1. cap. 28. fol. 584.) tels us, that Adranus is the name of a Syrian or Phenician God, as the Compound Adra-melech, 2 King. 17.31. which Idol, ſome of the Hebrews make to have the effigies of a Mule, others of a Peacock. This Adramelech ſignifies a magnifick King, &c. I ſhall conclude this of Moloch, with that account I find of him in Bochart, (Can. lib. 1. cap. 28. fol. 528.) Tophet, amongſt the Hebrews, is foreign the fire of Gehinnom, i.e. the valley of Hinnom, or Hell, Job. 17.6. Eſa. 30.33.as they take it Job. 17.6. and Eſa. 30.33. the tranſlation being taken from the valley of Tophet, which is alſo Gehinnom; in which they were wont to caſt their children alive into the fire, in honor of their Idol Moloch, 2 King. 23.10. Jer. 7.31,32.as 2 King. 23.10. and Jer. 7.31.32. which cuſtome the Phenicians uſurped before Moſes's time; as it appears Levit. 18.21. Deut. 18.10. and the Carthaginians reteined this impious ſuperſtition even unto Hannibal's time. Thus Bochart.
§. 5. The Samothracian Cabiri, Phenician Gods.Amongſt the Phenician Gods we may reckon the four Samothracian Gods, The Samothracian Cabiri Phenician Gods.called Cabiri, which, though worſhipped in Samothrace, yet were they of Phenician origination, and extract, as 'twill appear by the conſideration of particulars. We have a good general account of theſe Cabiri in the ancient Scholiaſt on Apollonius Argonautic foreign 1, Thus, foreign They worſhipped in Samothrace, the Cabiri, whoſe names are mentioned by Muaſeas. They are in number four, Axieros, Axiokerſa, Axiokerſos, Kaſmilos. Axieros truely is Ceres; Axiekerſa Proſerpine; Axiekerſos, Pluto, or Ades; and the fourth, Caſmilus, is Mercurie; as Dionyſodorus relates their names. Thus the Scholiaſt. That theſe Cabiri were of Phenician extract, is evident by what we find of them in the fragments of Philo Byblius, taken out of Sanchoniathon, as Euſebius praepar. lib. 1. foreign from Sydyk ſprang the Dioſcuri or Cabiri. Sydyk or Sadyk from Saddik Gods name.We find the like mention'd by Damaſcius, in Photius: foreign Sadyk begat children which, they interpret Dioſcuri & Cabiri. Firſt Sydyk or Sadyk was a Phenician God, yea their chiefeſt God, anſwering to the Grecian Jupiter, and no other than a Satanick Ape of the ſacred name foreign Saddik, attributed to the true God of Iſrael, Pſal. 119.137.as Pſal. 119.137. and elſe where. And as the parent Sadyk, ſo all his children called Cabiri, were alſo of Phenician and Hebrew extract. This is excellently well demonſtrated by Bochart, Can lib. 1. cap. 12. fol. 426. where he aſſerts that the Cabiri, from foreign Great, were Phenician Gods worſhipped chiefly at Berytum: and all the Samothracian Cabiri were of Phenician origination, as their names import. Cabbir.The ſame Bochart (Can. lib. 2. cap. 2. fol. 784.) on theſe words of Sanchoniathon [foreign] affirmes, that the foreign Cabbirim were the Great and potent Phenician Gods, as the word imports. This will be put out of doubt by an examen of the particulars. Axieros Ceres.The firſt of theſe Cabiri, as mentioned by the Scholiaſt on Apollonius, is foreign, whom he interprets Ceres: and ſo indeed the Phenician ſignifies (according to Bocharts Origination) the God of the Earth: for Axieros amongſt the Phenicians ſoundeth foreign Achazi-eres, i.e. the Earth is my poſſeſsion or Dominion; which was Ceres her title. Axiokerſa Proſerpine.Thence follows Axiokerſa and Axiokerſos which differ only in gender and termination, and are by the Scholiaſt attributed to Proſerpine and Pluto, whereunto they anſwer according to the Phenician Origination: for foreign keres ſignifies deſtruction and death, as in Jer. 46.20. Axickerſos Pluto.and ſo foreign Achazi Keres, death is my dominion or poſſeſsion, according to the Hebrew character of the Devil, Heb. 2.14. whom the Grecians called foreign, from foreign the Earth, and the Phenicians foreign Muth, Death, and the Latins Pluto: as before chap. 4. §. 