The Court of the Gentiles, Discourse · Part 1 · Book 2 · Chapter 4
CHAP. IV. The Theogonie of Apollo, Mercurie, Pluto, Enceladus, and Typhon, Hebraick.
Apollo, from foreign to deſtroy, the ſame with Apolluon, Rev. 9.11. which anſwers to the Hebrew foreign Shad, the Devils name, Deut. 32.17. Apollo called Pythius, from Phut, or Python. Delus from foreign deel, fear. Exod. 20.23. Belenus from foreign beel, Lord. Paean, and Iepaeeon from foreign, to heal. Eleleus from Halelujah. A parallel betwixt Apollo's ſacreds, and thoſe in the Jewiſh Temple and Inſtitutes. The Theogonie of Apollo, as parallel to Joſhua: 1. in Names; as foreign anſwers to Joſhua or Jeſus: the like Paean &c. 2. In Stories: Python ſlain by Apollo, the ſame with Og ſlain by Joſhua. foreign, which began and ended the foreign, ſung to Apollo, the ſame with Hallelujah. Apollo's parallel with Phut. Mercuries parallel with Canaan proved by the origination of his name from foreign Machar, and other Fables. Mercurie called Taautus, Theuth, Momimus, Caſmilus. The Theogonie of Pluto: his names Muth, Hades, Axiokerſos, Typhon. Enceladus the ſame with the Devil, Eſa. 27.1. Typhon's original from Tophet, Eſa. 30.33. Typhon's parallel with Moſes in 5. particulars. Briareus.
§. 1. The Theogonie of Apollo.WE have given the Genealogie or Theogonie of Saturne, Jupiter, Juno, and Bacchus; with evident notices of their origination from the Hebrew language, and ſacred Oracles. We now proceed to Apollo, another ſuppoſititious ſon of Jupiter, whom the Wiſer of the Mythologiſts reputed as their Supreme God; and therefore termed him the God of Wiſdom; whereby they generally underſtood the Sun; which being as the eye of the world, and the greateſt Natural Efficient of all ſublunary corporeal Effects, might well paſſe for an Idol God, amongſt thoſe blind Pagans. But, whatever fond conceits theſe poor Heathens had of their Idol Apollo, we doubt not but to evince, that his chief Names, Attributes, and Offices were, by I know not what Satanick imitation, of Hebrew and ſacred Original. Apollo from foreign.And to begin with his chief name Apollo, in Greek foreign a Deſtroyer, whence, ſaies Euſtathius, Iliad. α. foreign, Apollo is ſo named from apollein to deſtroy: which exactly anſwers to the Hebrew foreign Shad, the Devils name, from foreign Shadad, to deſtroy: Deut. 32.17.whence Deut. 32.17. foreign to Devils. Ex Abaddon natus eſt Apollon, aut, ſacra ſi quis mavult, Apolluon. Sandf. de deſcenſ. l. 1. § 6.We find the ſame name for ſubſtance given the Devil Rev. 9.11. Apollyon, i.e. a Deſtroyer, according to the import of the Hebrew Abaddon. So that tis evident, this name Apollo anſwereth exactly to the Devils name foreign Shad, a Deſtroyer. Phoebus, è Jehovah Hoibe: & ex Hoibe ſactum eſſe Phoibe non eſt quod quiſquā dubitat. Sandf. Pythius.2. Another name of Apollo was foreign, which Sandfordus de deſcenſ. Chriſti l. 1. §. 16. derives from the Anagrapſis or reſcription of Jehovah: whence (ſaith he) at firſt came Hoibe, and hence Phoibe; for it is certain, that to words beginning with a vowel, the Aeoles were wont to prepoſe a Digamma, the force whereof is expreſt by Phi, whence the ancient Greeks for foreign writ foreign. 3. Another name of Apollo was Pythius, which Bochart derives from Phut the ſon of Ham. Gen. 10.6. whence Apollo was ſaid to be the ſon of Jupiter Hammon, i.e. of Ham, as before. Thence alſo they ſuppoſed him to have been a Lybian, becauſe the Poſteritie of Phut ſetled in thoſe parts. Others derive Pythius from Python, and this from foreign Pethen, a Serpent, which Apollo deſtroyed, as §. 3. Delus from foreign fear.4. Apollo was alſo called by the Ancients, Delus: whence the Iland, where his Temple was ſeated, received the ſame name. Its true, the Mythologiſts would perſuade us, that Delus was ſo named from foreign, made manifeſt; becauſe Latona lying hid in the Sea, when ſhe was about to bring forth, was made manifeſt by Jupiter. But Bochart Can. lib. 1. cap. 14. gives us a more authentick origination of Delus, from the Phenician and Hebrew foreign daal, as Belus from foreign baal. Now foreign, amongſt the Phenicians ſignified fear; thence God: becauſe the main object of their fear was God, according to that of the Poet, Primus in orbe Deos fecit Timor: Fear was the firſt that made Gods in the world. Which ſuits well with the Hebrew Idiom, which expreſſeth the worſhip of God under the old Teſtament, by fear. As alſo the Grecians expreſſed their worſhip of Demons by foreign, Demon fear, Act. 17.22.Act. 17.22. And that this name foreign or Delus, attributed to Apollo, was of Hebrew origination, ſeems probable, in that we find the ſame word given to the Gentile Gods frequently, by the Paraphraſtes on the old Teſtament: Exod. 20.23.as Exod. 20.23. foreign Daalin, Gods of ſilver. Hence the Iland Delus was ſo called by the Phenicians, from foreign daal, anciently deel, (as from foreign Neel, and Nilus.) i.e. the Iland of the God Apollo, whoſe Temple, Name, and Worſhip was at firſt brought into Greece, and fixed in this Iland of Delus, by the Phenicians, as tis made evident by a learned Treatiſe of Dickinſon, ſtiled Delphi Phoenicizantes. Belenus from foreign beel, Lord.5. Apollo was alſo ſtiled by the Ancients Belenus, as it appears, not onelyonly by Auſonius's verſe, but alſo by the Aquileienſe Inſcription, Apollini Beleno to Apollo Belenus, as in Gruterus: whence the Spaniards call him Veleno. To which agrees that of Herodian lib. 8. who for Belenus has foreign. Thence alſo the Herbe, which the Latins ſtiled Apollinaris, the Gauls termed Belinuntia. Now as Delus was originally the ſame with the Phenician foreign daal or deel: ſo Belenus, or Belin, the ſame with foreign Baal, or Beel, or Belus, the chief Phenician God, of which hereafter, ch. 7. §. 1. OnelyOnly, as to our preſent purpoſe, we may take notice, that as the Phenicians termed the Sun, their chief God, Belus, and Beelſamen, becauſe they reputed him foreign the Lord of Heaven: ſo alſo the Grecians ſtiled their Idol Apollo foreign Belin, or Belenus; ſuppoſing him to be the ſun, and ſo the Lord of Heaven, in imitation of the Phenicians, who by Satanick inſpiration, took the original idea of this their chief God Belus, and Beelſamen from Divine conſtitution, whereby the Sun was appointed Lord of the day, Gen. 1.16.as Gen. 1.16. which the Phenicians had traduced to them by ſome broken Tradition, from the Jews or Patriarchs, (the later is moſt approved by Bochart,) as elſewhere. Paean.6. Apollo was alſo ſtiled Paean or Paeon, and Iepaeeon, from thoſe ſacred Hymnes which were ſung unto him, for his victorie over Python; which was but an imitation of Joſhua's victorie over Og, as in what follows §. 3. And becauſe the Paeans or Hymnes ſung to Apollo, were both begun and ended with foreign Eleleu Hie; Eleleus.thence alſo Apollo (as Bacchus) was called foreign Eleleus, foreign Hallelujah convertebatur in foreign. Dickins. Phaen. c. 6.and foreign Jeius from that ſacred Hymne ſung to the true God foreign Hallelujah as hereafter. §. 2. and 3. and B. 3. c. 1. §. 11.
