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         Dodwell, Henry, 1641-1711.
      
       
         
           1681
        
      
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             A discourse concerning Sanchoniathon's Phœnician history by Henry Dodwell ...
             Dodwell, Henry, 1641-1711.
          
           [9], 118 p.
           
             Printed by M. Clark for B. Tooke ...,
             London :
             1681.
          
           
             This history, by Philo of Byblus, professed to be based upon the work of Sanchuniathon, a contemporary of Queen Semiramis. Cf. NUC pre-1956.
             Errata: p. 118.
             Reproduction of original in Cambridge University Library.
          
        
      
    
     
       
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         eng
      
       
         
           Sanchuniathon. -- Phoenician history. -- English.
           Philo, -- of Byblos. -- Phoenician history. -- English.
           Mythology, Phoenician.
        
      
    
     
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           A
           DISCOURSE
           Concerning
           
           SANCHONIATHON's
           Phoenician
           History
           .
        
         
           By
           HENRY
           DODWELL
           ,
           M.
           A.
           and
           sometimes
           Fellow
           of
           
             Trinity
             Colledge
          
           near
           Dublin
           in
           Ireland
           .
        
         
           LONDON
           ,
           Printed
           by
           
             M.
             Clark
          
           ,
           for
           
             B.
             Tooke
          
           at
           the
           Ship
           in
           St.
           
           Paul's
           Church-yard
           ,
           1681.
           
        
      
       
         
         
         
           THE
           CONTENTS
           .
        
         
           THE
           Occasion
           of
           this
           Discourse
           ,
           
             §
             .
             I.
          
           The
           
             Usefulness
             ,
             §
             .
             II.
          
           The
           Credit
           of
           Sanehoniathons
           Work
           depends
           either
           on
           Porphyry
           ,
           or
           
             Philo
             Byblius
             ,
             §
             .
             III.
          
           The
           Philosophers
           allowed
           a
           Liberty
           of
           
             Beneficial
             False-hoods
          
           ;
           and
           they
           who
           first
           produced
           this
           Author
           were
           ,
           in
           Interest
           concerned
           for
           him
           ,
           
             §
             .
             IV.
             Theodoret
          
           and
           Cyril
           of
           Alexandria
           quote
           him
           only
           at
           the
           second
           hand
           from
           Eusebius
           .
           Several
           gross
           mistakes
           of
           
             Cyril
             ,
             §
             .
             V.
             VI.
             Sanchoniathon
          
           very
           little
           known
           before
           he
           was
           produced
           by
           
             Porphyry
             ,
             §
             .
             VII
             .
             VIII
             .
          
           No
           rea●●●
           why
           he
           might
           not
           have
           been
           known
           ,
           even
           before
           the
           time
           of
           
             Philo
             Byblius
          
           ,
           if
           he
           had
           been
           really
           genuine
           ,
           
             §
             .
             IX
          
           .
           He
           might
           have
           been
           taken
           notice
           of
           ,
           not
           only
           as
           a
           Historian
           ,
           but
           as
           a
           
             Philosopher
             ,
             §
             .
             X.
          
           Concerning
           his
           Means
           of
           Information
           .
           The
           Writings
           of
           Taautus
           .
           The
           Antient
           way
           of
           preserving
           Antiquities
           by
           Inscriptions
           on
           
             Sacred
             Pillars
          
           ,
           sometimes
           abused
           ,
           and
           very
           fit
           for
           the
           designs
           of
           
             Deceivers
             ,
             §
             .
             XI
          
           .
           This
           was
           generally
           pretended
           to
           by
           those
           who
           Rivalled
           each
           other
           for
           Antiquity
           .
           The
           Prophecy
           
           of
           Cham
           and
           the
           Pillars
           of
           Seth
           contained
           the
           same
           Doctrines
           with
           those
           of
           
             Mercury
             ,
             §
             .
             XII
             .
             XIII
             .
             Taautus
          
           the
           same
           with
           Mercury
           .
           The
           
             Ammonian
             Philosophy
          
           the
           same
           with
           the
           
             Aegyptian
             ,
             §
             .
             XIV
          
           .
           It
           is
           improbable
           that
           Sanchoniathon
           could
           derive
           his
           Information
           from
           the
           Books
           of
           
             Mercury
             ,
             §
             .
             XV.
             Mercury
          
           no
           
             Phoenician
             ,
             §
             .
             XVI
          
           .
           The
           Pretences
           of
           
             Philo
             Byblius
          
           for
           defence
           of
           his
           Author
           ,
           
             §
             .
             XVII
          
           .
           It
           is
           not
           probable
           that
           the
           
             Antient
             Aegyptians
          
           would
           have
           suffered
           Mercury
           to
           have
           Revealed
           their
           
             Mysteries
             ,
             §
             .
             XVIII
          
           .
           It
           is
           not
           probable
           that
           the
           
             Aegyptian
             Mercury
          
           either
           would
           or
           could
           have
           Revealed
           them
           ,
           
             §
             .
             XIX
          
           .
           The
           Son
           of
           Thabion
           perhaps
           the
           
             Second
             Mercury
          
           called
           Agathodaemon
           .
           He
           is
           supposed
           to
           be
           the
           Author
           of
           the
           Modern
           
             Greek
             Writings
          
           Fathered
           on
           Mercury
           ,
           (
           which
           if
           meant
           by
           Sanchoniathon
           must
           be
           a
           certain
           Conviction
           of
           his
           False-hood
           )
           perhaps
           first
           published
           by
           
             Numenius
             ,
             §
             .
             XX.
          
           By
           Hierom-baal
           Priest
           of
           the
           God
           Jevo
           he
           meant
           
             Gideon
             .
             Sanchoniathon
          
           could
           not
           mistake
           him
           for
           a
           
             Priest
             .
             Bochart
          
           mistaken
           ,
           
             §
             .
             XXI
          
           .
           It
           is
           not
           Credible
           that
           Gideon
           ever
           left
           any
           Memoirs
           behind
           him
           ,
           
             §
             .
             XXII
             .
             Sanchoniathons
          
           account
           of
           Jewish
           Affairs
           could
           not
           have
           been
           taken
           from
           them
           ,
           
           
             §
             .
             XXIII
             .
             Intrinsick
          
           Arguments
           of
           just
           Suspicion
           against
           this
           Author
           .
           His
           arrogating
           to
           his
           
             own
             Country
          
           the
           glory
           of
           all
           Famous
           Persons
           and
           
             Inventions
             ,
             §
             .
             XXIV
          
           .
           Several
           Instances
           hereof
           ,
           
             §
             .
             XXV
             ,
             XXVI
             ,
             XXVII
             ,
             XXVIII
             .
          
           An
           Account
           of
           the
           design
           of
           
             Philo
             Byblius
          
           in
           this
           Imposture
           .
           He
           was
           disaffected
           to
           the
           Jews
           ,
           and
           perhaps
           set
           on
           this
           design
           by
           occasion
           of
           
           Josephus's
           Books
           against
           
             Appion
             ,
             §
             .
             XXIX
             .
             Josephus
          
           there
           insisted
           more
           particularly
           on
           the
           Testimonies
           of
           Phoenicians
           .
           Other
           things
           that
           recommended
           the
           
             Jewish
             Scriptures
          
           to
           the
           esteem
           of
           the
           
             Learned
             Heathens
          
           of
           that
           Age.
           Several
           Eminent
           Jewish
           Writers
           who
           ,
           by
           Mystical
           Expositions
           ,
           brought
           their
           own
           Doctrines
           near
           the
           received
           Systeme
           of
           the
           
             Dogmatical
             Philosophers
             ,
             §
             .
             XXX
             .
             Heathen
             Oracles
          
           in
           favour
           of
           the
           Jews
           owned
           for
           genuine
           by
           the
           Heathens
           themselves
           .
           The
           good
           Characters
           of
           Abraham
           and
           Moses
           in
           the
           received
           
             Orphaicks
             .
             Joseph
          
           and
           Moses
           taken
           for
           
             Aegyptian
             Priests
             ,
             §
             .
             XXXI
             .
          
           A
           Set
           of
           Philosophers
           ,
           several
           of
           them
           Antienter
           than
           
             Philo
             Byblius
          
           ,
           who
           received
           the
           Authority
           of
           Moses
           as
           a
           Wise
           Legislator
           and
           a
           Prophet
           ,
           and
           mentioned
           him
           with
           respect
           .
           Chalcidius
           a
           
             Heathen
             ,
             §
             .
             XXXII
          
           .
           The
           Jewish
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           taken
           
           into
           the
           counterfeited
           Works
           of
           Hermes
           ,
           about
           the
           time
           of
           
             Philo
             Byblius
             §
             .
             XXXIII
          
           .
           How
           this
           might
           come
           to
           pass
           ,
           
             §
             .
             XXXIV
             .
             Philo
          
           Byblius's
           Partiality
           appears
           in
           his
           making
           Sanchoniathon
           prefer
           his
           own
           City
           Byblos
           before
           all
           the
           Cities
           of
           Phoenicia
           for
           Antiquity
           ,
           even
           before
           Berytus
           it self
           .
           Why
           he
           makes
           his
           Sanchoniathon
           enquire
           into
           the
           Archives
           of
           the
           
             particular
             Cities
             ,
             §
             .
             XXXV
             .
          
           He
           had
           ,
           in
           this
           Work
           ,
           a
           particular
           design
           upon
           the
           Jews
           .
           Why
           he
           makes
           his
           Sanchoniathon
           live
           in
           the
           time
           of
           
             Abibalus
             ,
             §
             .
             XXXVI
          
           .
           The
           time
           of
           Sanchoniathon
           fixed
           ,
           not
           by
           the
           Age
           of
           Semiramis
           ,
           but
           of
           Abibalus
           .
           His
           time
           ,
           by
           the
           
             Tyrian
             Records
          
           ,
           either
           Equal
           ,
           or
           a
           little
           before
           the
           War
           of
           
             Troy
             ,
             §
             .
             XXXVII
          
           .
           Why
           he
           was
           to
           Father
           his
           Informations
           ,
           concerning
           Jewish
           Matters
           ,
           on
           a
           Jew
           and
           a
           
             Priest
             ,
             §
             .
             XXXVIII
          
           .
           Why
           on
           a
           Priest
           of
           the
           
             God
             Jevo
          
           ,
           and
           on
           Gideon
           particularly
           .
           How
           he
           might
           from
           his
           Name
           collect
           his
           being
           a
           
             Priest.
             Hierombaal
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             §
             .
             XXXIX
          
           .
           Why
           he
           was
           to
           begin
           with
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           All
           Books
           concerning
           
             Aegyptian
             Notions
          
           Fathered
           on
           Hermes
           .
           The
           Fashion
           of
           Fathering
           all
           latter
           Inventions
           of
           a
           Sect
           on
           the
           
             First
             Author
          
           of
           it
           ,
           especially
           in
           their
           
             Dialogues
             ,
             §
             .
             XL.
          
           The
           
             AEgyptian
             Philosophy
          
           followed
           by
           Sanchoniathon
           .
           
           How
           he
           secured
           himself
           from
           suspicion
           of
           mistake
           in
           
             Interpreting
             Mercury
          
           .
           How
           the
           Greeks
           came
           to
           be
           mistaken
           ,
           
             §
             .
             XLI
          
           .
           How
           the
           Aegyptians
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
             §
             .
             XLII
          
           .
           How
           
             Philo
             Byblius
          
           secures
           his
           Sanchoniathon
           from
           the
           suspicion
           of
           Fabling
           ,
           and
           
             what
             Fables
          
           he
           means
           ,
           
             §
             .
             XLIII
             .
             XLIV
          
           .
           Yet
           he
           forgot
           himself
           and
           Fathered
           a
           
             Scandalous
             Fable
          
           upon
           him
           ,
           
             §
             .
             XLV
          
           .
           The
           Name
           of
           Sanchoniathon
           perhaps
           borrowed
           from
           the
           Famous
           
             Aegyptian
             Sonchis
          
           .
           The
           
             Atlantick
             Theology
          
           probably
           the
           same
           with
           that
           of
           
             Mercury
             ,
             §
             .
             XLVI
          
           .
           Recapitulation
           ,
           
             §
             .
             XLVII
          
           .
           The
           Scripture
           needs
           no
           Confirmation
           from
           Heathen
           Authors
           ,
           
             §
             .
             XLVIII
          
           .
        
      
    
     
       
         
         
         
           A
           DISCOURSE
           ,
           Concerning
           SANCHONIATHON's
           Phoenician
           History
           .
           In
           
             Euseb
             .
             Praep.
             Evang.
             l.
             1.
             ch
             .
             10.
             