5. Caſmilus Mercurie,Laſtly foreign Caſmilus, or Cadmilus, another of the Phenician Cabiri, is the ſame with foreign Chadmel, which ſignifies the miniſter of God, proportionable to Mercuries name, who paſſed for the Miniſter of the Gods. So Bochart (Can. lib. 1. cap. 12. fol. 429.) Chadmel (ſaies he) Mercurie is changed into Cadmilus, becauſe the Phenician foreign is by the Greeks rendred foreign, whence, in the Phenician Theologie, foreign is the ſame with foreign; namely Saturne is callel foreign el, thence foreign, as in Damaſcius. Yea Bochart, in the ſame place proves, that the very Prieſt of theſe Cabiri, called by the Greeks foreign or foreign, as Heſychius, foreign, was of Hebrew origination; Coes from foreign Coen.for foreign Coes is the ſame with the Hebrew foreign Coen a Prieſt: It being uſual with the Greeks, from Hebrew words ending in N, to forme their Accuſatives; as from Jonathan foreign.
§. 6. Of Eſun his Thcogonie, or Genealogic, and Attributes from ſacred n…es and ſtories.Hence there follows, in Sanchoniathon's foreign or deſcription of the Phenician Gods, another Generation of Gods called Eliun, &c. Philo Byblius words are theſe foreign, According to theſe is generated Eliun, called the moſt High. The Greek foreign Eliun is exactly the ſame with the Hebrew foreign Elion, a name in a peculiar manner attributed to God, ſignifying the Moſt High; and ſo indeed Philo explicates his name, calling him foreign, the Moſt High. This God Eliun had for his wife foreign, i.e. in the Phenieian and Hebrew foreign berith, a covenant. Beruth, her Theogonie Judg. 8.33.We find mention of this Goddeſſe Judg. 8.33. Baal-Berith their God: which, as it ſeems probable, had its original from a ſatanick imitation, of Gods entring into covenant with Abraham; whence he was ſtiled a God of, or in covenant: And hence the Devil (who affected nothing more than to be an Ape of the Great God) would needs aſſume the ſame ſtile of foreign, in the Phenician foreign Elion Berith, the Moſt High of (or in) Covenant: which is rendred Jud. 8.33. Baal Berith, as in what precedes, C. 1. §. 3. The Carthaginians (who were but a branch of the Phenicians, as the name Poeni imports) make uſe of the ſame Title to expreſſe their ſupreme Gods by; Plautus's Paenulus,as 'tis evident by Plautus's Paenulus: (which is the greateſt Relique we have of the Punick Language) in the beginning whereof we find theſe words: N'yth alonim Valonuth: which Scaliger, in his Appendix to Emendat. Temporum; and Bochart Canaan lib. 2. cap. 6. foreign. 801. thus explicate foreign I worſhip the Gods and Goddeſſes. foreign is a particle of asking, foreign a note following the Accuſative caſe. The reaſon, ſaies Bochart, why I explicate alonim Valonuth the Gods and Goddeſſes, is given us by Scaliger. foreign is the name of God amongſt the Phenicians (as Philo Byblius teacheth us) who ſtile each of their heavenly Hoſt by this name, as in Plautus's Paenulus; & Siſenſa on that place has noted, that Alon, in the punick Tongue, is God: The Theogonie of Uranus Hebraick.Philo Byblius proceeds to ſhew, how that this foreign Eliun, called the moſt High, lived near Byblus, and begat foreign; whence the Heaven was called by this name foreign Uranus. That this whole fable of Eliun's begetting Uranus, is but a Satanick imitation of Gen. 14.19.22. is excellently demonſtrated