§. 2. A Parallel 'twixt Apollo's Sacreds and thoſe of the Jewiſh Temple.Thus we have ſhewen how the chief Names of Apollo were of Phenician immediately, but originally of ſacred Derivation. And it is not leſſe eaſy to demonſtrate, that not only his Names, but alſo his chief Attributes, Offices, Temple, Sacrifices, and Oracles were all originally, by, I know not what, Satanick alluſion and deluſion, borrowed from the Attributes, Temple, Sacrifices, and Oracles of the true God worſhipped at Jeruſalem. A parallel twixt the Tabernacle Ark, propitiatorie and ſacrifices of the true God, and the Cortine, Tripos, Oracles & Sacrifices of Apollo.Namely, Firſt, as God had his Tabernacle; ſo Apollo had his Cortine, exactly anſwering thereto. 2. As God had in the Tabernacle, his Ark; ſo Apollo, in his Cortine, his Tripos. 3. As Gods Ark, ſo Apollo's Tripos was overlaid with Gold. 4. As God had on his Ark a propitiatorie ſeat, where ſtood the foreign Reſponſorie, which the Prieſt conſulted, and thence gave forth Oracles; ſo Apollo had, on his Tripos, a certain ſeat which the Greeks called foreign, on which his Pythian ſhe Prieſt or Propheteſse ſate, and after a pretended conſultation with him, or the Devil under his name, gave forth Oracles. Apollo is ſaid to learne his Art of Divination from Pan the God of Shepherds: which fable ſeems borrowed from the Divine Oracle touching the Meſſias, ſtiled the Shepheard of Iſrael, &c. 5. As Gods Prieſts had their Ecſtaſies, and Raptures, whilſt the ſpirit of prophecie remained on them; ſo Apollo's Prieſts, &c. Sacred fire.6. God had his ſacred fire alwayes burning on his Altar, Lev. 6.12,13.Levit. 6.12.13. So alſo Apollo, proportionable hereto, had his foreign alwayes burning fire, which they called foreign Eſtia, as 'tis ſuppoſed from foreign es ja, i.e. the fire of Jah or Gods Sacred fire: as hereafter Chap. 9. §. 2.
Apollo's Paean from ſacred Hymns.7. Apollo had a ſacred Hymne dedicated to him, called Paean, conſiſting of that ſolemne acclamation Hie, Hie; and Elelu Hie; which is evidently the ſame with that Sacred Hymne Hallelujah. This will appear evident both from the Original of thoſe Hymnes, as the Fable goes, was this: Quid aliud verò ſuiſſe in initio foreign, vel foreign putemus quam Hebraeorū foreign Hallelujah Dickins. Delph. c. 6.Apollo having deſtroyed the Serpent Python, the firſt ſeventh day after he inſtituted his Pythick Games, or Holy dayes; wherein the chief conteſt was among thoſe who ſung foreign, in the Honor of Apollo. That this Pythick Inſtitution was but a fabulous Tradition, of the Hymnes ſung by Joſhua and the Iſraelites, upon their Victorie over the Cananites, is proved in what follows. §. 3. Thus Sandford, Deſcenſu l. 1. §. 21. From the Solemne Praiſes which the Iſraelites poured out to God, for the Victories they obtained under the conduct of Joſhua, Jo Paean was ſung to Apollo; at leaſt hence Paeaniſmes, eſpecially the more ancient, had their riſe. This appears from Euſtathius's deſcription: foreign &c. Paean is an Hymne for the ceſſation of evils either preſent or to come. Hence the Athenians called Apollo foreign he that drove away evils. As for the Proper Idea of Paeaniſme; it began with foreign: to which they added foreign, or foreign, which makes up foreign Eleleuie, the very ſame with that ſacred Hymne foreign Hallelujah, as hereafter §. 3. & c. 9. §. 1. and B. 3. c. 1. §. 11.
Apollo's Sacrifices.8. God had his Sacrifices, eſpecially the firſt fruits of Corne, Wine, and Oil, Deut. 14.23. and 18.3.4. Numb. 18.12.as Deut. 14.23. Deut. 18.3.4. Numb. 18.12. In imitation whereof, Apollo, or the Devil under his forme, injoins his Devoto's to ſacrifice to him Oblations of Corne, Wine, and Oil. This appears from the ſtorie of Anius, Prieſt of Apollo, who, in time of the Trojan war, brought unto the Grecian Tents, great ſtore of VVine, Corne, and Oil, which he had received as Offerings to Apollo, &c. Farther, God injoyn'd the Iſraelites to offer expiatorie ſacrifices, a ſcape goat, &c. which were as foreign & foreign, expiatorie ſacrifices: as Homer informes us, the Grecians were injoyn'd by the Prieſt of Apollo, for the ſtopping the Plague, in their Camp, at the Siege of Troy, &c.