          
        
         
           §
           .
           I.
           HAVING
           in
           the
           latter
           of
           these
           Letters
           intimated
           some
           suspicion
           concerning
           the
           genuineness
           of
           Sanchoniathon
           ,
           
           and
           considering
           how
           generally
           Learned
           men
           receive
           and
           quote
           him
           for
           an
           Author
           of
           that
           Antiquity
           he
           pretends
           to
           ;
           as
           it
           will
           become
           me
           to
           purge
           my self
           from
           the
           suspicion
           of
           Heterodoxy
           ,
           so
           I
           believe
           it
           will
           not
           be
           ingrateful
           to
           the
           ingenious
           inquisitive
           Reader
           to
           understand
           what
           may
           be
           said
           concerning
           him
           .
           Which
           I
           shall
           do
           from
           some
           Letters
           which
           passed
           between
           me
           and
           a
           Learned
           Friend
           concerning
           him
           before
           the
           Publication
           of
           these
           Letters
           of
           Advice
           ,
           and
           which
           were
           ,
           in
           truth
           ,
           the
           Reasons
           of
           my
           passing
           that
           censure
           upon
           him
           .
        
         
           §
           .
           II.
           THE
           Credit
           of
           this
           Author
           does
           the
           rather
           deserve
           an
           accurate
           and
           impartial
           
           Examination
           ,
           because
           of
           the
           great
           use
           which
           is
           made
           of
           him
           in
           clearing
           several
           Historical
           and
           Philosophical
           passages
           of
           the
           
             Old
             Testament
          
           ;
           and
           because
           he
           is
           generally
           taken
           for
           the
           Faithfulest
           ,
           and
           Antientest
           ,
           and
           consequently
           the
           most
           
             useful
             Heathen
             Author
          
           that
           was
           extant
           within
           the
           Memory
           of
           Learned
           Ages
           .
           Which
           might
           make
           all
           who
           either
           have
           formerly
           ,
           or
           do
           still
           believe
           him
           so
           ,
           think
           nothing
           too
           difficult
           to
           be
           confirmed
           by
           his
           Credit
           .
           *
           His
           very
           Name
           was
           observed
           to
           signifie
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           if
           it
           were
           given
           him
           by
           his
           Contemporaries
           ,
           must
           needs
           have
           been
           a
           great
           attestation
           of
           his
           Integrity
           from
           them
           who
           had
           best
           reason
           to
           know
           him
           .
           *
           As
           for
           his
           Age
           ,
           he
           is
           pretended
           equal
           to
           Abibalus
           ,
           to
           whom
           he
           is
           said
           to
           have
           Dedicated
           this
           his
           
             Phoenician
             History
          
           ,
           that
           Abibalus
           ,
           I
           mean
           
           who
           ,
           by
           the
           Phoenician
           Records
           ,
           is
           supposed
           to
           be
           the
           Father
           of
           Hieromenus
           or
           Eiromus
           ,
           conceived
           to
           be
           the
           same
           with
           Hiram
           ,
           contemporary
           with
           David
           and
           Solomon
           as
           appears
           ,
           not
           only
           from
           the
           Scriptures
           ,
           but
           also
           from
           the
           same
           Phoenician
           Records
           ,
           on
           whose
           credit
           ,
           no
           doubt
           ,
           it
           is
           that
           Josephus
           makes
           the
           Eleventh
           year
           compleat
           ,
           
           or
           Twelfth
           begun
           of
           Hiram
           ,
           to
           concur
           with
           the
           Fourth
           of
           Solomon
           ,
           wherein
           the
           Temple
           was
           built
           .
           For
           he
           had
           the
           sum
           of
           those
           Records
           Collected
           to
           his
           hand
           by
           
             Menander
             Ephesius
          
           and
           Dius
           and
           
             Hieronymus
             Tyrius
          
           ,
           and
           others
           ,
           
           without
           whose
           assistance
           he
           could
           not
           have
           been
           so
           particular
           in
           fixing
           the
           certain
           year
           of
           Hiram
           .
           [
           The
           Learned
           Bochart
           would
           have
           this
           Abibalus
           King
           of
           Berytus
           distinct
           from
           him
           who
           was
           King
           of
           Tyre
           ,
           and
           Antienter
           .
           But
           if
           the
           account
           hold
           which
           we
           shall
           afterwards
           give
           from
           the
           Phoenician
           Records
           ,
           to
           shew
           him
           to
           have
           been
           Equal
           or
           a
           
             little
             Antienter
          
           than
           the
           War
           of
           Troy
           ,
           (
           exactly
           as
           this
           Abibalus
           the
           Father
           of
           Hiram
           is
           placed
           by
           them
           who
           mention
           him
           )
           it
           will
           then
           appear
           that
           no
           other
           was
           meant
           than
           the
           Father
           of
           Hiram
           .
           That
           he
           is
           called
           King
           of
           the
           Berytians
           ,
           was
           for
           no
           
           other
           end
           but
           to
           signifie
           that
           he
           was
           
           Sanchoniathon's
           Prince
           who
           was
           of
           Berytus
           ,
           exactly
           as
           Sanchoniathon
           himself
           is
           in
           Athenalus
           and
           Suidas
           made
           a
           Tyrian
           ,
           because
           his
           Berytus
           was
           ,
           in
           his
           time
           ,
           under
           the
           Jurisdiction
           of
           Tyre
           ,
           which
           is
           again
           another
           probability
           that
           his
           Abibalus
           was
           the
           same
           with
           the
           K.
           of
           Tyre
           .
           ]
           Porphyry
           himself
           who
           first
           produced
           this
           Sanchoniathon
           against
           the
           Christians
           ,
           makes
           him
           equal
           to
           Semiramis
           ,
           who
           as
           he
           tells
           us
           in
           
           Eusebius's
           Preparation
           ,
           
           was
           either
           before
           or
           equal
           to
           the
           Wars
           of
           Troy
           ;
           
           but
           he
           is
           confuted
           by
           Eusebius
           who
           makes
           her
           Eight
           hundred
           and
           fifty
           years
           earlyer
           than
           that
           same
           War.
           Her
           Husband
           Ninus
           is
           generally
           ,
           
           by
           Heathen
           Authors
           ,
           made
           the
           utmost
           Period
           of
           all
           Histories
           they
           were
           acquainted
           with
           ,
           who
           yet
           mention
           many
           things
           Antienter
           than
           that
           War
           of
           Troy.
           [
           But
           this
           matter
           is
           excellently
           accounted
           for
           by
           the
           Learned
           and
           Judicious
           Sir
           
             John
             Marsham
          
           ,
           who
           shews
           that
           Porphyry
           herein
           followed
           the
           more
           likely
           account
           of
           Herodotus
           ,
           though
           
           Ctesias's
           larger
           account
           had
           the
           luck
           to
           be
           more
           received
           .
           Deioces
           (
           the
           First
           King
           of
           the
           Medes
           after
           their
           revolt
           from
           the
           Assyrians
           according
           to
           Herodotus
           ,
           )
           began
           his
           Reign
           Olymp.
           17.
           4.
           according
           to
           Eusebius
           .
           
           The
           
             whole
             time
          
           of
           the
           Assyrians
           
           was
           Five
           hundred
           and
           Twenty
           years
           according
           to
           Herodotus
           .
           If
           therefore
           we
           reckon
           backward
           from
           that
           Fourth
           year
           of
           the
           Seventeenth
           Olympiad
           ,
           the
           time
           of
           Semiramis
           who
           succeeded
           her
           Husband
           Ninus
           ,
           will
           fall
           out
           much
           about
           the
           time
           where
           Porphyry
           places
           it
           .
           Nor
           was
           Porphyry
           alone
           ,
           though
           he
           had
           indeed
           few
           Companions
           ,
           in
           following
           Herodotus
           .
           He
           shews
           that
           Appian
           did
           so
           too
           ,
           and
           the
           most
           Judicious
           
             Dionysius
             Halicarnassaeus
          
           ,
           
           and
           Josephus
           .
           And
           ,
           which
           is
           more
           particularly
           observable
           to
           our
           present
           purpose
           ,
           
             Philo
             Byblius
          
           also
           agrees
           with
           him
           in
           placing
           Semiramis
           later
           than
           usually
           ,
           whom
           he
           makes
           Two
           thousand
           years
           later
           than
           the
           Building
           of
           Babylon
           .
           ]
           Besides
           the
           Authenticalness
           of
           the
           Records
           ,
           from
           whence
           he
           derived
           his
           Information
           ,
           is
           extremely
           considerable
           ,
           (
           if
           it
           should
           prove
           really
           what
           it
           is
           pretended
           )
           the
           Sacred
           Writings
           of
           Taautus
           ,
           that
           is
           Mercury
           ,
           
           (
           of
           whom
           there
           is
           so
           much
           mention
           in
           those
           yet
           earlier
           Times
           ,
           of
           which
           he
           wrote
           his
           History
           )
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
             Eus
             .
             Pr.
             Ev.
          
           l.
           9.
           32.
           
           B.
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           Hierombaal
           Priest
           of
           the
           God
           
             Jevo
             .
             ib.
          
           p.
           31.
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           their
           Cities
           ,
           and
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           their
           Temples
           ,
           Ib.
           But
           as
           so
           great
           Recommendations
           of
           Fidelity
           ,
           of
           
           Antiquity
           ,
           and
           sufficient
           means
           of
           Information
           ,
           must
           needs
           make
           him
           very
           useful
           for
           the
           Discovery
           of
           many
           and
           momentous
           Truths
           ,
           if
           justly
           challenged
           ;
           so
           ,
           on
           the
           contrary
           ,
           must
           they
           make
           his
           Authority
           very
           mischievous
           for
           seducing
           those
           ,
           who
           trust
           it
           ,
           into
           numerous
           and
           dangerous
           Errors
           ,
           if
           they
           should
           after
           all
           be
           found
           False
           and
           Groundless
           .
           Let
           us
           see
           therefore
           ,
           whether
           these
           challenges
           be
           as
           just
           as
           they
           are
           specious
           and
           plausible
           .
        
         
           §
           .
           III.
           AND
           here
           I
           consider
           First
           ,
           that
           all
           these
           Arguments
           of
           his
           Credibility
           depend
           ,
           as
           to
           Us
           ,
           either
           on
           the
           pure
           Testimony
           of
           Porphyry
           ,
           who
           was
           the
           first
           who
           produced
           him
           with
           any
           great
           applause
           and
           confidence
           ,
           and
           who
           is
           therefore
           justly
           suspicious
           ,
           if
           not
           of
           wholly
           coyning
           him
           ,
           yet
           at
           least
           of
           a
           partial
           favour
           to
           him
           ,
           and
           of
           the
           first
           endeavours
           to
           justify
           and
           defend
           him
           after
           the
           neglects
           that
           had
           been
           cast
           upon
           him
           since
           the
           time
           that
           he
           had
           first
           been
           Published
           and
           Translated
           by
           
             Philo
             Byblius
          
           ,
           or
           else
           of
           
             Philo
             Byblius
          
           himself
           .
           Athenaeus
           is
           the
           only
           Author
           extant
           that
           quoted
           him
           ,
           that
           we
           know
           of
           ,
           from
           the
           time
           of
           
             Philo
             Byblius
          
           to
           Porphyry
           ,
           supposing
           that
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           whose
           Phoenician
           Antiquities
           are
           quoted
           by
           him
           ,
           and
           joyned
           with
           Mochus
           another
           very
           Antient
           Phoenician
           
           Writer
           often
           taken
           notice
           of
           ,
           were
           the
           same
           with
           our
           Sanchoniathon
           ,
           as
           he
           is
           commonly
           conceived
           to
           be
           ,
           and
           I
           believe
           ,
           not
           improbably
           ,
           though
           he
           in
           Athenaeus
           was
           a
           Tyrian
           ,
           ours
           a
           Berytian
           ,
           a
           difference
           not
           very
           difficulty
           reconcileable
           ,
           as
           has
           been
           shewn
           .
           If
           it
           should
           prove
           otherwise
           ,
           then
           Porphyry
           alone
           must
           answer
           for
           both
           ,
           not
           only
           the
           pretended
           Sanchoniathon
           himself
           ,
           but
           the
           pretended
           Greek
           Translation
           also
           of
           him
           by
           
             Philo
             Byblius
          
           .
           But
           to
           allow
           him
           all
           the
           favour
           that
           is
           reasonable
           ,
           and
           to
           grant
           that
           this
           
             Philo
             Byblius
          
           is
           to
           be
           suspected
           of
           the
           Original
           fraud
           ,
           because
           of
           this
           more
           Antient
           citation
           of
           him
           by
           Athenaeus
           ,
           which
           could
           have
           been
           from
           none
           but
           
             Philo
             Byblius
          
           ;
           yet
           Porphyry
           must
           needs
           be
           looked
           on
           as
           the
           retriever
           of
           a
           neglected
           ,
           and
           therefore
           suspicious
           Author
           ,
           who
           must
           have
           been
           by
           that
           time
           very
           Famous
           ,
           if
           he
           had
           been
           thought
           genuine
           ,
           which
           is
           very
           considerable
           for
           my
           present
           purpose
           .
        