by Bochart Can. lib. 2. cap. 2. fol. 784. That Eliun is ſaid to generate Heaven is (ſaies he) taken from Moſes's words, Gen. 14.19.22.Gen. 14.19.22. foreign The moſt High God generator of the Heavens, For foreign ſignifies alſo to generate, as the LXX render it Zach. 13.5. foreign: and ſo it ought to be rendred, Gen. 4.1. I have begotten. foreign Elion is the ſame with Philo's foreign: only for the Hebrew foreign, Philo puts foreign; which is of the ſame import, ſignifying Heaven, as alſo of Hebrew origination from foreign or light, whence foreign and foreign Heaven, as before, C. 1. §. 3. Philo addes that this Eliun or moſt High engaging with beaſts, periſhed, but was by his Poſteritie adſcribed to the Gods foreign whom his Poſteritie worſhip with drink offerings and ſacrifices. This part of the fable ſeems to refer to Adam, and Eve their engaging in conference with the ſerpent, and fall thereupon, who were notwithſtanding reputed and worſhipped as Gods, by their Idolatrous poſteritie.
§. 7. The genealogie of Ilus from El Gods name.After Eliun, and his Son Uranus, there follows, according to Sanchoniathons foreign, the ſons of Ʋranus or Heaven, which are Ilus, Baetylus, Dagon, Atlas. The firſt borne of Ʋranus was (as before chap. 1. §. 3.) Ilus. Gen. 14.19.22.So Philo Byblius foreign. Ilus who alſo was Saturne. foreign is evidently the ſame with foreign El, a proper name of God. For what the Phenicians and Hebrews write foreign El, the Greeks uſually write foreign, Ilos. So the Phenician foreign Chadmel, the miniſter of God, or Mercurie, the Greeks render foreign Cadmilos, as before. And that Sanchoniathon writ foreign El, according to the Hebrew, not foreign Ilos, (which was added by Philo Byblius) is evident by what we find mention'd, by Photius 262 out of Damaſcius; foreign: The Phenicians and Syrians call Saturne El, and Bel, and Bolathes. Where foreign is perfectly the ſame with foreign the ſtrong or mighty God: and Gen. 14.19.20. We find foreign El joined with foreign Elion. From the Phenician foreign and foreign El, or hel came (as our Engliſh Hell, ſo) the Greek foreign the Sun, which generally paſſed amongſt the Phenicians for Saturne their chiefeſt God; as elſewhere. Hence alſo the Sun was worſhipped, at Emeſa in Phenicia, under the Title of foreign or Heliogabalus. Heliogabalus.So Herodian lib. 5. foreign, This the natives worſhip, calling him, in the Phenician tongue, Elagabalus. Some give this Elaeagabalus a Greek origination, and ſo make it to ſignifie the ſun of the Gabalites. But Bochart, on more grounded reaſons, gives it a Phenician Origine from foreign Elagabal, which in Greek ſignifies, foreign, or foreign, God the fictor or Creator: which the Hebrews expreſſe by foreign, God who created all things; and the Arabians by foreign algabil, God the maker. Namely, the Phenician Philoſophers Sanchoniathon Mochus &c. perſuaded themſelves, that the Sun was the great Architect or framer of all things: whence Porphyrie cals the Sun, foreign the creator of the world. This is a paraphraſe on the Phenician name Elaeagabalus, or Heliogabalus, which was not of Greek but Phenician origination: For the Emiſſenes, amongſt whom the worſhip of this God flouriſhed, had nothing to do with the Gabalites. By all which it appears that foreign & foreign were all traduced from foreign El Gods ſacred name. The Phenician Elohim.Hence it followes in Philo Byblius, foreign, The companions of Ilus, i.e. Saturne, are called Eloeim, that is to ſay, Chronies or Saturnians. As Ilus comes from foreign El or foreign Eloah, ſo foreign from foreign Elohim Gods name, which is applied alſo to Angels and Judges.