9. As Gods name Jah was Sacred in the Jewiſh Temple; ſo the Delphick Temple had this ſacred name foreign or foreign engraven on it as chap. 9. §. 2. Yea the very name foreign Temple, owes its derivation to this ſacred name Jah or Hje, as chap. 9. §. 1. Thus we ſee how accurate Satan was in parallelizing the Names, Attributes, and Worſhip of the true God.
§. 3. But to give the true hiſtorick Genealogie or Theogonie of Apollo; ſome make him to be the ſame with Joſhua; others take him to be Phut the ſon of Cham: we ſhall take in both, becauſe (as it has been once and again obſerved by us) the Greek Mythologiſts did, according to their differing Intereſts, Humors, Inclinations, and Fantaſies, aſcribe different Traditions, and Fables to the ſame perſons; or one and the ſame Tradition and Fable to different perſons. We ſhall begin with ſuch as refer the Theogonie of Apollo to Joſhua. Thus Sandford, de deſcenſu Chriſti lib. 1. §. 21. and Dickinſon, Delphi Phoeniciz. cap. 3. The Parallel betwixt Apollo and Joſhua conſiſts of theſe particulars. The parallel betwixt Apollo & Joſhua, 1. in Names.1. They agree in Names. 1. Ieios, the ſame with Jeſus, or Joſhua.(1) Apollo was called foreign, either foreign, from his skill to heal; or foreign, from his caſting darts. If we conſider this name Ieios, as to its firſt Etymologie, viz. from healing; ſo it anſwers to the Hebr. foreign Jehoſcua, or Joſhua, and the Greek foreign Jeſus, a Savior or Healer; which Joſhua indeed was to the Iſraelites, and ſo a Type of Chriſt. Hence alſo, in imitation of Joſhua, Apollo was ſtiled foreign, the expeller of evil. If we derive Ieios, Apollo's name, from foreign, to caſt darts, this alſo refers to Joſhuah's victorie over the Cananites, as anon. 2. Paean, or Paeon, and Iepaeeon the fame with Joſhua.2. Apollo is ſtiled alſo foreign, or foreign, and foreign. So Apollonius de Argonautis ſings:
foreign
foreign
foreign
On which place the Scholiaſt, thus: foreign. Apollo is called Iepaieon, either for his caſting darts, or becauſe he is the God that cauſeth health. If we derive Apollo's name, Iepaieon, from caſting darts, ſo it is the ſame with foreign, ſhoot Child. Thus Apollo is oft introduced by the Poets, as casting darts, and that (as Sandford) in imitation of Ioſhua, and the Iſraelites under his conduct; who being terrified at the ſight of the Giants, durſt not approach near, but aſſaulted them by darts, at a diſtance. Ab eo quod praelium contra Bazanitas geſtum ſit Ekebolois, ut narrat Joſephus, Apollo paſſim apud Poetas ſagittas jaciens introducitur. Sandf. deſc. l. 1. §. 21.If we draw this name Iepaeeon, or Paeon, from Apollo's skill in Medicine, then it comes from foreign, which among the Ancients was of the ſame import with foreign to heal. Paio antiquis therapeuo fuit. Sandf.Thence Lucian de podag. foreign, Paean is, of all the Gods in Heaven, the Phyſician. 3. Apollo ſuits with Joſhua.(3.) Yea the very name Apollo, though, as to its formal notion, it be diametrically oppoſite to that of Joſhua, yet it may conduce to make up the parallel betwixt theſe two. Qui res geſtas à Joſhua ſpectabant, & ante oculos habebant legem praeceptumque Dei, quibus obſtrictus Joſhua, Cananaeos omnes funditus evertere aut fugare tenebatur; illi, inquam, Joſuam non ineptè Apollinem vocabant. Dickinſ. Delphi Phaeniciz. c. 3.For albeit Ioſhua ſignifies (both name and thing) a Savior, and Apollo a Deſtroyer; yet may the later Title, on different reſpects, well agree with the former: for as Ioſhua was the great Savior of the Iſraelites, ſo was he in like manner the great Deſtroyer of the Cananites. Thus Sandford, deſc. l. 1. §. 21. Ioſhua, with the Hebrews, ſignifies a Savior: — (but) from this that the Cananean nation was deſtroyed by Ioſhua, the Poets name him Apollo, foreign. To which accords the Hiſtorian (Diodor: Siculus l. 1.) who ſaies, that by the wars of the Gods, the progenie of the Giants grew wholly extinct.
Python, Og.2 As Apollo may be very far parallelized with Joſhua in Names, ſo alſo in Things, or Exploits done. Poſtqnam Joſhua Amorrhaeos & Ogum expugnaſſet, vero pluſquā ſimile est eum proximo ſubinde Sabbatho gratias Deo maximas et ſolennes egiſſe; ac epinicialibus hymnis ſuam populique Iſraelitici victoriam celebraſſe. Graeci igitur (qui rem omnem à Phaenicibus unà ac Hebraeis ſciebant) Judaeorum Sabbatum, in quo primum facta erat ſolennis ea ae religioſiſſima Victoriae recordatio, ſpectantes, Apollinem ſeptimo ſtatim die ab occiſo Pythone Festum Pythicum instituiſse fabulantur. Dickinſon, Delph. Phoenic. c. 8.1. Apollo was very famous for his deſtroying Python; whence on the ſeventh day from the deſtruction of Python, they ſuppoſe that Apollo inſtituted the Pythick feaſt or Holy daies, in commemoration of his victory over Python. So the Scholiaſt in Pindar. prolegom. ad Pythia: foreign, when Apollo had deſtroyed the ſerpent Python, the ſeventh day after he inſtituted the Pythick Game. This ſeems exactly to anſwer to Joſhua's deſtroying of Og, Num. 21.34,35. compared with Deut. 3.11.13. So Sandford, deſcenſ. l. 1. §. 21. Laſtly Apollo is for nothing more famous, than for his deſtroying Python. Homer alſo does greatly celebrate him for the deſtroying Typhon. What means this? Why truely, that Python and Typhon are the ſame, and that by a manifeſt Anagramme, as by evident relation Typhon is Og. Thus alſo Dickinſon, Delphi Phoenic: cap. 1. Its neceſſary that we ſhew, how Python and Typhon are one. And firſt of all we ſhall, by the artifice of Anagrammatiſme, unite theſe, which a Tranſpoſition of the letters have made two. Hence therefore, peradventure, foreign and foreign (for in the letter foreign lies hid foreign) being tranſpoſed, foreign became foreign. Typhon and Python have truely Letters, at leaſt in power (which is enough for Anagrammatiſme) the ſame. But not to build onelyonly on theſe Grammatick punctilio's, lo the conſent of the moſt ancient Poet Homer, (hymn. in Apol.) who ſings openly, that Typhon was deſtroyed by Apollo, whom the Sun, upon Apollo's prayer, turned into putrefaction; and from thence, ſaies he, foreign or foreign was called foreign, and Apollo foreign.
