The Court of the Gentiles, Discourse · Part 1 · Book 1 · Chapter 10
CAP. X. Of the Traduction of all Languages and Letters from the Hebrew.
Philologie its Uſe and Diſtribution. God the firſt Inſtitutor of Names; which, by Adams Miniſterie, are impoſed on things. Names, at firſt, but Images of things. How words, and names are from Nature; and how from Inſtitution. Gen. 2.19. All Languages originally from the Hebrew Gen. 11.1. Plato's acknowledgment, that the Greeks received their Language from the Barbarians, i.e. the Hebrews. Hebrew Letters at firſt invented by Moſes. Teſtimonies of the Learned to prove that Moſes was the firſt Inventor of Letters. Moſes the Egyptian Theuth or Mercury, who is ſuppoſed to be the Author of Letters. The Hebrews under the name of Syrians are ſaid, to convey Letters to the Phenicians.
§. 1. HAving given, in the former Chapters, a General Demonſtration, of the Traduction of all Learning from the Jewiſh Church and Oracles; with the manner how it was diffuſed throughout the world, by the Phenicians; we now proceed to demonſtrate the ſame by Induction of particulars. All human wiſdom may be reduced to theſe two Heads of Philologie and Philoſophie. Of Philologie its Original.As for Philologie, according to its original, and primitive import, it implies an univerſal love, or reſpect to human Literature. Thus, they ſay, the name foreign Philologus was firſt given unto Ariſtophanes, becauſe he was a perſon, according to the common vogue, adorned with manifold Wiſdom and Learning. Hence afterward (as Suetonius atteſts) Atteius aſſumed the Title of Philologus; and that upon the ſame Ground. We find the very ſame appellation given to a Chriſtian Convert Rom. 16.15. Rom. 16.15.Philologus &c. who (as Grotius on this place) probably was a Libertine, brought up in human Literature; and for his great hopefulnes therein, ſirnamed by his Maſter Philologus. So that Philologie, according to its primitive and general notion, imports a comprehenſive Knowledge in human Literature. We ſhall not extend the notion, to its utmoſt, but only diſcourſe of Philologie as diſtributed into theſe ſeverals. 1. The Knowledge of Languages. 2. Pagan Theologie. 3. Hiſtorie. 4. Poetrie. 5. Rhetorick. 6. Jurisprudence, or the knowledge of Laws: and we ſhall endeavour to evince the Traduction of each of theſe from the Jewiſh Church and ſacred Oracles.
§. 2. The original of all words and languages from the Hebrew.We ſhall begin with the knowledge of Languages, anciently ſtiled Grammar, and lately Criticiſme; with endeavors to prove its original from the Hebrew Language and Oracles. That all Languages and Letters were derived originally from the Hebrew, or Jewiſh Tongue, is an Aſsertion generally owned, and maintained by the moſt learned Philologiſts of this Age; and that not without the conſent of ſome of the Ancients, and learned Heathens. Plato tels us in plain termes, that the Gods were the firſt Authors of Letters, and words; and that they (the Grecians) received their Language from certain Barbarians more ancient than themſelves. Who could be no other than the Hebrews. Take his own words (Cratylus fol. 426. Edit: Steph.) thus, foreign. The firſt names were appointed by the Gods &c. Then he addes, how theſe names were conveyed down from the Gods to us, foreign. Theſe names we received from certain Barbarians, more ancient than our ſelves. Here Plato acknowledgeth, 1. God the firſt Inſtitutor of names, which by Adams miaiſtrie are impoſed on things ſuitable to their natures.1. that the firſt foreign, or inſtitution of words, and letters was from God. For as he at firſt gave Being unto things, and preſcribed a certain Law as the boundary or limits to their Nature, whereby they are differenced each from other; ſo in like manner has he inſtituted certain Names, and affixed them as appendents to the things themſelves; thereby to repreſent their proper Natures, Offices, peculiar Reſpects unto, and Differences from each other. For look as our Conceptions are foreign, the reſemblances and images of things; ſo names and words are the images both of our conceptions, and alſo of the things themſelves. Names are but pictures or images of things.Thus much Plato frequently hints unto us, eſpecially in his Gratylus, as fol. 430. foreign. A name but the Ape, or, as it were, the picture of a thing: ſo fol 433. foreign, a name is but the manifeſtation of a thing: Again, he ſaies, foreign; a name is an inſtructive and diſcretive inſtrument of the eſſence. Whence that of