§. 8. The Phenician Baetylia from Bethel. Gen. 28.18.Hence follows another Product of Uranus, called Baetylus, or Baetylion. So Philo Byblius out of Sanchoniathon, foreign, The God Ʋranus excogitated Baetylia, having faſhioned them into living ſtones. Bochart (Can. lib. 2. cap. 2. fo. 785) conceives, that Sanchoniathon, for living ſtones, writ foreign anointed ſtones, from the radix foreign, which amongſt the Syrians ſignifies to anoint; but, foreign and foreign being tranſpoſed, for foreign, Philo Byblius read foreign; whence he changed anointed into living ſtones. How theſe Baetylia came to be Theogonized or made Gods.And 'tis not improbable, but that the Devil might have an hand in this tranſmutation, thereby to infuſe a principle of Idolatrie into the credulous people; perſuading them, that theſe Stones were indeed living. So Damaſcius tels us, foreign, I ſaw a Baetulus moved in the Air. As for the original of theſe Baetylia, or Baetyli, 'tis made very probable by the learned Jo: Scaliger, Bochart, and Owen, that they had their original, by an hel-bred imitation, from Gen. 28.18,19. and Gen. 31.13. the ſtone which Iacob erected, as a memorial of Gods apparition to him; whence he called the name of the place Bethel, the houſe of God: and thence the Phenician Baetylia, or Baetyli. Thus Bochart Can. lib. 2. cap. 2. f. 785. Sanchoniathon called the Baetylia, anointed stones: which ſprang from the example of Iacob, Gen. 28.18.19.who Gen. 28.18. called the place Bethel &c. Gen. 31.13.which God confirmes Gen. 31.13. The Phenicians therefore imitating this, firſt worſhipped this very ſtone, which the Patriarch anointed. So Scaliger in Euſeb. (fol. 198. edit. 1a.) tels us, that the Iews relate ſo much; namely, that although that Cippus (or ſtone) was at firſt beloved by God, in the times of the Patriarchs, yet afterwards he hated it, becauſe the Cananites turned it into an Idol. Neither did the Phenicians onelyonly worſhip this ſtone at Bethel, but alſo, in imitation of this Rite, erected ſeveral other Baetylia, and that on the very ſame occaſion. For look as Jacob erected this pillar of ſtone, as a memorial of God's Apparition to him; ſo in like manner the ſuperſtitious Pagans, both Phenicians and Grecians, upon ſome imaginarie foreign or Apparition of ſome God, (or the Devil rather) would erect their Baetylia, or Pillars, in commemoration of ſuch an Apparition. So Photius, out of Damaſcius, tels us: foreign &c. that near Heliopolis, in Syria, Aſclepiades aſcended the mountain of Libanus, and ſaw many Baetylia or Baetyli, concerning which he relates many miracles. He relates alſo, that theſe Baetylia were conſecrated ſome to Saturne, ſome to Jupiter, and ſome to others &c. So Phavorinus: foreign: Baetylus is a ſtone which ſtands at Heliopolis, near Libanus. This ſtone ſome alſo call foreign ſtelae, which is the ſame word by which the LXX render Jacob's pillar, Gen. 28.18. foreign, where the LXX read it foreign: ſo Lev. 20.21. Abaddir the ſame with Baetylus.Again, this Baetylus or Baetylion is by ſome called Abdir, Abadir, Abaddir. So Priſcianus lib. 5. Abadir is God: alſo that ſtone which Saturne devoured for Jupiter, called by the Greeks Baetylus, has the ſame name given it. Bochart (Can. lib. 2. cap. 2.) thinks this Abdir or Abaddir, to be derived from foreign Ebin dir, which ſignifies a round ſtone: for ſuch was the figure of the Phenician Baetylia, as Damaſcius in Photius: The Baetylus was a globe exact and round, of a whitiſh color, in length the Diameter of a ſpan; but it appeared ſometimes greater; ſometimes leſſer, ſometimes alſo of a purple color. Or elſe Abaddir may be the ſame with the Hebrew foreign Ab-addir, the magnifick father; by which name the Phenicians called their Gods, as Auſtin Epiſt. 44. All which laid together gives us evident notices, that this Baetylus (the product or iſſue of Uranus) was but a corrupt Ape of Jacob's Bethel, Gen. 28.18. &c. See more of this in Owen de Idololatr. lib. 3. cap. 8. pag. 224. Alſo Bochart Can. lib. 2. cap. 2. and Stillingf. Orig. S. book 3. cap. 5. ſect. 10.