foreign &c.
That Typhon is Og, ſee more what follows ch. 5. §. 3. of Hercules. Ad haec, quia S. Scripturae frequenter aſsolent impios & populi Dei hostes (quales erant Ogus, & reliqui Cananaei,) draco. num ſerpentum. que nominibus infamare; proinde etiam Typhonem modò ſerpentem modô draconem vocarunt. Strabo l. 16. Quoniam verò ſerpens vel aſpis Hebr. foreign Pechen dicitur, hinc foreign, vocabulo ad Hebraicam vocem ficto, poſtea foreign appellari coepit. Dickinſ. Phaen. c. 1.2. Apollo is ſaid to deſtroy Serpents &c. which is referred to Joſhua, and the Iſraelites deſtroying the Cananites, who are compared to Dragons and Serpents, Pſal. 74.13,14. Thou brakeſt the heads of the Dragons &c. So Sandford deſcenſ. l 1. §. 20. They referred to Joſhua, under the maſque of Apollo, the deſtruction of the Cananites, as ſet forth under the name of Dragons, by the Prophets, who in ſome places aſſimilate the enemies of God's people unto Dragons and Serpents. And becauſe a Serpent or Aſpe is in Hebrew called foreign Pethen, hence ſome conceive Og, the Cananean Serpent, which Ioſhua, under the fable of Apollo, deſtroyed, was called Python, &c. Amorrhaei quondam Joſuae atque Iſraelitis per gentem ſuam tranſituris ad Sciluntem (ubi Dei Arcam divinum que Oraculum fixuri erant) via interdicebant; celeberrimus autem Rex Amorrhitarum fuit Ogus; adeoque pro more quicquid ab aliis inſigniter geſtum ſit, in eum Poetae deferunt: narrant itaque Pythonem obſtitiſſe Apollini, quo minus ad Delphos accederet, Oraculique praefecturam manciſci poſſet. Dickinſ. Delphi Phaen. c. 2.So again Sandford, deſcenſ. l. 1. §. 21. From this, that the Amorites are ſaid to hinder the Iſraelites in their paſſage to Canaan, where they were to fixe the ſacred Tabernacle, and Ark of God, and Divine Oracle; thoſe Dragons and Serpents, againſt which the Poets feign that Apollo fought, are ſaid to oppoſe themſelves againſt his inſtituting his Oracle.
(3) Ioſhua, with the Iſraelites, upon the deſtruction of their Enemies the Cananites, ſung ſolemne Hymnes to God, in commemoration of their Victories: Whence thoſe ſolemne Hymnes, foreign, and foreign, which they ſung to Apollo in commemoration of his victorie over Typhon, or Python. Ie, is the ſame with foreign Iah, God's name; and Eleleu Ie with foreign Halelujah, (as before §. 2.) Jul: Scalig poet. l. 1. c. 44. tels us, that the Paeans were Hymnes, wherein they gratulated the immortal Gods for victorie. And Dickinſon, Delphi Phaeniciz cap. 6. gives us a good account of the original of theſe Pythian Paeans. It remains, ſaith he, that I clearly ſhew, both how (the Paean) the firſt and chiefeſt conteſt in the Pythian Games, as alſo that famous Brabîum, which was wont to be conferred on the Victor, drew their origine from the Hiſtorie of Joſhua. Which, when I have performed it, will give us a moſt certain Demonſtration, that the Grecians drew the famous occaſion of their Pythick ſolemnitie, as alſo the chiefeſt materials of that Pompe, from the Phenicians, or ſacred ſcriptures, &c. foreign. Plutarch. in Theſeo. foreign Hallelu. Jehovah, inde foreign. Dickinſ. Delph. c. 6.Hence he proceeds to ſhew how the Grecians, in imitation of the ſacred Hymne foreign Hallelujah, began and concluded their Paean with foreign Eleleu Ie, and then he concludes: And becauſe they began their foreign Paean with Eleleu Ie or Eleleu Iou, and ſo diſtinguiſhed it hereby from other Hymnes, hence I preſume, Apollo was called foreign Eleleus, and foreign Ieios. The Grecians therefore, as out of the Hebrews exploits (under Ioſhua) they coined their victorious God Apollo; ſo alſo out of their Hymnes they framed their foreign, &c. The like account of this Paean, and its Traduction from the ſacred Hymne Hallelujah, I find in Sandford, de deſcenſu Chriſti l. 1. §. 5. as hereafter book 3. ch. 1. §. 11. who indeed laid the main foundation of, yea gave the greateſt advance to this (as to others) parallel betwixt Apollo and Joſhua.