         
           §
           .
           IV.
           FOR
           I
           consider
           further
           ,
           that
           as
           the
           Principles
           both
           of
           the
           Pythagoraeans
           and
           Platonists
           (
           who
           were
           both
           of
           them
           admired
           by
           Porphyry
           )
           allowed
           the
           Lawfulness
           of
           Medicinal
           falsehoods
           ,
           
           as
           they
           called
           them
           ,
           which
           was
           no
           doubt
           the
           Original
           
           first
           of
           those
           Mythological
           Stories
           with
           which
           they
           first
           beautified
           their
           Dialogues
           ,
           then
           of
           all
           those
           Forgeries
           which
           were
           afterwards
           introduced
           by
           the
           Monks
           ,
           who
           from
           their
           first
           Institution
           were
           of
           a
           Philosophical
           Extraction
           and
           Genius
           ;
           I
           say
           besides
           these
           Principles
           which
           may
           let
           us
           see
           that
           it
           was
           possible
           he
           might
           deal
           disingenously
           with
           us
           ;
           the
           occasion
           of
           his
           first
           producing
           him
           ,
           and
           his
           design
           ,
           were
           such
           as
           may
           make
           him
           further
           suspicious
           of
           using
           the
           utmost
           liberty
           of
           his
           Principles
           actually
           .
           For
           it
           was
           purposely
           to
           confront
           the
           Antiquity
           of
           the
           Scriptures
           ,
           
           and
           in
           that
           very
           work
           which
           was
           designed
           to
           overthrow
           the
           Credit
           of
           Christianity
           .
           The
           like
           I
           shall
           *
           hereafter
           observe
           concerning
           
             Philo
             Byblius
          
           .
        
         
           §
           .
           V.
           BUT
           that
           I
           may
           not
           therefore
           conclude
           him
           guilty
           of
           a
           disingenuous
           Fact
           ,
           only
           because
           it
           was
           agreeable
           ,
           not
           only
           to
           Principles
           ,
           but
           his
           Design
           ,
           and
           Interest
           ;
           Let
           us
           consider
           t●●
           thing
           it self
           ,
           and
           see
           whether
           it
           be
           likely
           that
           either
           Sanchoniathon
           ,
           or
           his
           Translator
           
             Philo
             Byblius
          
           ,
           were
           ever
           had
           in
           any
           esteem
           till
           Porphyry
           vouched
           for
           them
           .
           If
           they
           were
           ,
           how
           comes
           it
           to
           pass
           that
           none
           but
           Athenaeus
           should
           take
           notice
           of
           an
           Author
           so
           extreamly
           
           valuable
           ,
           if
           he
           had
           been
           genuine
           ?
           How
           comes
           it
           to
           pass
           ,
           that
           those
           few
           Christians
           that
           mention
           him
           afterwards
           should
           quote
           him
           only
           at
           the
           
             Second
             hand
          
           from
           Eusebius
           ,
           or
           at
           the
           uttermost
           from
           Porphyry
           ?
           Why
           had
           they
           not
           rather
           recourse
           to
           
             Philo
             Byblius
          
           himself
           ,
           if
           he
           had
           been
           common
           ?
           And
           what
           imaginable
           reason
           is
           there
           why
           he
           should
           not
           have
           been
           Common
           ,
           especially
           in
           those
           Eastern
           parts
           so
           near
           Phoenicia
           ,
           if
           he
           had
           been
           valued
           ,
           or
           thought
           genuine
           ?
           Yet
           a
           Theodoret
           it
           seems
           had
           never
           seen
           him
           ,
           but
           only
           in
           Eusebius
           .
           b
           St.
           Cyril
           of
           Alexandria
           was
           so
           far
           from
           quoting
           what
           he
           had
           occasion
           to
           produce
           out
           of
           him
           from
           the
           Original
           of
           
             Philo
             Byblius
          
           ,
           as
           that
           his
           memory
           ,
           on
           which
           he
           seems
           to
           have
           quoted
           him
           from
           Eusebius
           ,
           betrayed
           him
           into
           several
           and
           great
           mistakes
           .
           He
           first
           pretends
           to
           have
           had
           what
           he
           sayes
           concerning
           him
           from
           Clemens
           Alexandrinus's
           Stromat
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           A
           plain
           sign
           he
           had
           not
           seen
           
             Philo
             Byblius
          
           himself
           .
           Yet
           who
           can
           doubt
           but
           that
           he
           also
           mistook
           
             Clemens
             Alexandrinus
          
           for
           Eusebius
           ?
           It
           is
           certain
           there
           is
           no
           mention
           of
           Sanchoniathon
           or
           his
           Translator
           in
           the
           Stromat
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           Clemens
           as
           we
           have
           them
           extant
           at
           present
           .
           Was
           it
           therefore
           in
           what
           is
           lost
           ?
           There
           are
           but
           two
           Imperfections
           
           in
           the
           whole
           Work
           ,
           the
           beginning
           of
           the
           First
           Book
           ,
           and
           the
           Eighth
           .
           What
           was
           wanting
           in
           the
           beginning
           of
           the
           
             First
             Book
          
           ,
           we
           know
           by
           what
           remaines
           to
           have
           been
           nothing
           but
           Introduction
           ,
           where
           he
           had
           yet
           no
           occasion
           of
           medling
           with
           the
           Antiquity
           of
           Phoenician
           Writers
           .
           Not
           in
           the
           
             Eighth
             Book
          
           ,
           
           where
           by
           what
           he
           promises
           in
           the
           Sixth
           ,
           we
           know
           he
           designed
           to
           answer
           the
           Heathens
           concerning
           the
           
             Coming
             of
             our
             Lord
          
           ,
           that
           is
           ,
           I
           suppose
           ,
           concerning
           his
           
             coming
             so
             lately
          
           ,
           and
           in
           so
           
             mean
             appearance
          
           (
           which
           were
           the
           Popular
           Objections
           of
           that
           Age
           )
           or
           else
           concerning
           his
           
             Second
             coming
          
           to
           Judge
           Persecutors
           and
           Vnbelievers
           ,
           which
           ordinarily
           concluded
           their
           
             Controversial
             Writings
          
           .
           So
           the
           Sacred
           Writers
           of
           the
           
             New
             Testament
          
           frequently
           .
           So
           St.
           Cyprians
           Second
           Book
           of
           
             Testimonies
             ,
             ad
             Quirin
          
           .
           which
           seems
           to
           have
           been
           the
           last
           of
           that
           Work.
           So
           Irenaeus
           in
           the
           last
           Chapters
           
             adv
             .
             Haer.
          
           So
           
             Lactantius
             Lib.
          
           VII
           .
           
             Div.
             Inst
             .
             Phil.
             Commodianus
          
           is
           more
           particularly
           large
           on
           this
           Argument
           .
           But
           neither
           of
           these
           could
           afford
           him
           any
           occasion
           of
           mentioning
           this
           Author
           .
           
           For
           none
           can
           doubt
           but
           what
           now
           ,
           and
           in
           
           Photius's
           time
           ,
           possessed
           the
           place
           of
           the
           Eighth
           Book
           had
           no
           affinity
           with
           the
           Argument
           
           of
           this
           Work.
           And
           yet
           neither
           is
           there
           any
           mention
           of
           Sanchoniathon
           or
           his
           Translator
           .
           But
           to
           put
           the
           matter
           out
           of
           doubt
           that
           this
           was
           only
           a
           mistake
           of
           St.
           Cyril
           ,
           as
           I
           said
           ;
           where
           Clemens
           had
           indeed
           occasion
           to
           dispute
           the
           Question
           of
           Antiquity
           between
           the
           Heathen
           and
           the
           Sacred
           Writers
           ,
           
           there
           he
           has
           not
           the
           least
           intimation
           of
           either
           of
           them
           ;
           and
           the
           very
           words
           quoted
           by
           St.
           Cyril
           are
           exactly
           in
           Eusebius
           ,
           
           but
           not
           as
           out
           of
           the
           Text
           of
           Sanchoniathon
           ,
           but
           the
           Preface
           of
           
             Philo
             Byblius
          
           .
           Which
           he
           could
           not
           so
           easily
           have
           confounded
           if
           he
           had
           used
           the
           Book
           it self
           ;
           but
           might
           very
           probably
           in
           borrowing
           them
           from
           Eusebius
           ,
           who
           comprises
           all
           he
           or
           Porphyry
           had
           collected
           both
           out
           of
           the
           Text
           and
           the
           Preface
           ,
           in
           the
           same
           Chapters
           immediately
           following
           each
           other
           .
           Besides
           Porphyry
           reckons
           but
           Eight
           Books
           of
           
             Sanchoniathon
             de
             Abst
          
           .
           11.
           n.
           56.
           but
           Eusebius
           Nine
           ,
           reckoning
           it
           seems
           the
           very
           Preface
           of
           Philo
           for
           a
           distinct
           Book
           .
           Which
           being
           quoted
           for
           
           Sanchoniathon's
           by
           Cyril
           ,
           
           shews
           that
           he
           follows
           the
           very
           division
           of
           Eusebius
           ,
           and
           therefore
           took
           what
           he
           had
           from
           him
           .
        
         
           §
           .
           VI.
           BUT
           what
           is
           it
           he
           pretends
           to
           tell
           us
           from
           
             Clemens
             Alexandrinus
          
           ?
           That
           
           
           Sanchoniathon's
           Book
           was
           Translated
           by
           Josephus
           .
           But
           who
           ever
           mentions
           such
           a
           Translation
           amongst
           the
           Works
           of
           Josephus
           ?
           How
           is
           it
           credible
           that
           he
           should
           so
           far
           favour
           the
           cause
           of
           the
           Phoenicians
           who
           so
           professedly
           maintains
           the
           greater
           Antiquity
           of
           the
           Scriptures
           against
           them
           in
           his
           Books
           against
           Appion
           ?
           And
           who
           can
           reconcile
           this
           pretended
           Testimony
           from
           Clemens
           with
           Porphyry
           ,
           who
           certainly
           ,
           if
           any
           ,
           conversed
           with
           the
           Original
           Translation
           ?
           If
           he
           be
           to
           be
           credited
           ,
           here
           are
           again
           two
           great
           mistakes
           of
           St.
           Cyril
           ,
           First
           his
           mistaking
           
             Philo
             Byblius
          
           for
           the
           famous
           
             Alexandrian
             Philo
          
           the
           Jew
           ;
           then
           his
           confounding
           that
           Philo
           with
           Josephus
           who
           was
           of
           the
           same
           Nation
           .
           Which
           again
           plainly
           shew
           ,
           that
           he
           quoted
           him
           by
           memory
           ,
           and
           at
           the
           
             Second
             hand
          
           .
        
         
           §
           .
           VII
           .
           BUT
           besides
           that
           this
           silence
           ,
           or
           Second-hand
           Quotations
           ,
           even
           after
           the
           time
           he
           was
           divulged
           and
           applauded
           by
           Porphyry
           ,
           are
           strong
           suspicions
           that
           he
           was
           either
           not
           known
           ;
           or
           not
           regarded
           ,
           (
           either
           of
           which
           are
           equally
           serviceable
           to
           my
           purpose
           ;
           )
           yet
           further
           ,
           what
           should
           be
           the
           reason
           that
           so
           useful
           and
           Antient
           an
           Author
           should
           be
           so
           little
           known
           even
           before
           the
           time
           of
           Porphyry
           ?
           Was
           it
           because
           he
           was
           locked
           up
           in
           the
           Phoenician
           
           Tongue
           ?
           But
           why
           should
           he
           not
           at
           least
           ,
           have
           been
           better
           known
           after
           the
           Greek
           Translation
           of
           him
           by
           
             Philo
             Byblius
          
           ?
           Yet
           even
           then
           so
           little
           was
           he
           known
           that
           ,
           were
           it
           not
           for
           the
           forementioned
           Testimony
           of
           Athenaeus
           ,
           we
           might
           justly
           doubt
           whether
           such
           a
           Translation
           was
           ever
           undertaken
           by
           that
           Philo.
           
           Suidas
           mentions
           this
           Philo
           ,
           and
           reckons
           up
           others
           of
           his
           Works
           ,
           and
           fixes
           his
           time
           .
           He
           places
           him
           near
           the
           Reign
           of
           Nero
           ,
           and
           makes
           him
           Threescore
           and
           Eighteen
           years
           old
           ,
           at
           the
           Consulship
           of
           
             Severus
             Herennius
          
           in
           Olymp.
           220.
           