§. 9. The Theogonie of Dagon.We find mention alſo in Sanchoniathon, of Dagon, foreign, Dagon who is Siton: ſo in what follows, foreign: Dagon, becauſe he found out bread-corne and husbandrie, is called Iupiter the Husbandman: whence Dagon is referred to foreign bread corne, as Bochart. We find frequent mention of this God in Scripture, 1 Sam. 5.1.as 1 Sam. 5.1. &c. There were ſeveral other Phenician Gods (already mentioned,) which had an Hebrew extract. Taautus.As Taautus, the ſame with Canaan and Mercurie, of whom ſee chap. 4. §. 4. foreign Muth.Muth, the ſame with Pluto; as chap. 4. §. 5. Aſtarte.Aſtarte, or Aſhtaroth, the ſame with Juno: chap. 2. §. 4. Baaltis.Baaltis, the Queen of Heaven: Jer. 7.18. as chap 2. §. 7. Melcarthus.Melcarthus, the ſame with Hercules: chap. 5. §. 4. Azizus.Azizus, Mars: c. 5. §. 5. Chryſor.Chryſor, from foreign, the ſame with Vulcan, or Tubalcain: chap. 6. §. 1. of this book.
§. 10. The Egyptian Gods, their Theogonie of Hebrew original.Having gone through the genealogies of the Phenician Gods, we now proceed to the Egyptian; wherein we doubt not but to give evident notices of their Hebrew origination. Bochart, in a conference, aſſured me, that none of the Egyptian Gods were more ancient than the Patriarchs, Ioſeph, &c.
1. Apis, a ſymbol of Joſeph; which is proved by 3 particulars.I ſhall begin with Apis, which ſeems apparently a ſymbol of the Patriarch Ioſeph; as Voſsius (de Idololatr. lib. 1. cap. 29.) has well demonſtrated. So Iulius Maternus, and Ruffinus lib. 2. Hiſtor. Eccleſ. cap. 23. Alſo Suidas, in foreign, tels us, that Apis was a ſymbol of Ioſeph, &c. Voſſius makes this probable, 1. From the greatnes of the benefits, which the Egyptians received from Ioſeph, which no ſymbol was ſo apt to expreſſe as the Egyptian Apis, made in the forme of a bullock; and ſo reſembling the fat and lean Kine: yea, we find the ſpirit of God Deut. 33.17. comparing Ioſeph to a bullock. So Sandford de deſcenſu Chriſti l 1. §. 19. Ioſeph alſo is Apis, who, for the ſupplie of bread corne afforded to the Egyptians, was worſhipped under the forme of an Oxe, (ſo that none may wonder he is mentioned in Scripture under the forme of an Oxe, Deut 33.17.Deut. 33.17.) according to which reſemblance alſo Minucius, in times paſt, the Prefect of Proviſion at Rome, was in very like manner honored with the forme of a golden Oxe, or Bull. 2. The ſame is demonſtrated from the great reverence and eſteem Pharaoh and the Egyptians had for Ioſeph; who received from them, whilſt alive, the greateſt ſymbols of honor that might be. Pharaoh made him keeper of his Seal; clothed him with a princely Robe and chain of Gold; called him Saphenath paneah, i.e. according to Onkelos and Ionathan, the Interpreter of ſecrets; and laſtly made him High Steward of Egypt. Neither can we ſuppoſe, but that he, who was ſo greatly honored by them whilſt living, had alſo as great honor after his death; eſpecially if we conſider, that it was the mode of the Egyptians to preſerve the memories of their noble Benefactors, by ſome ſignificative Hieroglyphicks, or Symbols; which, though at firſt were intended for civil commemoration onelyonly, yet were afterwards abuſed to Idolatrie. Thus Suidas (in Sarapis) tels us, that Apis being dead, had a Temple built for him, wherein was nouriſhed a Bullock, the ſymbol of an Husbandman. 