Apollos parallel with Phut the ſon of Ham.Albeit there are ſuch evident notices, that the fabulous Grecians borrowed much of their pompous attire, wherewith they adorned their victorious Apollo, from the wardrobe of Joſhua, his noble exploits and victories over Og, with the reſt of the Cananean Giants; yet we may not exclude the parallel betwixt Apollo and Phut the ſon of Ham, as it is given us by Bochart, Phaleg lib. 1. cap. 2. In the familie of Ham or Jupiter Hammon, Put is the Pythian Apollo, who that he lived in Africa, we are taught by the Hiſtorie of the ſlain Dragon: ſeeing there is ſcarce any where found Dragons of ſo great a magnitude as in Africa, or India then unknown Moreover there are of the Ancients, who write, that Apollo was a Lybian, and the ſon of this Hammon. Thus Bochart; whoſe parallel betwixt Apollo and Phut, may have its place as well as the former betwixt Apollo and Joſhua: for its to me moſt evident, that the ancient Mythologiſts were no way uniforme in the application of thoſe fabulous Traditions they gathered up; but ſome applied this ſtorie to that perſon, another the ſame ſtorie to another perſon, as their different humors and affections inclined them. We may without contradiction to truth ſuppoſe, that the fabulous Poets applied the ſtorie of Joſhua his victorie over Og, &c. unto their famous Apollo; (as unto Hercules,) but the Hiſtorians (who affected truth more than delight) referred their Apollo to Phut the ſon of Ham, who paſſed for Iupiter Hammon.
§. 4. Another ſuppoſed ſon of Jupiter Hammon was Mercurie, whoſe Genealogie, Names, and Attributes were all (as it ſeems probable) of Phenician and Hebrew origination.
Mercuries parallel with Canaan.1. Mercurie, as to his Genealogie, was ſaid to be the ſon of Iupiter Hammon; which makes him to be the ſame with Canaan, the ſon of Cham, Gen. 10.6: for Jupiter Hammon was the ſame with Cham, as before. So Bochart Phaleg. lib. 1. cap. 2. finds Canaan the ſon of Cham to be the ſame with Mercurie the ſon of Iupiter, &c. Mercurii nomen à foreign vendidit. Glaſſ. Gram. 5. l. 4. Tract. 3.2. Thence Mercurie is derived, by the Learned, from foreign Macar, to merchandiſe or ſell; which exactly anſwers to the Hebrew foreign Canaan, which ſignifies a Merchant; for ſuch, Canaan and his poſteritie, who ſetled in Phenicia and Canaan, were. 3. Hence alſo Mercurie was made to be the God of Trade and Merchandiſe; as likewiſe famous for Theeverie: all which alludes to the great trading, merchandizing, piracies, and craft of Canaans poſteritie, the Phenicians. 4. Mercurie is painted with wings; which ſome refer to the ſhips of the Phenicians. 5. Mercurie is brought in as alwaies imployed in ſervile meſsages; which is ſuppoſed to be an alluſion to the curſe of Canaan, Gen. 9.25.Gen. 9.25. Curſed be Canaan a ſervant of ſervants. 6. Mercurie paſſeth among the Grecians for the God of Eloquence; becauſe the Phenicians, Canaans poſteritie, were ſuppoſed to be the Inventors, though they were indeed onelyonly, the Conveyers, of Letters into Greece. Thus Bochart, Phaleg lib. 1. cap. 2. The name of Canaan (ſaies he) is preſerved in Mercurie; for both are ſo ſtiled from Merchandiſe and mercature. And Mercurie was a ſervant, as Canaan; and the father of Eloquence, becauſe Letters came from the Phenicians.
Mercurie called Taautas, and Theuth, &c.Mercuries chief name, amongſt the Phenicians, was Taautus. So Sanchoniathon, according to Philo Byblius's Verſion, foreign &c. From Miſor ſprang Taautus, whom the Egyptians call foreign Thout, and the Alexandrines foreign Thouth, and the Greeks foreign Mercurie &c. Joſeph the Egyptian Mercurie.This Theuth or Mercurie the Egyptians make to be the firſt Inventor of Sciences, as alſo the Gods Interpreter: whence he was called by the Greeks foreign the Interpreter; which Bochart refers to Ioſeph, who was the Egyptian Mercurie, as Canaan the Phenician. Plato, in his Philaebus, ſtiles this Egyptian Theuth, foreign God; and foreign a Divine man, or Damon: for ſo the Egyptians eſteemed Joſeph. Again Plato, in his Phaedrus, termes him foreign, the father of learning, with whom Thamus King of Egypt had many conferences, touching the uſe of Letters, which is applicable to none more truely than to Joſeph. Cicero alſo makes mention of him under the appellation of Thoyth and Theuth. This Egyptian Theuth was called alſo Thot, whence Voſsius derives our Engliſh God. This Phenician Taautus, and Egyptian Theuth the old Gauls ſtiled Teutates. So Lucan to Taramis Jupiter joins Teutates; whom Livie lib. 26. interprets Mercurie. Whence Bochart proves, that Teutates amongſt the Gauls, was the ſame with the Phenician foreign, and the Egyptian Theuth or Thouth. The ſame Theuth or Mercurie was called by the old Germans Teuto; whence the Germans themſelves were ſtiled Teutones, and their Tongue lingua Teutonica. So Bochart Can. lib. 1. cap. 42. ſpeaking of the Germans, ſaies out of Tacitus, The German Teuto or Tuito.That they celebrate Tuito their God, produced out of the Earth, and Manus his ſon, as the firſt founders of their Nation &c. where he proves, that both came from the Egyptians, who worſhipt for their chief Gods Theuth, or Mercurie, the Inventor of Sciences, as alſo Menas or Menes, the firſt of men, which is ſuppoſed to have reigned in Egypt. So Herodot. lib. 2. foreign, 'They ſay that Menes was the firſt of men that reigned in Egypt. ſo Diodorus Siculus lib. 1. And as the German Tuito or Teuto came from the Egyptian Theuth, ſo alſo the German Man, or Men from the Egyptian Menas. Whence the names German, Aleman, Norman, and our Engliſh Man, as Bochart Can. lib. 1. cap. 42. fol. 751. Another name given to Mercurie is Monimus; which ſeems alſo of Phenician origination. So Julian the Apoſtat, in his oration of the Sun, tels us, that thoſe who inhabit Edeſſa, a place ſacred to the Sun, make Monimus and Azizus his Aſseſſors. Which Jamblichus thus interprets: foreign. As Monimus muſt be Mercurie, ſo Azizus Mars. So Voſſius de Idololat. lib. 2. cap. 5. pag. 332. Bochart Can. lib. 2. cap. 8 Caſmilus.Mercurie as reckoned up amongſt the Cabiri, or Samothracian Gods, is called Caſmilus. So the Scholiaſt on Apollonius Argonaut. 1. foreign, Caſmilus is Mercurie. This Caſmilus, who is made not one of the ſupreme Gods, but a miniſter to the other Cabiri, or great Gods, Bochart (Can. lib. 1. cap. 12.) makes to be the ſame with the Phenician, or Hebrew foreign Chadmel, i.e. a miniſter of God, which was Mercurie's name, and office, of which hereafter. By all this laid together, it ſeems very probable, that the chief Names, Genealogies, and Attributes given unto Mercurie, were of Egyptian, Phenician, or Hebrew original. Laſtly, whereas there is mention made in Sanchoniathon of Taautus or Mercurie his giving unto Saturne, as Enſignes of his Kingdom, four eyes, whereof two were open, and two ſhut; becauſe Saturne foreign, ſleeping did ſee, and watching did ſleep: This Bochart (Can. lib. 2. cap. 2. fol. 789.) refers to Balaam, Numb. 24.4.Num. 24.24. falling into a trance, but having his eyes open: or to to the Spouſe, Cant. 5.2. I ſleep, but &c. More concerning the Egyptian Theuth or Mercurie, and his Identitie with Ioſeph ſee in that follows of Egyptian Philoſophie. part. 2.