           Which
           if
           it
           be
           true
           must
           fall
           at
           least
           about
           the
           Reign
           of
           Trajan
           ,
           though
           no
           such
           Consulship
           appear
           in
           our
           present
           Fasti
           ,
           possibly
           because
           he
           might
           have
           been
           either
           a
           Suffectus
           ,
           or
           expunged
           out
           of
           the
           publick
           Fasti
           for
           some
           Crime
           .
           Nay
           ,
           he
           expresly
           makes
           him
           to
           have
           Written
           concerning
           the
           Reign
           of
           Hadrian
           .
           And
           therefore
           ,
           in
           all
           likelyhood
           the
           broken
           number
           of
           the
           odd
           Olympiads
           above
           Two
           hundred
           and
           twenty
           is
           wanting
           in
           Suidas
           .
           
           But
           what
           ground
           Scaliger
           had
           to
           fix
           the
           year
           of
           the
           229.
           
           Olymp.
           I
           do
           not
           understand
           .
           Yet
           no
           such
           Translation
           appears
           in
           that
           Catalogue
           of
           his
           Works
           ,
           unless
           it
           were
           contained
           under
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
         
           §
           .
           VIII
           .
           AND
           why
           should
           he
           never
           have
           been
           mentioned
           by
           those
           antient
           Apologists
           for
           the
           Christian
           Religion
           who
           wrote
           before
           Porphyry
           ?
           They
           had
           a
           just
           occasion
           for
           it
           in
           that
           great
           Dispute
           concerning
           the
           Antiquity
           of
           the
           Scriptures
           above
           all
           Heathen
           Authors
           .
           On
           this
           occasion
           they
           drew
           up
           Catalogues
           of
           the
           Antientest
           Heathen
           Authors
           they
           knew
           of
           ,
           yet
           Sanchoniathon
           ,
           the
           most
           apposite
           Instance
           of
           them
           all
           ,
           never
           being
           so
           much
           as
           thought
           of
           .
           Not
           by
           
             Justin
             Martyr
          
           in
           the
           time
           of
           
             Antoninus
             Pius
          
           ,
           though
           he
           was
           a
           Samaritan
           ,
           and
           had
           thereby
           the
           opportunity
           to
           have
           known
           the
           Famous
           Writers
           of
           his
           Neighbouring
           Phoenicians
           ,
           nay
           to
           have
           understood
           them
           though
           they
           had
           not
           been
           Translated
           to
           his
           hand
           .
           
           Yet
           he
           knew
           of
           nothing
           Antient
           either
           amongst
           the
           Greeks
           or
           the
           Barbarians
           .
           Which
           how
           could
           he
           have
           said
           if
           he
           had
           known
           any
           thing
           of
           this
           most
           Antient
           Sanchoniathon
           ?
           Not
           by
           
             Theophilus
             Antiochenus
          
           in
           the
           time
           of
           Verus
           ,
           with
           whom
           he
           ends
           his
           Chronology
           ,
           though
           he
           were
           nearer
           the
           Phoenicians
           than
           the
           Grecians
           ,
           nay
           and
           had
           special
           occasion
           in
           mentioning
           the
           Phoenician
           Antiquities
           .
           
           Not
           by
           Tatianus
           the
           Scholar
           of
           St.
           Justin
           ,
           and
           so
           not
           long
           ,
           if
           at
           all
           ,
           after
           him
           ,
           when
           he
           wrote
           his
           Oration
           
           against
           the
           Greeks
           (
           it
           does
           not
           appear
           that
           St.
           Justin
           was
           then
           dead
           ,
           though
           I
           know
           how
           Tatianus
           is
           mistaken
           by
           Eusebius
           ,
           
           who
           has
           also
           generally
           deceived
           the
           Learned
           who
           have
           followed
           him
           )
           though
           he
           was
           an
           Assyrian
           ,
           and
           takes
           particular
           notice
           of
           the
           Antientest
           Graecian
           and
           Phaenician
           Authors
           ,
           and
           names
           all
           the
           most
           Antient
           Phaenicians
           that
           he
           knew
           of
           ,
           which
           were
           but
           Three
           ,
           
             Theodotus
             ,
             Mochus
          
           ,
           and
           Hypsicrates
           .
           Not
           by
           Clemens
           as
           has
           already
           been
           observed
           ,
           who
           deduces
           his
           computation
           to
           the
           death
           of
           Commodus
           ,
           though
           he
           also
           had
           occasion
           ,
           in
           disputing
           that
           same
           Controversie
           concerning
           the
           Age
           of
           the
           most
           Antient
           Heathen
           Writers
           .
           I
           think
           St.
           
           Cyril's
           mistake
           concerning
           him
           ,
           has
           been
           sufficiently
           discovered
           and
           convicted
           .
           
           Not
           by
           Tertullian
           in
           the
           times
           of
           Severus
           and
           Caracalla
           ,
           though
           he
           had
           also
           the
           like
           occasion
           given
           him
           in
           his
           Apology
           .
           Not
           by
           Origen
           ,
           though
           he
           refers
           to
           Josephus
           against
           Appion
           ,
           
           and
           Tatianus
           for
           a
           Collection
           of
           such
           Phoenician
           Authors
           as
           had
           mentioned
           any
           thing
           concerning
           Jewish
           Affaires
           ;
           nay
           mentions
           
             Herennius
             Philo
          
           who
           had
           written
           concerning
           the
           
           Jews
           ,
           if
           this
           be
           the
           Philo
           to
           whom
           the
           Translation
           of
           Sanchoniathon
           is
           ascribed
           by
           Porphyry
           ,
           as
           in
           all
           likelyhood
           he
           is
           the
           Philo
           mentioned
           by
           Suidas
           ,
           who
           had
           said
           of
           himself
           that
           his
           Sur-name
           was
           Herennius
           .
           And
           the
           Title
           of
           
             Herennius
             Philo
          
           is
           given
           him
           in
           the
           Inscription
           of
           a
           
             M.
             S.
          
           Work
           of
           his
           on
           
             Aristotles
             Metaphysicks
          
           ,
           now
           in
           the
           Library
           of
           the
           most
           accomplished
           and
           truly
           Great
           Dr.
           
             Isaac
             Vossius
          
           .
           And
           my
           very
           Dear
           and
           very
           Learned
           Friend
           Dr.
           Lloyd
           conceives
           that
           he
           might
           have
           borrowed
           that
           Sur-name
           of
           Herennius
           from
           his
           Patron
           
             Herennius
             Severus
          
           the
           Consul
           ,
           which
           was
           usually
           for
           Liberti
           to
           *
           do
           in
           those
           times
           ;
           and
           that
           the
           Consul
           was
           the
           same
           with
           him
           mentioned
           in
           
             Pliny
             ,
             Ep.
             Lib.
          
           IV.
           28.
           who
           there
           appears
           to
           have
           been
           a
           Lover
           of
           Learning
           ,
           and
           himself
           a
           very
           Learned
           Person
           .
           The
           Times
           do
           very
           well
           agree
           ;
           and
           it
           is
           not
           otherwise
           easie
           to
           conceive
           how
           Philo
           a
           Phoenician
           should
           come
           by
           a
           Roman
           Name
           .
           And
           that
           he
           was
           very
           intimate
           with
           that
           Consul
           appears
           both
           by
           his
           dating
           his
           own
           Age
           by
           
           his
           
             Patrons
             Consulship
          
           and
           by
           his
           bringing
           Hermippus
           his
           Country-man
           and
           Scholar
           acquainted
           with
           him
           .
           
           Yet
           even
           on
           this
           occasion
           ,
           Origen
           makes
           no
           mention
           of
           his
           Sanchoniathon
           among
           those
           Phoenician
           Writers
           which
           he
           immediately
           refers
           to
           as
           mentioning
           Jewish
           affairs
           .
           How
           could
           he
           have
           slipt
           such
           an
           opportunity
           as
           this
           was
           ,
           of
           mentioning
           him
           ,
           if
           he
           had
           known
           him
           ?
           Not
           even
           by
           Celsus
           himself
           ,
           whom
           Origen
           places
           under
           Hadrian
           ,
           though
           he
           must
           certainly
           have
           lived
           later
           if
           he
           be
           the
           same
           to
           whom
           Lucian
           dedicated
           his
           Pseudomantis
           after
           the
           death
           of
           
             Marcus
             Antoninus
          
           whom
           he
           calls
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           nay
           must
           have
           Written
           this
           very
           Work
           against
           the
           Christians
           later
           than
           Hadrian
           ,
           for
           1
           Marcellina
           and
           2
           Marcion
           ,
           both
           of
           them
           mentioned
           by
           him
           ,
           as
           they
           first
           broached
           their
           Heresies
           under
           Anicetus
           ,
           so
           most
           probably
           after
           the
           death
           of
           
             Hadrian
             .
             Philo
          
           was
           as
           his
           work
           mentioned
           by
           Origen
           shews
           him
           ,
           sufficiently
           disaffected
           to
           the
           Jews
           ,
           so
           that
           if
           he
           did
           Translate
           any
           such
           work
           of
           Sanchoniathon
           ,
           he
           would
           most
           probably
           have
           designed
           it
           as
           Porphyry
           ,
           to
           confront
           the
           Antiquity
           of
           the
           Jews
           .
           And
           how
           greedily
           would
           Celsus
           have
           seconded
           him
           if
           he
           had
           known
           of
           any
           such
           work
           Published
           by
           him
           ?
           Thus
           it
           appears
           that
           
           this
           Sanchoniathon
           was
           either
           generally
           not
           known
           ,
           or
           (
           which
           amounts
           to
           the
           same
           thing
           )
           generally
           neglected
           by
           all
           sorts
           of
           Authors
           ,
           both
           Christians
           and
           Heathens
           too
           ,
           from
           the
           time
           of
           
             Philo
             Byblius
          
           to
           Porphyry
           .
        
         
           §
           .
           IX
           .
           BUT
           to
           ascend
           yet
           higher
           ,
           what
           should
           hinder
           him
           from
           being
           known
           even
           before
           
             Philo
             Byblius
          
           ,
           if
           he
           had
           been
           what
           he
           is
           pretended
           ?
           It
           is
           true
           ,
           he
           could
           neither
           have
           been
           known
           nor
           deservedly
           valued
           by
           the
           Greeks
           till
           he
           was
           Translated
           .
           But
           what
           imaginable
           cause
           is
           there
           why
           he
           was
           not
           Translated
           more
           Antiently
           ?
           The
           
             Phoenician
             Records
          
           ,
           and
           Histories
           had
           been
           searched
           and
           Translated
           and
           divulged
           by
           
             Hieronymus
             Tyrius
          
           ,
           
           
             Menander
             Ephesius
          
           and
           
             Dius
             ,
             Hestiaeus
          
           and
           Philostratus
           and
           others
           ;
           nay
           the
           very
           Original
           Records
           themselves
           are
           quoted
           by
           Josephus
           ,
           and
           the
           Original
           Copies
           of
           the
           Epistles
           between
           Solomon
           and
           Hiram
           are
           still
           mentioned
           as
           extant
           in
           their
           Archives
           by
           the
           same
           Josephus
           and
           
             Theophilus
             Antiochenus
          
           .
           
           How
           comes
           it
           to
           pass
           they
           should
           all
           of
           them
           overlook
           this
           most
           considerable
           ,
           most
           creditable
           Author
           ?
           Why
           should
           they
           omit
           this
           most
           Antient
           account
           of
           their
           most
           Antient
           times
           ,
           when
           the
           great
           design
           of
           all
           these
           Enquiries
           seems
           to
           have
           
           been
           a
           General
           Dispute
           concerning
           the
           most
           Antient
           Nations
           ?
           Why
           did
           they
           not
           Translate
           him
           then
           ?
           Why
           did
           they
           not
           ,
           at
           least
           ,
           take
           out
           of
           him
           ,
           and
           vouch
           him
           for
           their
           Authority
           ?
           Had
           they
           done
           so
           ,
           why
           should
           not
           Josephus
           have
           had
           recourse
           to
           him
           ,
           if
           not
           in
           his
           Phoenician
           Original
           ,
           yet
           at
           least
           as
           to
           those
           particulars
           they
           had
           borrowed
           from
           him
           ?
           Why
           does
           he
           never
           mention
           him
           either
           in
           his
           Antiquities
           ,
           or
           his
           Books
           against
           Appion
           ,
           especially
           in
           those
           things
           which
           he
           relates
           concerning
           Abraham
           ,
           
           which
           he
           was
           particularly
           careful
           to
           confirm
           by
           the
           best
           Testimonies
           he
           knew
           of
           ?
        