3. The ſame may be evinced from the very names Apis and Serapis. Apis, from foreign, Gen. 45.8.For Apis ſeems evidently a derivative from foreign ab, a Father, as Ioſeph ſtiles himſelf Gen. 45.8. foreign for a father to Pharaoh: whence Voſſius inclines to think, that acclammation foreign abrech, which Pharaoh commanded to be made before Ioſeph, had its riſe: for Onkelos makes it a compound of foreign ab, a father, and foreign rech, rex, a King. Serapis, the ſame with Apis.As for Serapis, it was the ſame with Apis, and alſo a ſymbol of Ioſeph: which Voſsius collects from this. 1. That it had a Buſhel on its head; as a ſymbol of Ioſeph's providing Corne for the Egyptians. So Suidas in foreign. 2. From the Etymon of Serapis; which is derived either from foreign an Oxe, or from foreign ſor, a prince, and Apis: both of which are applicable to Joſeph, &c.
2. Oſiris, the ſame with Moſes.Next follows Oſiris, who by the beſt conjectures we can make, ſeems to be the ſame with Moſes. For 1. Diodorus tels us, that Oſiris was called by the Greeks foreign, the name of Bacchus, i.e. foreign Jupiter's ſon, and foreign Nyſa, a place in Arabia, where Moſes was; as before chap. 3. §. 3. 2. The body of Oſiris was ſaid to be buried in an Iland of Nilus: as Moſes was caſt into the river. 3. Diodorus tels us, that Hercules was the chief Captain of Oſiris's armie: that Joſhua was Hercules, who accompanied Moſes out of Egypt, and commanded the Iſraelites in their military exploits, we have before proved chap. 5. §. 3. 4. Again, Diodorus ſaies, that Oſiris had in his armie foreign Anubis, covered over with a dogs skin; which thence was pictured with a dogs head, and called foreign the dog-keeper &c. All which ſeems to refer to Calcb's name, which ſignifies a dog, &c. 5. Farther, Pan is ſaid to war under Oſiris. By Pan is meant the Jewiſh Meſsias, who was the Shepherd of Iſrael, and led them in the wildernes, as before chap. 6. §. 5. &c. 6. Laſtly, Oſiris is ſaid to have Hornes &c. from the miſtake of Moſes's character, who is thence pictured with hornes. Oſiris, the ſame with Joſeph.Sandford de deſcenſu Chriſtil. 1. §. 18. makes Oſiris the ſame with Joſeph. Moſes (ſaies he) with the Princes of the Tribes, carried up the bones of Joſeph unto Canaan; hence the Poets fable of Oſiris's bones &c. For Joſeph was that old Oſiris, whom Pan nouriſhed, whom I conjecture to be Iſrael. Oſiris, conſidered Phyſically, was the Sun, as hereafter c. 8. § 9. Of Oſiris ſee more Voſsius de Idololatr. l. 1. cap. 30. where he makes a threefold Oſiris, the 1. Egyptian, the ſame with Mitſraim: the 2. Theban: the 3. Arabian, the ſame with Bacchus, and ſo with Moſes, as before chap. 3. §. 3. But Plutarch and Diodorus ſeem to make the Egyptian Oſiris the ſame with the Arabian. So Nonnus Dionyſiacon 4o. foreign, and of Oſiris the Aegyptian Bacchus &c. Oſiris, the ſame with Adam, as Iſis the ſamewith Eve.Otherwiſe, we may make Oſiris the ſame with Adam, and ſo his wife Iſis the ſame with Eve; from Iſcha, which in Hebrew ſignifies a wife, as Voſſius de Idol. lib. 1. cap. 3.8. Iſis vera Gentilium Moſis mater eſt. Sanf. l. 1. §. 18.Sandford de deſcenſu l. 1. §. 18. makes Iſis to be the ſame with Moſes's Mother, as before c. 3. §. 3. See more of Iſis chap. 2. §. 5. of June: and of Oſiris chap. 8. §. 9.