Ariſtotle, Rhet. lib. 3. cap. 3. foreign. Names are imitates. So Ariſt. foreign. cap. 1. foreign. There are in ſpeech certain Symbols or notices of the Souls paſſions, as in Scripture of things ſpoken. i.e. Look as in the mind, there is a a certain foreign Character or Idea of things; ſo likewiſe in oration or ſpeech, there is a Character or Idea of the Mind; as alſo Scripture foreign does characterize, and repreſent our ſpeech. So that as the Mind gives us an Idea of the thing; ſo ſpeech of the mind, and Scripture of ſpeech. Whence ſpeech alſo gives ſome adumbration of the thing it ſelf. Anſwerable whereto is that of Democritus, foreign, Speech is the ſhadow of a work: as alſo that of Damaſcene foreign external ſpeech is the Meſsenger of the mind. By all which it appears, that names are but pictures, ſhadows, or reſemblances of things; ſo that as the Natures of things are determined, and limited, ſo muſt the names likewiſe, by which their Natures are expreſt and repreſented, be: not as though the eſſences of things ſhould be pictured, or drawn to the life in words and names, which is impoſſible; but that the foreign, the ſundry Reſpects and Affections of things, ſhould be expreſſed in their names. For, as 'tis obſerved, things have a kind of foreign and foreign ſpeech, figure, and color, which ought to be expreſſed by their names; How words and names are from nature? and how from Inſtitution?which has made ſome conceive that words and names are appointed vi Naturae, even from the Inſtitution and Law of Nature: not, as words and names are now confuſedly uſed by ſeveral Nations, but according to Gods firſt Inſtitution, when all Languages were but one, and names were by Adam, according to Divine appointment, given unto things proportionable to their reſpective Natures, and operations; ſo that the image, picture, and face of the thing, might be diſcovered in the name. This is, or ſhould be the aim of all ſuch as impoſe names on things. So Ammonius on the Categor. pag. 16. foreign Men agreeing together by common accord amongſt themſelves, impoſe a proper name on every thing; having regard to this only, how they may by ſpeech, repreſent things to others. Thus we ſee how, according to Plato's mind, words and names had their original, both from, at leaſt conformable unto, Nature; as alſo by Inſtitution. Hence likewiſe it appears, how God may be ſaid to be the firſt foreign Inſtitutor of names; namely as Adam, by his appointment, and ſpecial inſpiration, gave names, ſuitable to the Natures of things: Gen. 2.19.according to Gen. 2.19. This is the firſt foreign, rectitude of words, which (as Plato here obſerves) God inſtituted by the miniſterie of Adam, that great Naturaliſt, who impoſed names on things, proper and fitted to their Natures. That all languages were derived from the Hebrews called by Plato Barbarians.But 2. Plato in the forementioned citation, expreſly avoucheth, that they (the Grecians) received their names and language from certain Barbarians, more ancient than themſelves. He affirmed, that the firſt foreign Inſtitutor of names was God; but he alſo affirmes, that the conveyance of thoſe names and words to them, was by certain Barbarians &c. That theſe ancient Barbarians were no other than the Hebrews, will ſeem more than probable, if we conſider what Moſes teſtifies of the whole earth Gen. 11.1. Gen. 11.1.And the whole earth was of one language, and of one ſpeech. This Language was, without doubt, the Hebrew; whence the Greek, and all other Languages received their derivation; as we ſhall hereafter prove. And that Plato refers hereto, is affirmed by Serranus, on theſe words of Plato fol. 380. By the appellation of one language (ſaies he) is ſignified the Hebrew tongue, as Plato ſeems to acknowledge, who conceling the name of the Jews, does yet ingenuouſly deny the primitive antiquity to his Grecians: (as in his Timaeus he openly confeſseth that all the Grecians were children.) And this he does here now & then inculcate, that the right account of names or words is to be fetcht from the Barbarians, as the more ancient. Now by the name of Barbarians, Juſtin Martyr, Clemens Alexandrinus, Epiphanius and Nicephorus under ſtand the Jews. Thus Serranus. So that, this ſecond rule which Plato gives for the right interpretation of names or words, is, that they be derived from the Barbarian language more ancient than their own; whereby we cannot, rationally, underſtand any other than the Hebrew, as it will farther appear when we come to particulars.