         
           §
           .
           X.
           Sanchoniathon
           had
           been
           useful
           even
           to
           those
           who
           had
           enquired
           only
           for
           their
           Histories
           .
           But
           consider
           we
           him
           further
           as
           a
           Philosopher
           ;
           for
           such
           the
           Writers
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           especially
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           whereof
           much
           of
           
           Sanchoniathon's
           Work
           consisted
           ,
           were
           then
           reputed
           ,
           that
           being
           the
           usual
           Mystical
           way
           whereby
           they
           concealed
           the
           secrets
           of
           their
           
             Natural
             Philosophy
          
           .
           So
           also
           Suidas
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Indeed
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           seems
           to
           have
           been
           the
           same
           with
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           For
           what
           Eusebius
           had
           called
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           the
           
             Phoenicians
             Pr.
             Ev.
             l.
          
           9.
           that
           he
           calls
           their
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           c.
           10.
           
           To
           which
           he
           adds
           the
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           also
           for
           compleating
           it
           .
           For
           both
           these
           were
           pretended
           to
           be
           taken
           from
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           Taautus
           .
           Yet
           even
           so
           ,
           there
           were
           several
           fair
           occasions
           of
           discovering
           ,
           and
           Translating
           him
           ,
           Antienter
           than
           Philo.
           For
           their
           Antientest
           Philosophers
           had
           been
           also
           enquired
           into
           long
           before
           Philo.
           What
           was
           
           Pythagoras's
           design
           in
           Travelling
           amongst
           them
           ?
           Was
           it
           only
           to
           see
           their
           Countries
           and
           their
           Fashions
           ?
           Was
           it
           not
           rather
           to
           acquaint
           himself
           with
           their
           Philosophical
           Improvements
           ?
           
           And
           would
           he
           ,
           who
           is
           so
           much
           celebrated
           for
           his
           Conversation
           with
           the
           
             Phoenician
             Prophets
          
           ,
           the
           Posterity
           of
           Mochus
           ,
           not
           rather
           have
           employed
           his
           time
           in
           inquiring
           after
           this
           equally
           ,
           if
           not
           more
           ,
           Antient
           both
           Historian
           and
           
             Philosopher
             Sanchoniathon
          
           ?
           After
           the
           Macedonian
           Conquests
           had
           opened
           an
           access
           for
           the
           
             Greek
             Philosophers
          
           to
           the
           
             Phoenician
             Archives
          
           ;
           they
           then
           Translated
           as
           many
           as
           were
           valued
           by
           them
           .
           Theodotus
           and
           Hypsicrates
           and
           Mochus
           were
           Translated
           by
           Asitus
           or
           Chaetus
           as
           Tatianus
           tells
           us
           ;
           
           and
           the
           same
           concerning
           Mochus
           and
           many
           others
           appears
           from
           Strabo
           .
           How
           comes
           Sanchoniathon
           ,
           if
           there
           had
           then
           been
           any
           such
           Author
           extant
           ,
           to
           have
           escaped
           their
           diligence
           ?
        
         
         
           §
           .
           XI
           .
           HE
           pretends
           to
           have
           had
           his
           Information
           from
           the
           Writings
           of
           Taautus
           ,
           from
           the
           Mystical
           Books
           of
           the
           Ammonians
           ,
           and
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           Memoires
           of
           Jerombaal
           the
           Priest
           of
           the
           God
           Jevo
           ,
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           the
           
             particular
             Cities
          
           and
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           their
           Temples
           .
           Things
           very
           considerable
           indeed
           ,
           if
           they
           had
           been
           truly
           pretended
           to
           .
           But
           let
           us
           see
           whether
           there
           be
           any
           reason
           to
           believe
           them
           on
           his
           credit
           .
           It
           was
           indeed
           a
           very
           Antient
           way
           of
           preserving
           knowledg
           to
           inscribe
           what
           they
           would
           preserve
           in
           Pillars
           to
           be
           kept
           in
           the
           Temples
           of
           their
           most
           Eminent
           Gods
           ,
           the
           better
           to
           be
           secured
           from
           Weather
           and
           the
           Violence
           of
           Prophane
           hands
           .
           Thus
           they
           did
           with
           their
           Laws
           ,
           with
           their
           Leagues
           and
           Covenants
           ,
           with
           their
           Histories
           ,
           and
           their
           Arts
           and
           Sciences
           .
           Instances
           might
           have
           been
           given
           of
           all
           these
           sorts
           ,
           if
           I
           had
           thought
           it
           necessary
           .
           Particularly
           ,
           for
           Histories
           there
           was
           that
           of
           Euemerus
           from
           the
           Inscriptions
           in
           the
           Temple
           of
           
             Jupiter
             Triphylius
          
           ;
           
           for
           Arts
           ,
           those
           from
           whence
           Callisthenes
           gave
           Aristotle
           an
           account
           of
           the
           Eclipses
           observed
           by
           the
           Chaldaeans
           ,
           those
           of
           the
           same
           Babylonians
           referred
           to
           by
           
             Epigenes
             ,
             Berosus
          
           and
           Critodemus
           ,
           and
           the
           Famous
           
           Pillars
           of
           Seth
           mentioned
           by
           Josephus
           .
           Out
           of
           such
           Pillars
           as
           these
           no
           doubt
           the
           Publisher
           of
           Sanchoniathon
           would
           have
           us
           believe
           his
           History
           to
           have
           been
           gathered
           .
           Nor
           was
           it
           unusual
           for
           Deceivers
           to
           impose
           on
           the
           World
           on
           the
           credit
           of
           such
           Pillars
           .
           
           Euemerus
           now
           mentioned
           was
           looked
           on
           by
           Antiquity
           as
           a
           Famous
           instance
           of
           it
           .
           For
           it
           was
           certainly
           the
           easiest
           way
           for
           broaching
           False-hoods
           .
           These
           were
           Monuments
           which
           could
           be
           produced
           on
           the
           sudden
           concerning
           the
           most
           remote
           Antiquities
           without
           the
           attestation
           of
           Antient
           Writings
           ,
           because
           themselves
           were
           supposed
           to
           be
           Originals
           of
           the
           times
           they
           pretended
           to
           give
           account
           of
           ;
           were
           supposed
           remote
           from
           Vulgar
           Knowledge
           or
           understanding
           ,
           being
           either
           kept
           in
           the
           Adyta
           ,
           or
           locked
           up
           in
           some
           obsolete
           unknown
           Character
           ,
           which
           none
           but
           the
           Learned
           and
           the
           Priests
           could
           understand
           ;
           were
           contrived
           in
           Hieroglyphicks
           or
           such
           ambiguous
           notes
           as
           were
           capable
           of
           what
           Interpretation
           those
           designing
           Persons
           who
           produced
           them
           were
           pleased
           to
           put
           upon
           them
           ;
           depended
           generally
           on
           
             Oral
             Tradition
          
           ,
           than
           which
           there
           is
           not
           a
           more
           unfaithful
           Conveyer
           of
           Monuments
           to
           Posterity
           ;
           depended
           wholly
           on
           the
           credit
           of
           
           the
           Priests
           ,
           being
           withall
           generally
           interessed
           in
           the
           things
           thus
           preserved
           ,
           making
           for
           the
           credit
           of
           their
           false
           Religion
           ,
           or
           the
           credit
           of
           their
           Nation
           ,
           for
           Antiquity
           ,
           or
           rare
           Inventions
           ;
           were
           to
           be
           found
           and
           examined
           only
           in
           
             one
             place
          
           (
           not
           like
           Books
           every
           where
           )
           nor
           even
           there
           it self
           without
           the
           Leave
           and
           Directions
           of
           such
           interessed
           Priests
           .
           Upon
           this
           account
           their
           very
           humoured
           Stories
           with
           which
           it
           was
           fashionable
           in
           those
           times
           to
           adorn
           their
           Dialogues
           ,
           were
           grounded
           on
           the
           credit
           of
           such
           pretended
           Inscriptions
           .
           So
           
           Cebes's
           Table
           ,
           and
           the
           
             Samothracian
             Inscriptions
          
           referred
           to
           by
           Axiochus
           ,
           and
           those
           concerning
           the
           Atlantides
           in
           Timaeus
           .
        
         
           §
           .
           XII
           .
           AND
           thus
           it
           was
           generally
           in
           the
           disingenuous
           dealings
           of
           those
           Nations
           ,
           which
           upon
           the
           appearing
           of
           the
           Jewish
           Scriptures
           in
           the
           common
           Tongue
           ,
           began
           to
           rival
           them
           ,
           and
           one
           another
           for
           Antiquity
           .
           Thus
           the
           Babylonians
           in
           Democritus
           preserved
           their
           
             Moral
             Discourses
          
           in
           the
           Pillars
           of
           Acicarus
           .
           
           Thus
           Xisuthrus
           in
           Berosus
           is
           said
           to
           have
           preserved
           the
           Chaldaean
           Inventions
           Ingraven
           in
           Plates
           from
           the
           Deluge
           .
           Thus
           Manetho
           pretended
           to
           have
           gathered
           his
           new
           Dynasties
           from
           the
           like
           Pillars
           of
           Mercury
           .
           
           So
           Cham
           is
           pretended
           to
           have
           preserved
           
           
           his
           inventions
           in
           
             Judicial
             Astrology
          
           by
           the
           like
           invention
           of
           Ingraving
           them
           in
           Plates
           ,
           which
           Plates
           they
           usually
           fastned
           to
           Pillars
           ;
           from
           whence
           I
           am
           apt
           to
           think
           that
           the
           Gnosticks
           might
           take
           occasion
           to
           forge
           that
           Prophecy
           which
           was
           among
           them
           obtruded
           in
           those
           times
           under
           his
           Name
           .
           
           And
           as
           Aegyptian
           Notions
           were
           the
           Principal
           ingredient
           in
           most
           of
           those
           Antient
           Heresies
           that
           were
           comprehended
           under
           the
           common
           Name
           of
           Gnosticks
           ;
           so
           I
           am
           apt
           to
           think
           that
           Chemi
           the
           Antient
           Name
           of
           Aegypt
           gave
           them
           occasion
           to
           
           father
           what
           they
           pleased
           on
           a
           Scripture-Patriarch
           of
           a
           Name
           that
           had
           some
           affinity
           to
           it
           ,
           besides
           that
           the
           Scripture
           it self
           calls
           Aegypt
           so
           often
           the
           Land
           of
           Ham
           ,
           so
           that
           the
           Inscriptions
           of
           Cham
           and
           Mercury
           were
           probably
           the
           very
           same
           .
           The
           like
           I
           also
           conceive
           concerning
           the
           Pillars
           of
           Seth
           aforementioned
           from
           Josephus
           .
           Nor
           is
           the
           mistake
           so
           difficult
           as
           may
           be
           imagined
           .
           It
           is
           very
           well
           known
           that
           the
           Dog-star
           was
           by
           the
           Aegyptians
           called
           1
           Sothis
           ;
           That
           the
           revolution
           of
           their
           
             great
             year
          
           was
           accordingly
           from
           it
           called
           Sothiaca
           2
           Periodus
           ,
           because
           the
           Dog-star
           then
           returned
           exactly
           to
           the
           very
           same
           place
           where
           he
           had
           been
           before
           ;
           That
           their
           
             great
             year
          
           was
           therefore
           called
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           or
           Canicularis
           ,
           as
           Censorinus
           tells
           us
           ,
           because
           it
           began
           exactly
           on
           the
           first
           day
           of
           that
           Month
           on
           which
           the
           Dog-star
           rose
           ,
           
           which
           was
           the
           
             Aegyptian
             Thoth
          
           .
           Who
           sees
           not
           that
           the
           whole
           contrivance
           of
           that
           year
           was
           exactly
           fitted
           to
           the
           course
           of
           that
           Star
           ?
           And
           that
           therefore
           Thoth
           was
           reckoned
           for
           the
           first
           Month
           in
           the
           year
           because
           the
           Dog-star
           rose
           in
           it
           ?
           If
           therefore
           its
           Name
           were
           given
           it
           with
           any
           design
           ,
           it
           seems
           to
           have
           been
           therefore
           called
           Thoth
           because
           their
           Sothis
           rose
           in
           it
           ,
           and
           therefore
           that
           those
           two
           Names
           are
           indeed
           designed
           for
           the
           same
           .
           Nor
           is
           the
           change
           of
           S
           and
           Th
           either
           difficult
           or
           unusual
           in
           those
           Tongues
           ,
           as
           might
           have
           been
           shewn
           by
           multitudes
           of
           Examples
           if
           I
           had
           leisure
           .
        