§. 5. Pluto's Theogonie and parallel with Shem.Having diſcourſed at large of Jupiter and his poſteritie, Bacchus, Apollo, Mercurie, with their Theogonie or Genealogie from Cham, Nimrod, Phut, and Canaan; we now proceed to Pluto, another ſon of Saturne, with endeavors to demonſtrate his identitie with Shem the ſon of Noah; yet ſo, as that many Attributes belonging to Moſes, are given unto him. For, as we have again and again obſerved, the Greek Mythologiſts were no way uniforme in the application of their fables; but frequently patched up their Idol-God, by a piece of one, and a piece of another oriental Tradition: as it will farther appear in theſe fables of Pluto; whoſe Names, Attributes, and Genealogie ſeem to have a very great cognation with, yea derivation from ſacred Names, and Storie.
Pluto's name Muth.1. Sanchoniathon, according to Philo Byblius's verſion, brings in Pluto as the ſon of Saturne, whom he ſtiles foreign Muth: foreign, the Phenicians name him Death and Pluto; ſo that he plainly ſtiles Pluto foreign Muth, from the Hebrew foreign Muth Death. So the Hebrews uſe Muth for death, Pſ. 49.14.Pſal. 49.14. foreign Death ſhall feed &c. Now that the Phenicians and Egyptians, by Muth or Pluto, underſtood Shem, the ſon of Noah, (who paſſed for Saturne,) is aſſerted and proved by Bochart, Phaleg. lib. 1. cap. 2. where alſo he gives us the reaſon of this appellation, in theſe words. Shem being hated by theſe Idolaters, and ſo thruſt down to Hell, paſſeth for Pluto: which alludes to foreign, which the Greeks render foreign, to darken. Thus alſo Typhon was called by the Egyptians foreign Smu, not without manifeſt alluſion to the name of Shem: By the name Typhon the Egyptians underſtood all ill. Sanchoniathon's entire words are theſe: foreign: Not long after (Saturne) conſecrated his other ſon, by Rhea, called Muth dead: this the Phenicians name Death and Pluto. Sanchoniathon acknowledgeth Pluto to be the ſon of Saturne, that is Noah. And if any demand the reaſon, why he is called Death, Diodorus Siculus lib. 5. of Pluto, gives us ſome account thereof: foreign &c. Pluto, Hades:They report that Pluto was the firſt that diſcovered the Rites of Funerals, and Sepulture, and honors due to the dead; the former Age having no regard hereof: wherefore this God is ſaid to have power over the dead: and anciently the principalitie and care of the dead was aſcribed to him. Thus Diodorus Siculus. Hence a Key was made the Enſigne of Pluto; according to that of Pauſanias, Iliac. foreign: They ſay, that Pluto ſhuts Hades (i.e. the Grave, or ſtate of the dead) by this Key: anſwerable to that character of Chriſt, who is ſaid to have the key of death and the grave, Rev. 1.18.Rev. 1.18. foreign, the key of Hades. See more Voſſius de Idolol. lib. 1. cap. 19. where he makes Saturne the ſame with Noah, but Pluto the ſame with Cham. Proportionable to this Phentcian name foreign Muth, Pluto was ſtiled by the Grecians foreign, Hades. For that Hades, among the Poets, was Pluto, tis evident. So Sandford de deſcenſ. l. 2. §. 35. who knows not that Pluto was Hades? yet this difference I note: Pluto is alwaies a name of the perſon; but Hades ſometimes alſo of the thing: whence it is that we read foreign; but onelyonly foreign, not foreign. So alſo tis ſaid, that Pluto deſcended foreign, unto Hades; not that foreign Hades deſcended unto Pluto. So Diodorus Sic: foreign. So Apollodorus brings in Pluto reigning foreign. By Hades the ancient Poets underſtood the Earth: for as they made the Sun to be Saturne, or Jupiter, and the Moon, Juno; ſo the Earth Pluto. Thus Plato Cratyl: foreign. Pluto was ſo ſtiled, becauſe Plutus i.e. riches are digged out of the Earth: where alſo he cals Pluto foreign Hades, becauſe he was a companion of the dead, who are lodged in the Earth or Grave. Whence Homer feignes foreign Hades to governe the Manes in ſubterraneous places, that is in cavernes of the Earth, or graves. This is farther evident from the origination of foreign, which, according to Plato's Canon, muſt be drawn from the Barbarians language, i.e. from the Hebr. foreign Earth, as Sandford l. 1. §. 26. and l. 2. §. 35. Hence we learne what is the proper import of foreign in the Scripture; Act. 2.31.as Act. 2.31. He ſeeing this before, ſpake of the reſurrection of Chriſt, that his ſoul was not left in Hell. foreign, in the grave, or rather, in the ſtate of the dead. For foreign (the very name which the Poets gave to Pluto, feigned to be the God of the dead as before) in its primarie notion ſignifies the ſtate of the dead: and becauſe the dead are uſually lodged in Graves, therefore the ſame word is alſo uſed to ſignifie the Grave, proportionable to foreign Seol, Pſal. 16.10. unto which foreign Hades here (Act. 2.31.) refers. Pſ. 16.10.That foreign Pſal. 16.10. ſignifies not properly Hell, but the ſtate of the dead, or Grave, is evident from the like import of the word elſe-where, Pſ. 18.5.as Pſal. 18.5. foreign which we render (but ill) the ſorrows of Hell: Whereas this phraſe ſignifies properly the cords, i.e. Sorrows of death; ſo it is explicated by the following phraſe foreign the ſnares of death; as alſo by what precedes v. 4. foreign the Cords or ſorrows of death; which is evidently the ſame with foreign the cords or dolors of