§. 3. That the Hebrew was the firſt unick language.That the Hebrew was, according to Gen. 11.1. The original language, whence all others were derived, is excellently demonſtrated to us by learned Bochart, in his Phaleg. lib. 1. cap. 15. where he proves 1. That before the building of Babel there was but one language, Gen. 11.1.and that according to the acknowledgment of Heathens, as Abydenus in Euſebius, and Cyrillus, and the Sibylle in Joſephus. 2. That this one original language was the Hebrew; as we are taught by the Chaldee Interpreter, R. Selomo, Aben Ezra, and the Cabaliſts in Gematria; as amongſt the Fathers by Jerom and Auſtin. Farther that the Hebrew tongue was of all moſt ancient, he proves from the Etymologie of the names extant in the Hiſtorie of Moſes, from the Creation of the world to the Diſperſion of the Nations. So the Garden of Eden foreign, ſignifies with the Hebrews a garden of pleaſures or delights. The land of Nod, is called by the Hebrews foreign i.e. a land of baniſhment; becauſe Cain was baniſhed thither. So Babel foreign Confuſion, foreign Adam, foreign Eva, foreign Cain &c. thus Bochart fol. 57.3. Hence he proceeds to ſhew us, how God, at firſt, inſtituted the Hebrew Tongue, as alſo the ſeveral derivations thence. In the Creation (ſaies he) God inſpired into Adam and Eve, the firſt moment in which they were created, the knowledge of the Hebrew Tongue; that ſo they might underſtand the Language of God converſing with them, as alſo enjoy mutual conference and converſation amongſt themſelves. This ſame power of God ſhone forth alſo in the confuſion of Languages, which God only introduced. Gen. 11.7. confound their Language. Gen. 11.7.Thus Bochart Phaleg. l. 1. c. 15. fol. 59. This Aſſertion, touching the Traduction of all Languages from the Hebrew, Ut noſſe poſſimili…guam Hebraicam omnium linguarum eſſe matricem. Hier… nym. Comment. in Sophon. 3.18.I find again laid down by Bochart, in his Preface to his ſecond part called Canaan, fol. 11. thus: moreover, according to the writings of the Prophets, there is nothing that will bring more Autority and Majesty to the Hebrew Tongue, than if it be taught, that from it ſprang, almoſt what ever was any where moſt ancient, even amongſt the nations moſt remote from the Jews &c, Thus Foſterus in Praefat. Lex: It is, ſaies he, the huge glory and felicity of this (Hebrew) Tongue beyond others, that it begges or borrows nothing from other tongues, but other tongues borrow many words from this. ſee Collatio linguarum quatuor principalium à Crucigero.
§. 4. The original of Hebrew Letters and the derivation… thence from Moſes.Having demonſtrated the priority of the Hebrew Tongue, and the derivation of all other Languages thence; we now proceed to the original of the Hebrew Letters, and Scripture, with the Traductions thence. Concerning this, we have this good account in Auſtin, and Ludovicus Vives on him. Auguſt: de civit: Dei lib. 18. cap. 39. ſpeaks thus. There is no nation therefore, that may boaſt it ſelf touching the Antiquity of its wiſdom, beyond our Patriarchs, and Prophets; in whom there was a Divine wiſdom — But the Hebrew Letters began from the Law given by Moſes &c. Lud: Vives on theſe words [the Hebrew Letters] ſpeaks thus: The vulgar opinion, both of our Chriſtians, and the Hebrews is; that the Hebrew Letters, had Moſes for their Author: which Eupolemus, and Artapanus, and other profane writers do aſſert; who deliver, that Moſes was the moſt wiſe of men, and the Inventor of Letters, which he delivered over to the Jews, from whom the neighboring Phenicians received them, and the Grecians, by Cadmus, from the Phenicians. Moreover the ſame Artapanus believes, that Moſes gave Letters to the Egyptians; Moſes under the name of Mercury is ſaid to give Letters to the Egyptiansand that Moſes was that Mercurie, (for ſo the Egyptians call him) who, as it is manifeſt amongſt all the Latin and Greek Authors, taught the Egyptians Letters. But if any inquire, in what Letters that wiſdom of the Egyptians, wherein we read Moſes was inſtituted, was contained, he ſhall peradventure, find that it was delivered by vocal Tradition, and was preſerved in the memorie of Teachers and Learners. If there were at that time any Letters, they were no other than formes, or images of beaſts, which they called foreign, Hyeroglyphick Letters, i.e. Letters engraven in ſacreds. Philo the Jew refers the Invention of the Hebrew Letters to Abraham, but theſe Letters, ſeem to have been many years before Abraham for Joſephus Antiquit. 