         
           §
           .
           XIII
           .
           BUT
           whether
           the
           Name
           of
           Thoth
           and
           Sothis
           were
           Originally
           the
           same
           or
           not
           ;
           yet
           it
           seems
           clear
           that
           the
           Notions
           of
           Mercury
           were
           inscribed
           to
           Sothis
           .
           So
           
           Manetho's
           
             Sacred
             History
          
           (
           in
           the
           same
           Sense
           no
           doubt
           ,
           that
           
           Ennius's
           Translation
           of
           
           Euemerus's
           History
           ,
           
           pretended
           also
           from
           
             Sacred
             Pillars
          
           was
           also
           called
           Sacred
           )
           is
           called
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           
             Euseb
             .
             ib.
          
           And
           ,
           which
           yet
           comes
           more
           fully
           home
           to
           what
           I
           am
           now
           proving
           ,
           the
           very
           Name
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           used
           in
           this
           matter
           
           from
           Petosiris
           an
           Aegyptian
           Writer
           ,
           by
           
             Vettius
             Valens
             ,
             Antiochenus
          
           in
           Scaliger
           and
           others
           ,
           
           and
           that
           in
           the
           
             Masculine
             Gender
          
           .
           But
           this
           whole
           matter
           will
           be
           yet
           plainer
           if
           we
           remember
           that
           the
           design
           of
           Manetho
           1
           was
           to
           fit
           his
           Chronology
           to
           that
           
             Sothiac
             Period
          
           .
           We
           see
           it
           accordingly
           prevailed
           in
           most
           of
           the
           later
           
             Aegyptian
             Chronologies
          
           ,
           which
           pretended
           to
           any
           more
           than
           ordinary
           Exactness
           .
           So
           the
           Destruction
           of
           Troy
           is
           noted
           in
           Clem.
           2
           Alexandrinus
           ,
           most
           probably
           from
           an
           Egyptian
           Author
           .
           So
           were
           the
           years
           of
           Nabonassar
           in
           
             Ptolomies
             Canon
          
           ,
           and
           the
           
             Babylonian
             Eclipses
          
           fitted
           to
           the
           same
           
             Canicular
             year
          
           by
           3
           Hipparchus
           .
           Now
           this
           
             Sothiac
             Period
          
           was
           purposely
           invented
           to
           give
           a
           full
           and
           exact
           account
           of
           the
           Suns
           course
           ,
           till
           he
           was
           to
           rise
           exactly
           in
           the
           same
           place
           of
           the
           Zodiac
           where
           he
           had
           risen
           before
           .
           For
           proceeding
           on
           this
           Hypothesis
           that
           the
           true
           
             Solar
             year
          
           consisted
           of
           365
           days
           and
           ¼
           ,
           this
           Fourth
           was
           not
           intercalated
           every
           Fourth
           year
           ,
           as
           in
           the
           Julian
           account
           ,
           but
           permitted
           to
           run
           on
           (
           purposely
           that
           their
           Festivities
           might
           pass
           through
           the
           whole
           year
           ,
           )
           till
           those
           Fourth
           parts
           of
           a
           Day
           made
           up
           a
           whole
           Year
           ,
           which
           they
           did
           in
           1461.
           
           Egyptian
           ,
           equivalent
           to
           1460.
           
           Julian
           years
           .
           That
           this
           was
           purposely
           
           designed
           to
           signifie
           the
           Course
           of
           the
           Sun
           ,
           appears
           from
           their
           calling
           the
           whole
           Period
           by
           the
           Name
           of
           *
           Annus
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           the
           Name
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           simply
           taken
           ,
           signifies
           the
           Sun
           in
           
             Antient
             Authors
          
           .
           But
           the
           Sun
           ,
           whose
           Course
           this
           was
           ,
           was
           called
           Typhon
           ,
           as
           Typhon
           was
           also
           called
           Seth
           ,
           as
           Plutarch
           *
           assures
           us
           .
           Accordingly
           as
           most
           of
           the
           Egyptian
           Names
           of
           Persons
           and
           Places
           were
           taken
           from
           their
           Gods
           ,
           so
           we
           have
           still
           footsteps
           of
           this
           Gods
           name
           in
           the
           Names
           of
           
             Sethron
             ,
             Sethos
             ,
             Sethosis
          
           ,
           &c.
           
           And
           then
           it
           cannot
           be
           thought
           strange
           ,
           that
           as
           his
           whole
           Book
           is
           denominated
           from
           his
           
             Chronological
             Period
          
           ,
           so
           that
           Period
           it self
           should
           be
           ascribed
           to
           the
           
             Egyptian
             Seth
          
           ,
           and
           consequently
           the
           Pillars
           also
           from
           which
           these
           accounts
           were
           taken
           .
           It
           may
           be
           another
           account
           may
           be
           given
           of
           this
           matter
           ,
           that
           by
           the
           Pillars
           of
           Seth
           may
           be
           meant
           only
           their
           belonging
           to
           Egypt
           .
           So
           it
           appears
           that
           the
           same
           King
           who
           was
           called
           Egyptus
           by
           the
           Greeks
           ,
           was
           by
           the
           Egyptians
           themselves
           
           called
           Sethos
           ,
           and
           as
           it
           seems
           from
           thence
           concluded
           by
           Manetho
           to
           have
           been
           the
           same
           with
           him
           whom
           the
           Greeks
           called
           Aegyptus
           the
           Brother
           of
           Danaus
           ,
           (
           who
           neither
           was
           himself
           known
           to
           the
           Egyptians
           ,
           by
           the
           name
           of
           Danaus
           but
           Armais
           )
           because
           Sethos
           in
           the
           Egyptian
           Tongue
           ,
           signified
           the
           same
           thing
           as
           Aegyptus
           in
           the
           Greek
           .
           Now
           the
           Name
           of
           Egypt
           was
           derived
           from
           the
           Name
           of
           Aegyptus
           ,
           by
           which
           he
           was
           known
           to
           the
           Greeks
           ,
           and
           therefore
           proportionably
           the
           Name
           of
           Sethos
           must
           have
           derived
           the
           like
           denomination
           of
           Sethos
           to
           his
           Country
           .
           So
           
             Theophilus
             Antiochenus
          
           from
           Manetho
           :
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Which
           ,
           being
           once
           admitted
           ,
           will
           open
           a
           further
           way
           of
           expounding
           
           Josephus's
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           which
           must
           be
           reconciled
           with
           the
           place
           where
           the
           
             Mercurial
             Pillars
          
           were
           placed
           by
           Manetho
           ,
           and
           is
           by
           him
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           to
           derive
           this
           yet
           higher
           ,
           the
           usual
           occasion
           these
           emulous
           Nations
           took
           for
           challenging
           the
           glorious
           Actions
           or
           Persons
           of
           each
           others
           to
           themselves
           ,
           was
           when
           themselves
           also
           had
           Actions
           or
           Persons
           of
           the
           same
           Name
           .
           Now
           Heliopolis
           in
           Egypt
           was
           Famous
           for
           those
           
             Mercurial
             Writings
          
           .
           
           And
           therefore
           they
           who
           were
           ambitious
           of
           challenging
           them
           to
           themselves
           ,
           were
           to
           take
           occasion
           of
           doing
           so
           from
           a
           Heliopolis
           of
           their
           own
           .
           Accordingly
           the
           Chaldaeans
           ,
           for
           their
           Xisùthrus
           pitched
           on
           Heliopolis
           in
           Sippara
           ,
           and
           the
           Phoenicians
           had
           their
           Heliopolis
           at
           Mount
           Libanus
           ,
           
           a
           Sacred
           place
           ,
           and
           particularly
           Famous
           for
           their
           Baitulia
           .
           And
           when
           they
           had
           ,
           on
           this
           pretence
           ,
           claimed
           Mercury
           as
           their
           own
           ,
           the
           change
           was
           very
           obvious
           ,
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           to
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           for
           them
           who
           were
           willing
           from
           thence
           to
           conclude
           ,
           that
           these
           
             Mercurial
             Pillars
          
           were
           to
           be
           expected
           only
           in
           Syria
           ,
           where
           their
           Heliopolis
           was
           placed
           .
           The
           very
           Analogy
           of
           Grammar
           is
           sufficient
           to
           shew
           that
           it
           was
           a
           willful
           and
           designed
           variation
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           had
           indeed
           been
           Greek
           ,
           but
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           though
           in
           the
           Dative
           Case
           ,
           seems
           to
           have
           been
           a
           change
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           that
           also
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           on
           the
           design
           now
           mentioned
           .
           And
           there
           is
           still
           a
           footstep
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           as
           the
           Antientest
           Reading
           in
           Josephus
           ,
           that
           Eustathius
           reads
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           Hexaem
           .
           And
           this
           very
           Origination
           of
           this
           Word
           is
           a
           strong
           Presumption
           that
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           rather
           than
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           (
           as
           some
           Learned
           Persons
           would
           have
           it
           from
           Ammian
           )
           is
           indeed
           an
           Antient
           Reading
           
           in
           Josephus
           .
           
           That
           I
           may
           not
           now
           mention
           the
           Antient
           Translation
           of
           Josephus
           by
           Cassiodore
           ,
           and
           as
           many
           of
           the
           Antients
           as
           followed
           either
           that
           or
           the
           Greek
           near
           those
           times
           ,
           who
           generally
           take
           it
           for
           Syria
           on
           the
           account
           now
           mentioned
           .
           I
           confess
           I
           cannot
           easily
           distrust
           Ammian
           in
           what
           he
           sayes
           concerning
           those
           Syringes
           ,
           where
           those
           
             Sacred
             Hieroglyphical
          
           Inscriptions
           were
           ,
           which
           were
           designed
           to
           be
           preserved
           from
           a
           deluge
           ,
           because
           he
           pretends
           to
           write
           
             visa
             pleraque
          
           ,
           what
           he
           had
           seen
           with
           his
           own
           Eyes
           .
           
           I
           confess
           I
           am
           apt
           to
           think
           that
           these
           Syringes
           ,
           were
           the
           places
           designed
           for
           the
           so
           much
           celebrated
           Pillars
           of
           Mercury
           ,
           though
           these
           Inscriptions
           were
           in
           
             Vaults
             under
             ground
          
           (
           those
           were
           properly
           Syringes
           )
           and
           in
           Walls
           rather
           than
           Pillars
           (
           though
           I
           know
           how
           largely
           the
           Notion
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           may
           be
           understood
           )
           because
           I
           cannot
           think
           they
           had
           them
           in
           two
           places
           ,
           for
           that
           same
           reason
           of
           preserving
           them
           from
           the
           Deluge
           .
           Yet
           the
           Country
           where
           they
           were
           ,
           might
           have
           been
           called
           Seriadica
           ,
           and
           that
           it
           was
           so
           ,
           we
           have
           ,
           before
           Josephus
           ,
           the
           more
           Antient
           Testimony
           of
           Manetho
           .
           Besides
           it
           is
           considerable
           ,
           that
           the
           Doctrine
           of
           the
           two
           Destructions
           of
           the
           World
           ,
           one
           by
           Fire
           ,
           another
           by
           Water
           ,
           which
           is
           pretended
           
           as
           the
           occasion
           of
           erecting
           these
           two
           Pillars
           ,
           is
           originally
           Aegyptian
           .
           And
           they
           ,
           
           no
           doubt
           on
           pretence
           of
           such
           Pillars
           ,
           boasted
           themselves
           alone
           to
           have
           preserved
           their
           Histories
           ,
           through
           the
           several
           Deluges
           and
           Conflagrations
           .
           And
           from
           this
           confounding
           the
           Babylonian
           and
           Aegyptian
           accounts
           ,
           which
           followed
           upon
           their
           several
           respective
           Emulations
           ,
           I
           suppose
           it
           was
           ,
           that
           these
           Inventers
           of
           the
           Fable
           of
           Seth
           ,
           were
           so
           particular
           in
           telling
           us
           the
           very
           materials
           of
           those
           Pillars
           .
           The
           
             Aegyptian
             Syringes
          
           were
           ,
           as
           it
           appears
           from
           Ammian
           cut
           out
           of
           a
           Quarrey
           ,
           and
           therefore
           were
           of
           solid
           stone
           .
           
           But
           the
           Babylonian
           mentioned
           by
           Epigenes
           were
           
             Coctilibus
             Laterculis
          
           ,
           
           for
           which
           that
           place
           was
           Famous
           .
           These
           two
           so
           well
           fitting
           the
           design
           of
           preserving
           them
           from
           the
           Conflagration
           and
           the
           Deluge
           ,
           made
           them
           ,
           who
           were
           willing
           to
           confound
           things
           for
           Interests
           of
           their
           own
           ,
           to
           be
           as
           I
           said
           so
           very
           particular
           ,
           not
           considering
           that
           by
           the
           account
           given
           in
           
           Plato's
           Timaeus
           ,
           the
           Aegyptians
           had
           another
           pretence
           of
           preserving
           their
           own
           Inscriptions
           from
           the
           Conflagration
           as
           well
           as
           from
           the
           Deluge
           .
        