3. Mnevis, a ſacred Bull at Heliopolis.Another of the Egyptian Gods was called Mnevis, a ſacred bull, worſhipped at Heliopolis. So Plutarch. lib. de Iſide & Oſiride: foreign: The Bull, which is nouriſhed at Heliopolis, called Mnevis, (which is ſacred to Oſiris, and, as ſome think, the father of Apis) is black, and next in honor after Apis. Voſsius (Idol. lib. 1. cap. 29.) ſuppoſeth Mnevis and Apis two diſtinct ſacred buls, whereof Apis was worſhipped at Memphis, and Mnevis at Heliopolis. Albeit we allow them to be diſtinct, as to the ſeat of their worſhip, and ſome Rites; yet, I conceive, we may grant them to have the ſame original Idea and platforme; namely Ioſeph, who was worſhipped by them of Memphis under the forme of Apis, and by them of Heliopolis under the ſymbol of Mnevis. Voſſius de Idol. lib. 1. cap. 27. makes Mnevis a ſymbol of Menas, the firſt Egyptian King, whom Herodotus cals foreign Men; whence the German and our Engliſh, Man, which refers to Adam, as before ch. 4. §. 4. Mnevis confidered phyſically, was a ſymbol of the Sun: as c. 8. §. 4.
4. Aaron, frater Moſis; verus Gentilium Orus eſt, frater Oſiridis. Sand. deſ. l. 1. §. 19.Another Egyptian God was Orus, who, taken hiſtorically, is ſuppoſed to be Aaron; but if we conſider him phyſically, ſo he is the ſame with the Sun, from foreign Or, the Sun, or light, as chap. 8. §. 9.
5. That Remphan Act. 7.43. was an Egyptian God, and the ſame with foreign Cijun, Amos 5.26. as alſo with Saturne, ſee what precedes chap. 2. §. 8.
6. Aegyptiorum Dii qui apud Poetas celebrantur, populorum Iſraeliticorū duodecim tribus ſunt. Sand. deſc. l. 1. §. 20.The Poets fable, that the Gods, who fought againſt the Giants, came out of Egypt &c. This ſome refer to the twelve Tribes of the Iſraelites, that came out of Egypt under the conduct of Moſes &c. Thus Sandf. Deſcenſ. l. 1. §. 20. The fables agree, that the Gods, with whom the Giants fought, came out of Egypt: theſe were the twelve Tribes. They conſtitute father Bacchus the General of the whole Armie: this is Moſes, &c. The ſame is more largely aſſerted by Dickinſon, Delph. Phoeniciz. c. 2. of which ſee B. 3. c. 8. §. 1.