1. declares, that by the ſons of Seth, the ſon of Adam, there were erected two pillars, the one of ſtone, the other of brick whereon they engraved the Arts by them invented, and that the columne of ſtone remained in Syria, even unto his time. Thus touching the ſeveral opinions about the Invention of Letters: whereof the firſt ſeems moſt probable; namely, that their original was from Moſes. The Teſtimonie of Eupolemus, we find in Clemens Alexandrinus, Strom: lib. 1. foreign: They ſay, that Moſes was the firſt wiſe man; and that he firſt delivered Grammer or Letters to the Jews; and that from the Jews the Phenicians received them; as the Grecians from the Phenicians. Plato in his Philebus, and Phedrus, contends, that the firſt Inventiou of Letters was in Egypt, by Theuth: who whether he were a God or man, is doubtful. That this Theuth, who by the Ancients, is ſuppoſed to have been the Inventor of Letters, was the ſame with the Egyptian Mercury, I conceive, will not be doubted by any verſed in Antiquity. So Cicero de natur. Deor: lib. 3. Whom the Grecians call Mercurie, the Egyptians call Thoith: that is Theuth. So Euſeb: praepar. Evang: lib. 1. cap. 6. produceth out of Philo Byblius, that Mercury was called by the Egyptians Thoith; who alſo was the Inventor of Letters. Now that Mercurie, or, as the Egyptians ſtile him, Thoith, or Theuth was the ſame with Moſes, is affirmed by Artapanus, in Euſebius, praepar: Evang: lib. 9. c. 4. Whom the Hebrews call Moſes, the Greeks ſtile Muſaeus, and the Egyptians Mercurie: I am not ignorant, that many apply the name of Mercurie, or Theuth unto Joſeph, who was eſteemed as a God amongſt the Egyptians, and worſhipped under the Hieroglyphick of Apis &c. But yet we muſt remember, that the ſame names were, upon differing accounts, attributed to differing perſons: as the name of Saturne was, by ſome attributed to Adam, and by others to Noah; they being both, in ſome reſpect, the firſt Heads and Parents of mankind. So the name Mercurie or Theuth, was given to Joſeph, as he was a perſon divinely inſpired for the interpreting of dreams &c. and the ſame name was given unto Moſes, as the Inventor of Letters &c. Hence Mercurie paſſed for the God of Learning; becauſe he was ſuppoſed to have been the Author of Letters. Cyrillus lib. 1. againſt Julian, relates out of Artapanus, that there was a rod preſerved in the Temple of Iſis, and worſhipped as a monument of Moſes. The ſame is teſtified by Euſebius lib. 9. de praepar. Evang. cap. 4. The Hebrews under the name of Syrians are ſaid to convey Letters to the Phenicians.To which agrees that of Pliny lib. 7. cap. 56. I judge (ſaies he) that Letters were of an Aſsyrian (i.e. Jewiſh) origination: but others conceive that they were found out amongſt the Egyptians by Mercurie, as Gellius; others amongſt the Syrians. However, they were brought into Greece out of Phaenicia by Cadmus, being in number at firſt but ſixteen. Hence Euſebius, de praepar, Evang: lib. 10. cap. cals them foreign Phenician Letters, as hereafter. Whereas it is ſaid, that the Syrians were the firſt Inventors of Letters; that hereby we muſt underſtand, not the Syrians properly ſo ſtiled or Phenicians, but the Hebrews, is evident from what we find to this purpoſe in Diodorus Siculus lib. 5. foreign. The Syrians are ſaid to be the Inventors of Letters, and from theſe the Phenicians learnt them. Where, oppoſing the Phenicians to the Syrians, it is manifeſt, that by the Syrians can be meant no other than the Hebrews; from whom the Phenicians received their Letters, as the Hebrews from Moſes: ſo Owen de Theolog. lib. 4. Digreſ. 1. pag. 301. I doubt not (ſaies he) but to affirme, that it may be demonſtrated by arguments worthy of belief, that there was no uſe of Letters, properly ſo called, more ancient than the Moſaick [foreign] Inſtitution of Laws: wherefore I do altogether acquieſce in the opinion of Eupolemus, that Moſes firſt delivered Letters to the Jews &c.. To which we may adde that of Mariana the Jeſuit, in his Preface to his Annotations on Geneſis; where he ſpeaks thus: And truely Moſes was the firſt who invented Letters, notes of prolation or diſcourſe comprehended (even unto great wonderment) under 22 literal characters, out of which all words, which are innumerable, are compoſed. I treat n ot now of Hieroglyphick Letters, which are notes of things: nor of prolation, or words, more ancient than thoſe Letters which Moſes invented. Thus Mariana.