         
           §
           .
           XIV
           .
           So
           also
           ,
           for
           the
           Writings
           from
           whence
           our
           Sanchoniathon
           is
           pretended
           to
           have
           Collected
           his
           History
           ,
           there
           seems
           
           little
           doubt
           but
           they
           were
           also
           designed
           for
           the
           same
           with
           those
           of
           Mercury
           ;
           as
           also
           that
           the
           Subject
           of
           these
           Writings
           ,
           were
           taken
           from
           those
           Plates
           ,
           and
           Pillars
           now
           mentioned
           .
           
             Philo
             Byblius
          
           himself
           expresly
           sayes
           ,
           that
           Sanchoniathon
           enquired
           very
           carefully
           into
           the
           Notions
           of
           Taautus
           ;
           That
           Taautus
           ,
           to
           whom
           they
           were
           ascribed
           ,
           was
           no
           other
           than
           *
           Mercury
           ,
           will
           ,
           I
           believe
           ,
           need
           no
           proof
           .
           And
           these
           
             Mystical
             Books
          
           of
           the
           Ammonians
           being
           joyned
           with
           them
           ,
           makes
           it
           yet
           more
           probable
           .
           For
           even
           among
           our
           present
           Counterfeits
           under
           the
           Name
           of
           Mercury
           ,
           we
           have
           an
           Epistle
           of
           Asclemus
           to
           Ammon
           ,
           concerning
           the
           Concealment
           of
           their
           
             Philosophical
             Mysteries
          
           ,
           with
           several
           other
           Fragments
           of
           the
           like
           address
           in
           
             Stobaeus
             Eclog.
             Phys
          
           .
           by
           which
           we
           see
           that
           those
           unfaithful
           dealers
           with
           Hermes
           ,
           did
           both
           joyn
           this
           Ammon
           with
           him
           whom
           they
           make
           a
           King
           in
           Libya
           ,
           (
           very
           probably
           with
           some
           relation
           to
           the
           Famous
           Libyan
           Oracle
           of
           
             Jupiter
             Ammon
          
           )
           and
           withall
           ,
           made
           the
           same
           Ammon
           a
           very
           zealous
           Patron
           of
           those
           
             Philosophical
             Mysteries
          
           .
           So
           that
           this
           holds
           exact
           correspondence
           with
           those
           other
           Cheats
           ,
           and
           looks
           as
           if
           it
           belonged
           to
           the
           same
           Forge
           .
           Unless
           possibly
           we
           may
           refer
           it
           to
           that
           
           more
           Antient
           Conjunction
           of
           Thoth
           and
           Thamuz
           ,
           and
           the
           God
           of
           the
           
             Aegyptian
             Thebes
          
           ,
           called
           Ammon
           in
           Plato
           himself
           ,
           
           whence
           it
           comes
           to
           pass
           that
           the
           
             Aegyptian
             Thebes
          
           has
           ,
           in
           the
           Prophets
           ,
           the
           Name
           of
           No-Ammon
           ,
           as
           it
           was
           usual
           ,
           and
           ,
           as
           Diodorus
           observes
           ,
           most
           proper
           to
           the
           Aegyptians
           ,
           to
           denominate
           their
           Cities
           from
           their
           Deities
           .
           It
           may
           be
           this
           may
           be
           the
           reason
           why
           the
           Name
           of
           Ammon
           is
           so
           usually
           made
           use
           of
           in
           the
           accounts
           of
           the
           
             Aegyptian
             Philosophy
          
           ,
           because
           the
           Name
           it self
           seems
           an
           off-spring
           of
           Ham
           ,
           ascribed
           in
           the
           Scripture
           to
           the
           Land
           of
           Aegypt
           it self
           ,
           so
           that
           the
           
             Ammonian
             Philosophy
          
           is
           no
           more
           than
           a
           Colony
           of
           the
           Aegyptian
           .
           And
           these
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           these
           
             Mystical
             Writings
          
           were
           most
           properly
           ascribed
           to
           this
           God
           ,
           whose
           very
           Name
           ,
           as
           Manetho
           expounds
           it
           ,
           
           signified
           in
           the
           
             Aegyptian
             Tongue
          
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           How
           much
           more
           proper
           an
           Etymology
           is
           this
           ,
           than
           that
           which
           Bochart
           gives
           elsewhere
           from
           the
           Hebrew
           ,
           
           where
           his
           Interest
           for
           Sanchoniathon
           ,
           obliges
           him
           to
           make
           these
           
             Ammonian
             Writings
             Phoenician
          
           ?
        
         
           §
           .
           XV.
           But
           to
           examine
           now
           the
           Credibility
           of
           his
           pretence
           to
           these
           Means
           ;
           it
           is
           first
           considerable
           that
           ,
           seeing
           these
           Records
           were
           Aegyptian
           ,
           it
           is
           not
           easie
           to
           explain
           
           how
           Sanchoniathon
           himself
           ,
           a
           Man
           of
           another
           Nation
           ,
           could
           have
           access
           to
           them
           .
           The
           difficulty
           Pythagoras
           found
           notwithstanding
           the
           powerful
           recommendation
           of
           Polycrates
           to
           Amasis
           who
           was
           his
           Hospes
           ,
           shews
           how
           averse
           they
           were
           to
           communicate
           their
           Mysteries
           to
           Forreigners
           .
           But
           it
           was
           not
           at
           all
           to
           be
           expected
           by
           Persons
           uncircumcized
           ,
           as
           the
           Phoenicians
           were
           undoubtedly
           in
           the
           pretended
           Age
           of
           Sanchoniathon
           .
           
           But
           supposing
           he
           had
           Conquered
           the
           difficulties
           of
           access
           ,
           and
           submitted
           ,
           as
           Pythagoras
           seems
           to
           have
           done
           ,
           to
           Circumcision
           ;
           yet
           the
           
             Mystical
             Books
          
           of
           the
           Ammonians
           ,
           and
           much
           more
           the
           
             Mystical
             Hieroglyphicks
          
           of
           the
           Aegyptians
           ,
           (
           of
           which
           kind
           the
           Sacred
           Inscriptions
           of
           their
           Pillars
           generally
           were
           ,
           )
           depended
           still
           on
           a
           higher
           degree
           of
           
             good
             will
          
           and
           fidelity
           of
           the
           Priests
           for
           their
           Explication
           .
           And
           who
           can
           undertake
           that
           they
           would
           ,
           after
           all
           ,
           deal
           Faithfully
           with
           him
           ?
           Especially
           if
           they
           had
           suspected
           the
           least
           design
           in
           him
           of
           committing
           them
           to
           Writing
           ,
           and
           divulging
           them
           to
           Posterity
           ?
           And
           after
           all
           ,
           what
           judicious
           Person
           would
           not
           rather
           enquire
           for
           this
           Information
           Originally
           from
           the
           Aegyptians
           themselves
           ?
           Who
           would
           not
           rather
           have
           trusted
           
             their
             present
          
           
           sense
           in
           which
           they
           were
           agreed
           ,
           even
           in
           later
           times
           ,
           than
           such
           Second-hand
           Relations
           concerning
           the
           sense
           of
           their
           Ancestors
           ?
           And
           then
           ,
           what
           will
           become
           of
           this
           so
           much
           applauded
           Testimony
           of
           Sanchoniathon
           ,
           if
           Phoenician
           matters
           must
           not
           be
           expected
           from
           him
           ,
           as
           they
           could
           not
           from
           such
           means
           of
           Information
           ;
           and
           if
           the
           Testimony
           even
           of
           the
           
             later
             Aegyptians
          
           must
           be
           preferred
           before
           him
           ?
           I
           am
           very
           well
           aware
           that
           the
           whole
           credit
           of
           this
           Author
           depends
           on
           the
           contrary
           supposition
           ,
           that
           both
           these
           Pillars
           of
           Taautus
           ,
           and
           
             Apocryphal
             Books
          
           of
           the
           Ammonians
           ,
           were
           in
           Phoenicia
           ,
           and
           concerned
           Phoenician
           Affairs
           ,
           and
           in
           the
           Phoenician
           Tongue
           or
           Characters
           ,
           that
           a
           Native
           Phoenician
           might
           be
           presumed
           fittest
           to
           understand
           them
           .
        
         
           §
           .
           XVI
           .
           THIS
           will
           indeed
           ,
           and
           will
           alone
           ,
           make
           him
           so
           credible
           as
           he
           is
           thought
           to
           be
           .
           And
           it
           is
           plainly
           supposed
           in
           the
           Author
           himself
           ,
           who
           makes
           Hermes
           a
           Native
           Phoenician
           ,
           
           and
           to
           be
           made
           King
           of
           Aegypt
           by
           one
           that
           was
           .
           And
           this
           seems
           the
           most
           likely
           account
           how
           the
           Pillars
           of
           Seth
           (
           which
           I
           said
           seem
           to
           be
           the
           same
           with
           those
           of
           Mercury
           )
           came
           to
           be
           placed
           by
           Josephus
           in
           Syria
           ,
           that
           he
           had
           met
           them
           placed
           there
           
           by
           some
           who
           were
           thus
           in
           Interest
           ,
           concerned
           to
           place
           them
           so
           ,
           to
           justifie
           their
           other
           Fictions
           .
           Besides
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Manetho
           was
           easily
           corrupted
           into
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Josephus
           ,
           by
           them
           who
           were
           willing
           to
           have
           it
           so
           ,
           as
           has
           already
           been
           observed
           .
           And
           the
           Aegyptian
           Name
           of
           Seth
           ,
           so
           exactly
           agreeing
           with
           the
           Hebrew
           Name
           ,
           was
           a
           likely
           occasion
           of
           mistake
           ,
           and
           an
           Argument
           too
           ,
           for
           them
           who
           had
           rather
           have
           him
           believed
           to
           be
           a
           Hebrew
           than
           an
           Aegyptian
           .
           But
           then
           against
           this
           I
           oppose
           all
           the
           contrary
           ,
           both
           Testimonies
           and
           Arguments
           that
           might
           be
           produced
           to
           prove
           that
           Hermes
           was
           a
           Native
           Aegyptian
           ,
           and
           that
           Aegypt
           was
           never
           so
           subdued
           by
           the
           Phoenicians
           as
           to
           receive
           ,
           nor
           Phoenicia
           in
           such
           a
           strong
           and
           flourishing
           condition
           ,
           as
           to
           give
           them
           a
           King
           of
           their
           own
           Nation
           .
           That
           is
           as
           many
           Testimonies
           ,
           as
           there
           are
           or
           have
           been
           Aegyptian
           Writers
           ,
           not
           only
           after
           ,
           but
           before
           the
           publishing
           of
           this
           pretended
           Sanchoniathon
           ;
           as
           many
           of
           them
           ,
           at
           least
           ,
           as
           mention
           such
           a
           Person
           as
           Hermes
           ,
           as
           many
           of
           them
           as
           wrote
           before
           these
           Disputes
           of
           Antiquity
           of
           Nations
           were
           started
           ,
           as
           well
           as
           they
           who
           wrote
           afterwards
           ,
           to
           abet
           parties
           now
           made
           ,
           and
           to
           drive
           on
           designs
           by
           this
           time
           already
           formed
           to
           their
           
           hand
           .
           The
           highest
           account
           of
           all
           the
           Mercuries
           in
           
           Cicero's
           time
           ,
           
           that
           was
           given
           by
           them
           who
           had
           then
           the
           curiosity
           to
           enquire
           into
           the
           Gods
           of
           the
           
             same
             Name
          
           ,
           amounted
           not
           to
           above
           five
           ,
           and
           among
           them
           no
           mention
           of
           any
           one
           that
           was
           a
           Phoenician
           ,
           a
           sign
           none
           such
           was
           so
           much
           as
           challenged
           by
           them
           ,
           till
           this
           pretended
           Sanchoniathon
           .
           The
           same
           account
           is
           followed
           by
           others
           afterwards
           ,
           by
           Ampelius
           and
           Arnobius
           ,
           
           a
           sign
           that
           even
           then
           this
           fictitious
           Phoenician
           was
           not
           of
           that
           credit
           ,
           as
           to
           be
           thought
           worthy
           to
           encrease
           the
           received
           Number
           .
           And
           these
           were
           sufficient
           to
           be
           opposed
           to
           the
           true
           Sanchoniathon
           himself
           .
           The
           Original
           Writings
           of
           Taautus
           ,
           and
           the
           
             Mystical
             Books
          
           of
           the
           Ammonians
           must
           have
           been
           theirs
           ,
           and
           could
           have
           been
           Interpreted
           by
           none
           but
           them
           ,
           if
           we
           will
           allow
           any
           thing
           to
           the
           concurrent
           Testimonies
           of
           disinteressed
           Antiquity
           .
           But
           how
           much
           more
           than
           sufficient
           are
           they
           to
           over-sway
           the
           Vouchers
           for
           him
           ,
           and
           for
           all
           those
           things
           also
           which
           recommend
           him
           as
           so
           very
           creditable
           ?
           How
           much
           Antienter
           ?
           How
           much
           freer
           from
           design
           ?
           That
           I
           may
           not
           now
           descend
           to
           Personal
           Comparisons
           .
        