§. 11. The Metamorphoſes of the Egyptian Gods.I ſhall conclude this diſcourſe of the Pagan foreign, or genealogie of their Gods, with an ingenious obſervation of Bochart, in Hiſtor. de Animal. ſacris, part. 2. lib. 1. cap. 10. fol. 62. wherein he gives us the original of the fabulous Metamorphoſes of the Gods in Egypt, drawn from Hebrew paranomaſies. The Egyptians (ſaith he) fable, that Iſis was changed into a Swallow; becauſe Iſis openly alludes to foreign Sis, a Swallow. And the fabulous metamorphoſes of Gods do often depend on the alluſion of words. So Anubis was feigned with a dogs head; becauſe foreign Nobeach ſignifies barking. And the King Apis is worſhipped in an Oxe, in alluſion to foreign, whereby the Hebrews expreſſe an Oxe. Thence the LXX read Jerem. 46.15. foreign for foreign, as they would expreſſe it for foreign. And in the Giants war, the Gods, for fear of the Giants flying into Egypt, changed themſelves into diverſe ſhapes, Ovid lib. 5. Metamorph. Dux gregis dixit fis Jupiter-Lybiis eſset cum cornubus Hammon. Jupiter, the chiefeſt God is turned into a Ram; becauſe foreign, God's name, and foreign ajil, a ram, are paronymous; and the plural of both is foreign. Bacchus, called by the Egyptians Oſiris, is changed into a goat; becauſe foreign Seir, which ſignifies a goat, alludes to Oſiris, Juno aſſumes the figure of a bullock; becauſe foreign Aſhtaroth, whereby Iuno was called, (alſo Aſtarte) ſignifies an herd of Bullocks, &c. Thus Bochart. Whereby we ſee what a world of fables were coined, touching the Gods their genealogies, and metamorphoſes; and all from miſtakes of Iewiſh words, ſtories, or myſteries.
§. 12. Thus we have diſpatched the firſt part of Pagan Theologie, called Mythologie, or the fabulous genealogies of the Gods: wherein we have given very probable, if not ſcientifick notices, that their chiefeſt Names, Attributes, and Offices were aſſumed in imitation of, and dertvation from ſome Hebrew names, Attributes, Perſons, and Traditions. Whereof we have the ſum in Sandford, de deſcenſu Chriſti l. 1. §. 6. to the 25. where he firſt laies down this concluſion, That the names of the Grecian Gods were of Hebrew origination: and then, having ſhewn how the Grecians formed and ſhaped their aſſumed Deities out of Hebrew names, and ſtories, he proceeds to particulars; and demonſtrates, that foreign was traduced from foreign El, foreign Elohim, §. 7. as from foreign di or dai in Shaddai, foreign, Iupiter's name: §. 8. From foreign Iehova, foreign, Iaoth, Ieje, Heje; as alſo foreign in Jupiter, Jove, Euvios, &c. were traduced: §. 10. 11. 12. 13. From foreign Sabaoth, foreign, &c. §. 14. From foreign Adonai, foreign Adonis: §. 15. Alſo foreign Phoebus, as the American Hiob, from Jehovah. Laſtly, that foreign Iacchus was derived from foreign Iah, or Iehova; as in like manner all the ſacreds of Bacchus from the Hiſtorie of Moſes, the ſame Sandford proves at large §. 17. 18. 19. The like he proves of Hercules, whoſe Theogonie he derives from Ioſhua: §. 20. 21. See more of this in what precedes chap. 6. §. 10. of this Book. As for the cauſes of this Mythologick Theologie, they may briefly be reduced to theſe heads. 1. One great ſpring of this Mythologick Theologie, was the ambiguitie and equivocation of the Hebrew words, wherein theſe oriental Traditions were firſt delivered. This made the Grecians, unskilled in the Hebrew Idiom, very apt to miſtake things. 2. The ſublimenes of the matters or myſteries, unto which theſe fables related, gave a great occaſion to their original. 3. The imperfection of the Tradition; which was conveyed in a very broken and mangled manner, eſpecially to the Grecians, &c. 4. An affected humor in Mythologiſts, inclining them to attribute the Attributes or Actions of ſeveral perſons to one chief, or of one to ſeveral; hence many Iupiters. 5. But the main prolifick principle of Theologick Mythologie was a vain humor of imitation, which poſſeſt the Grecians, and led them to coin Fables; as hereafter.