death. Yea we find theſe two foreign & foreign joined together and the later exegetick of the former Pſal. 116.3. Pſ. 116.3.foreign the cords or dolors of Death, and the pains of Seol: where Seol, which anſwers to Hades, is made exegetick of Maveth, or Muth, death, which was alſo Pluto's name. Pſ. 86.13.So Pſal. 86.13. what we tranſlate the loweſt hell, is in the Hebr. foreign &c. from Seol, the grave, or ſtate of the dead beneath. By all which it appears, that foreign Act. 2.31.Act. 2.31. and elſewhere, Pſ. 16.10.as foreign Pſal. 16.10. (which anſwers thereto) ſignifie not properly Hell, but the ſtate of the dead, or grave. And Bochart was ſo confident hereof, as that he ſtuck not to affirme, that foreign is ſeldom, if ever, uſed in the New Teſtament in any other notton or ſenſe. This alſo I find in his learned and acute conference with (as alſo againſt) Veron, the Papiſt, pag. 951. The Deſcent (ſaies Bochart) of Jeſus Chriſt to Hell, is nothing elſe but his abode in the ſtate of the dead, after his death and ſepulture, unto his Reſurrection. So Rom. 10.7. Rom. 10.7.to bring up Chriſt from the dead. The ſame Bochart explains more fully pag. 952. and S. Peter Act. 2.24.27.30.31. ſhews, that this prophecie of Pſal. 16.10. thou wilt not leave my ſoul in hell, could not agree to David, becauſe he yet continued in the ſtate of the Dead; but well to our Lord Jeſus Chriſt, whom God had raiſed up; having untied the cords, or diſſolved the dolors of Death, Hebr. foreign i.e. thoſe bonds of Death and Hell were diſſolved or untied by his Reſurrection: ſo this word Seol muſt be taken, Pſal. 49.14. they are put into Seol as ſheep &c, i.e. ſimply into the condition of the dead; for there is no other Seol for ſheep. Briefly, to ſhew that Hades ſignifies not alwaies the place of the damned, there is made an expreſſe diſtinction betwixt the one and the other, Apoc. 20.14. where Hades (which is rendred Hell) is ſaid to be caſt into the lake of fire, (i.e. local or real Hell.) Thus Bochart, who here acutely demonſtrates the diſtinction betwixt Hades, and the real Hell, as alſo its identitie with Death, or the ſtate of the dead; whereof Pluto was by the Poets made the God, and thence ſtiled Hades. Of which ſee Sandford deſcenſ. Chriſti lib. 1. §. 26. and l. 2. §. 35. &c. more largely.
Axiokerſos3. Anſwerable to theſe names foreign Muth & foreign Hades Pluto is ſtiled in the Samothracian myſteries of the Cabiri, (which had their Original from the Phenician Cabiri, of which hereafter) foreign Axiokerſos; which is the ſame with the Phenician or Hebrew foreign Achazi Keres i.e. Death is my Poſſeſsion for foreign Achazi, which the Samothracians read foreign Axio, ſignifies my poſſeſsion: & foreign Keres, amongſt the Greeks foreign, is uſed for Deſtruction or Death as Jer. 46.20. Jer. 46.20.Hence foreign Achazi Keres death is my poſſeſsion, ſtrength or power: which is a Character given, by the Hebrews, unto the Devil: Heb. 2.14. Bochart.Thus the Author to the Hebrews ſtiles him Heb. 2.14. that through death he might deſtroy him that had the Power of death, i.e. the Devil. Where, according to the Hebrew Idiom, he ſtiles the Devil him that had the power of death, i.e. foreign Achazi Keres, or, according to the Greek foreign the Lord of deſtruction which was Pluto's name, amongſt the Samothracian Cabiri. The Scholiaſt on Apollonius Argonaut 1. tels us: foreign. Axio Kerſos is Hades, i.e. death &c. as Voſſius Idolo. lib. 2. cap. 57. pag. 620.
Typhon.4. As Pluto was termed by the Phenicians foreign death; and by the Samothracians foreign, ſo alſo by the Egyptians Typhon; whom they ſuppoſed to be a Monſtrous Giant caſt down by Jupiter into Tartar, as an enemy of the Gods: that is, in plain language, the Evil God or Devil caſt down to Hell. That Typhon amongſt the Egyptians was the ſame with Pluto amongſt the Grecians, and both originally the ſame with Shem, is evident from what was before mention'd out of Bochart; namely, "That Typhon was called by the Egyptians foreign Smu, which (ſayes he) refers to Shem. But more of this in the following Section.
§. 6. Enceladus the ſame with the Devil Eſa 27.1.To the Fable of Pluto, the God of Hell, we may ſubjoin that of the Giant Enceladus, who was very near akin unto, if not the ſame with, Pluto. The Mythologiſts fable, that this Enceladus was foreign, a Giant that fought againſt the Gods; who therefore was either by Minerva, or Jupiter himſelf, caſt down to Hell; & there overwhelmed with that very great mountain Aetna: whence, ſay they, proceeded fire out of his mouth and noſtrils; which ſome refer to the burnings of Aetna &c. That this fable was brought into Greece, by the Phenicians, originally from the the Jewiſh Church, ſeems evident (as Bochart *Canaan. lib. 1. cap. 28. fol. 581.has well obſerved) from many conſiderations. 1. The very name foreign Enceladus, is, by Bochart, made to be the ſame with the Hebrew foreign akalathon, i.e. tortuous or crooked: which is the very Epithet given to the Devil Eſa 27.1. Leviathan that crooked ſerpent foreign Nahas akalaton. The tranſmutation of the Hebrew foreign into the Greek. foreign ſeems natural and eaſy: which is ſoon done, by the change only of foreign into foreign, and foreign into foreign; as in foreign crooked, from foreign akul.
Typhon his Origi….2. That Enceladus is exactly parallel to the Devil his character Eſa 27.1. &c. is evident from his other name Typhon, or Typhos; who is thus deſcribed, by Pindar, Pythia 1 foreign. There lies in Tartar that hundred headed Typhos the enemy of the Gods. So Apollidorus lib. 1. There appeared the hundred headed Dragon, Typhon, &c. The like Hyginus, cap. 152. Tartar procreated out of the Earth Typhon, of huge magnitude, of a monſtrous forme, with an hundred Dragon heads. Which being laid together, Bochart (Can. lib. 1. cap. 28. fol. 581.) thus explicates to us: If we will look (ſaies he) to the reaſon of the Allegorie, there is no doubt, but this Giant Enceladus, (or Typhon) whom Jupiter by a Thunderbolt ſtruck down to Tartar, (becauſe he made an inſurrection againſt the Gods,) and kept in thoſe Abyſſes of the Earth, there to burne in everlaſting flames, is the ſame with that Akalathon, or crooked Serpent the Devil, which God Eſa. 27.1. ſmote with his ſword, and 2 Pet. 2.4. foreign but caſt them down to Hell &c. And that theſe Grecian Fables of Typhon, had their original from the Hebrews, appears
1. Typhon from Tophet, the ſame with the Devil.Firſt from the very name Typhon, which Bochart fetcheth from the Hebrew foreign Tophet; whence the Greek foreign, which ſignifies the ſame with foreign to burne: Thence Eſa. 30.33. foreign Tophet is the ſame with that place in the valley of Hinnom, where they ſacrificed their children to Moloch, by caſting them alive into the fire, Eſa. 30.33. 2 King. 23.10 Jer. 7.31,32.as 2 King. 23.10. Jer. 7.31,32. This valley of Hinnom, wherein Tophet ſtood, by reaſon of thoſe barbarous cruel flames became a ſymbol or type of Hell; whence from foreign Gehinnom, the Greeks termed Hell fire foreign Gehenna. Hence alſo Tophet, the place in this valley of Hinnom, where this fire burned, gave original to Typhon.
2 The Attributes given to Typhon prove him to be the ſame with the Devil, according to that character given him in Scripture. For 1. tis ſaid, that Typhon waged war with Jupiter, and contended with him for the Empire; whence he was ſtruck down by Jupiter into Tartar &c. So the Scripture aſſures us touching the Devil, that for his ſin againſt God, he was caſt down to Hell. 2. Tis ſaid, that when Jupiter had, by a fiery Thunderbolt, ſtruck down Typhon, he laid upon him the mountain Aetna in Sicilie, which was by him ſet on fire: whence all mountains, that had any eruptions of fire, were fabled to lie upon Typhon: which anſwers to the Devils character 2 Pet. 2.4. 2 Pet. 2.4.caſt them down to hell.
3. And becauſe the Egyptians looked on Typhon as an evil God, or the cauſe of all ill, Typhons parallel with Moſes.therefore they take the ſtories of the Patriarchs, eſpecially ſuch as moſt infeſted them by oppoſing their Idolatrie, & attribute them unto him. We have already mentioned the ſtorie of Shem, who being alwaies hated by the poſteritie of Cham, (amongſt whom the Egyptians were) paſſed among them for Pluto and Typhon. We ſhall now endeavor to ſhew, how the Egyptians, out of their curſed humor, applyed the whole ſtorie of Moſes unto Typhon. Learned Bochart (in a conference with him) informed me at large out of Plutarch and others, touching the parallel betwixt Typhon and Moſes. Plutarch (ſaid he) in his Iſis and Oſiris, tels us, 1. that Typhon made war with the Gods, i.e. with the Egyptian Idols: ſo Moſes Exod. 8. &c. 2. Typhon was the ſon of a Queen: ſo Moſes the adopted ſon of Pharaohs daughter. 3. Typhon was hid in an Ark, and caſt on the river Tanais: ſo Moſes, Exod. 2.3. 4. Typhon had command of all the beaſts: ſo Moſes of the Frogs &c. Exod. 8.5. &c. 5. Typhon is ſaid to divide his Army into 13. parts: ſo Moſes the Iſraelites into 13 (i.e. reckoning the two ſons of Joſeph as diſtinct) Tribes. Theſe, with ſome other inſtances were given me by Bochart, touching the parallel betwixt Typhon and Moſes: and I find ſome mention of the ſame in his Hiſtorie de Animalibus ſacris part. 1. lib. 2. cap. 34. Illuſtres illae Moſis victoriae adhuc recenti memoria celebres, magis innotuiſſe putandae ſunt. Sandf. l. 1. §. 22.That which gave occaſion to the Egyptians and Greeks to inſert ſo many parcels of Moſes's ſtorie into their Mythologie of Typhon, was the freſhnes and novaltie of Moſes's Atchievements, who lived much about the ſame time, when this Fable-coining Art began: as before, in Bacchus's genealogie. Typhons parallel with Og.Sandford, Voſſius, and Dickinſon make Typhon, by the art of Anagrammatiſme, the ſame with Python, the Serpent Apollo deſtroyed; which they take to be a fable of Og, the Giant of Baſan, deſtroyed by Joſhuah, as before §. 3. and in what follows chap 5. §. 3. We may take in both one and the other of theſe References; becauſe the Mythologiſts agreed not in the application of their Fables.
3. Another name given to Enceladus, which argues his genealogie to be the ſame with the Devils, was Briareus. This name Bochart (Can. lib. 1. cap. 28.) makes to be the ſame with foreign Belial, the name given, by the Hebrews, to the Devil. Thence for foreign, 2 Cor. 6.15. the Syriack has foreign, as alſo the Arabick. So in Heſychius foreign is foreign, &c.