         
           §
           .
           XVII
           .
           BUT
           ,
           (
           possibly
           to
           avoid
           the
           difficulty
           to
           be
           supposed
           in
           understanding
           
           Writings
           of
           this
           Nature
           ;
           )
           it
           is
           supposed
           that
           Taautus
           either
           found
           or
           made
           all
           things
           clear
           ;
           that
           he
           Originally
           wrote
           them
           so
           whatever
           he
           wrote
           upon
           his
           own
           knowledge
           ;
           that
           he
           made
           them
           so
           ,
           where
           he
           did
           not
           ,
           as
           in
           his
           discovery
           of
           these
           
             Mystical
             Books
          
           of
           the
           Ammonians
           ,
           from
           some
           Monuments
           of
           their
           own
           ,
           
           concealed
           in
           their
           Adyta
           ,
           and
           of
           difficult
           access
           ,
           but
           yet
           procured
           and
           divulged
           by
           him
           ;
           that
           he
           unriddled
           the
           Tales
           and
           Allegories
           ,
           wherein
           they
           had
           been
           Originally
           concealed
           .
           But
           that
           the
           later
           Priests
           again
           retrieved
           their
           Mythologies
           and
           Arts
           of
           concealment
           .
           That
           as
           for
           the
           Mercurial
           Books
           themselves
           the
           Son
           of
           Thabion
           was
           the
           first
           who
           turned
           them
           into
           Allegory
           ,
           
           from
           whom
           they
           came
           to
           the
           Greeks
           .
           That
           many
           Generations
           afterwards
           Surmubelus
           ,
           
           the
           God
           (
           I
           suppose
           so
           Sur-named
           like
           Antiochus
           ,
           and
           
             Diodorus
             Cronus
          
           the
           Philosopher
           ,
           from
           Saturn
           ,
           and
           Pior
           the
           Aegyptian
           from
           Apollo
           ,
           that
           I
           may
           instance
           also
           in
           
             private
             Persons
          
           who
           were
           Sur-named
           from
           Gods
           ,
           not
           only
           denominatively
           ,
           )
           and
           Thuro
           a
           Woman
           Sur-named
           Chusarthis
           ,
           explained
           those
           Allegories
           .
           That
           by
           this
           means
           they
           might
           come
           clear
           to
           Sanchoniathon
           from
           Writings
           ,
           without
           Personal
           Discoveries
           of
           the
           Priests
           ,
           which
           
           was
           not
           to
           be
           expected
           .
           This
           seems
           contrived
           ,
           as
           if
           it
           were
           on
           purpose
           to
           defend
           the
           Credit
           of
           these
           Informations
           .
        
         
           §
           .
           XVIII
           .
           BUT
           how
           many
           things
           are
           here
           supposed
           no
           way
           consistent
           with
           the
           Notions
           of
           those
           times
           ?
           We
           see
           it
           is
           acknowledged
           that
           the
           Arts
           of
           concealment
           of
           Mysteries
           ,
           had
           been
           taken
           up
           and
           used
           before
           ,
           because
           Taautus
           is
           said
           to
           have
           unriddled
           those
           of
           the
           Ammonians
           .
           And
           who
           knows
           not
           how
           great
           a
           Piaculum
           it
           was
           thought
           to
           
             divulge
             Mysteries
          
           ?
           How
           particularly
           Superstitious
           the
           Antients
           were
           that
           way
           ,
           as
           appears
           from
           the
           Fables
           of
           Phineus
           and
           Prometheus
           ?
           And
           (
           concerning
           the
           Aegyptians
           )
           from
           their
           Worship
           of
           Harpocrates
           ?
           How
           it
           was
           Capital
           for
           the
           Person
           who
           endeavoured
           it
           ,
           and
           how
           they
           would
           no
           doubt
           have
           suppressed
           such
           Publications
           of
           their
           Mysteries
           if
           it
           lay
           in
           their
           power
           to
           do
           so
           ?
           How
           then
           could
           Sanchoniathon
           come
           by
           them
           who
           lived
           so
           many
           Ages
           after
           ?
           Was
           it
           because
           they
           
             could
             not
          
           suppress
           all
           Copies
           of
           what
           had
           once
           escaped
           them
           at
           first
           ,
           especially
           not
           such
           as
           were
           in
           the
           Hands
           of
           the
           Phoenicians
           ,
           who
           were
           not
           obnoxious
           to
           their
           Jurisdiction
           ?
           But
           would
           they
           ,
           at
           least
           ,
           have
           paid
           that
           Honour
           to
           the
           Memory
           of
           a
           Person
           guilty
           of
           a
           crime
           then
           
           reputed
           so
           very
           impious
           as
           to
           make
           him
           a
           God
           ?
           Would
           they
           not
           rather
           have
           erected
           Pillars
           to
           his
           disgrace
           (
           from
           whence
           came
           afterwards
           the
           popular
           notion
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           than
           borrowed
           all
           their
           
             Sacred
             Rites
          
           and
           Inventions
           from
           his
           Books
           or
           Pillars
           ?
           Would
           they
           have
           ascribed
           all
           their
           Solemnities
           of
           Religion
           (
           as
           it
           appears
           they
           did
           from
           
             Clemens
             Alexandrinus
          
           )
           to
           such
           a
           Prophaner
           of
           their
           Secrets
           ,
           to
           so
           impious
           a
           violator
           of
           their
           received
           Religion
           ?
           
        
         
           §
           .
           XIX
           .
           AND
           who
           indeed
           was
           more
           unlikely
           to
           have
           such
           an
           accusation
           laid
           to
           his
           charge
           ,
           than
           he
           that
           was
           reputed
           the
           First
           Institutor
           of
           their
           Religion
           ,
           the
           first
           Imposer
           of
           that
           Sacred
           silence
           which
           they
           took
           for
           so
           necessary
           a
           Duty
           of
           all
           that
           would
           pretend
           to
           be
           Religious
           ?
           Why
           should
           they
           ascribe
           their
           Hieroglyphicks
           and
           their
           
             Sacred
             Characters
          
           to
           him
           ,
           
           if
           they
           had
           not
           thought
           that
           he
           had
           invented
           them
           purposely
           for
           this
           concealment
           ?
           But
           consider
           him
           even
           as
           the
           Inventor
           only
           of
           their
           Letters
           (
           an
           Invention
           expresly
           ascribed
           to
           him
           by
           this
           pretended
           Sanchoniathon
           himself
           )
           and
           they
           cannot
           shew
           it
           possible
           for
           him
           to
           make
           that
           discovery
           he
           is
           pretended
           to
           have
           made
           from
           the
           very
           Writings
           of
           the
           Ammonians
           .
           For
           all
           
           other
           Sacred
           wayes
           but
           Letters
           ,
           were
           of
           so
           aequivocal
           signification
           ,
           as
           nothing
           could
           be
           gathered
           from
           them
           without
           the
           
             Oral
             Traditions
          
           of
           their
           Priests
           .
           And
           therefore
           he
           could
           not
           have
           made
           so
           great
           Discoveries
           by
           Books
           ,
           if
           himself
           were
           the
           first
           Inventor
           of
           Letters
           .
        
         
           §
           .
           XX.
           BUT
           who
           is
           this
           Son
           of
           Thabion
           ,
           who
           is
           said
           to
           have
           turned
           them
           back
           into
           Allegories
           ,
           and
           from
           whom
           they
           came
           at
           last
           to
           the
           Greeks
           ?
           I
           suppose
           Agathodaemon
           ,
           or
           the
           Second
           Mercury
           the
           Father
           of
           Tat
           ,
           who
           is
           said
           by
           Manetho
           to
           have
           Translated
           the
           Books
           of
           the
           said
           
             Elder
             Mercury
          
           into
           Greek
           ,
           but
           yet
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           that
           is
           in
           the
           
             Sacred
             Aegyptian
             Letter
          
           ,
           
           contradistinct
           from
           that
           which
           was
           of
           common
           use
           ,
           possibly
           that
           though
           the
           words
           were
           ,
           yet
           the
           Characters
           might
           not
           be
           understood
           by
           the
           Greeks
           without
           the
           Priests
           assistance
           ,
           which
           he
           also
           secured
           by
           placing
           them
           in
           the
           Adyta
           .
           All
           these
           things
           seem
           exactly
           to
           agree
           with
           the
           present
           Fragments
           of
           the
           Mercurial
           Writings
           in
           Greek
           ,
           where
           the
           
             Elder
             Mercury
          
           is
           blamed
           by
           Ammon
           for
           divulging
           their
           Mysteries
           ;
           where
           the
           
             Second
             Mercury
          
           is
           he
           who
           generally
           speaks
           in
           his
           own
           Person
           ,
           the
           Elder
           is
           spoken
           of
           in
           the
           Third
           ,
           and
           Tat
           is
           mentioned
           as
           his
           Son
           ,
           and
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           so
           often
           
           mentioned
           ,
           where
           the
           very
           Pillars
           are
           mentioned
           ,
           and
           that
           they
           were
           to
           be
           divulged
           to
           Posterity
           from
           those
           Pillars
           ,
           as
           appears
           from
           a
           Fragment
           of
           them
           extant
           in
           Stobaeus
           .
           
           Yet
           it
           does
           not
           appear
           that
           Manetho
           published
           that
           Text
           of
           those
           
             Mercurial
             Books
          
           he
           pretends
           to
           have
           used
           out
           of
           the
           
             Sacred
             Aegyptian
          
           ,
           into
           the
           common
           Greek
           Character
           .
           That
           he
           might
           forbear
           to
           do
           as
           a
           Priest.
           Possibly
           Numenius
           might
           have
           contributed
           hereunto
           ,
           who
           is
           therefore
           charged
           by
           his
           own
           Heathen
           Brethren
           for
           divulging
           Mysteries
           .
           Whoever
           did
           so
           ,
           seems
           also
           to
           have
           enlarged
           those
           of
           Manetho
           ,
           
           with
           other
           things
           he
           took
           for
           Mercurial
           ,
           as
           will
           appear
           hereafter
           .
           However
           these
           very
           allusions
           to
           these
           
             Greek
             Mercurials
          
           ,
           are
           sufficient
           to
           convict
           this
           pretended
           Sanchoniathon
           of
           falsehood
           ,
           in
           the
           opinion
           of
           such
           as
           believe
           the
           Mercurials
           themselves
           to
           be
           Forgeries
           ,
           and
           Forgeries
           much
           later
           than
           the
           time
           that
           Sanchoniathon
           pretends
           to
           .
           However
           ,
           if
           they
           were
           again
           involved
           by
           this
           Second
           Hermes
           ,
           how
           comes
           Sanchoniathon
           to
           have
           understood
           them
           ?
           But
           if
           this
           Surmubelus
           and
           Thuro
           had
           extricated
           them
           before
           the
           time
           of
           Sanchoniathon
           ,
           how
           comes
           Orpheus
           (
           who
           must
           have
           been
           Elder
           or
           contemporary
           with
           him
           ,
           if
           he
           flourished
           at
           ,
           or
           a
           little
           before
           ,
           the
           War
           of
           Troy
           ,
           
           and
           who
           is
           generally
           supposed
           to
           have
           borrowed
           his
           Notions
           from
           the
           Aegyptians
           ,
           )
           not
           to
           have
           understood
           them
           free
           from
           Allegories
           ,
           as
           well
           as
           this
           pretended
           Sanchoniathon
           ?
           But
           to
           proceed
           .
        
         
           §
           .
           XXI
           .
           HE
           is
           pretended
           also
           to
           have
           borrowed
           his
           Informations
           from
           Hierombaal
           the
           Priest
           of
           the
           God
           Jevo
           .
           There
           is
           little
           reason
           to
           doubt
           but
           that
           he
           meant
           Gideon
           ,
           who
           was
           by
           his
           Father
           Joash
           Sur-named
           Jerubbaal
           .
           
           The
           putting
           of
           H
           before
           Hebrew
           words
           beginning
           with
           I
           ,
           (
           that
           is
           ,
           putting
           Aspirations
           where
           in
           the
           Original
           ,
           the
           I
           is
           Consonant
           ,
           )
           is
           so
           common
           ,
           that
           I
           believe
           none
           will
           doubt
           of
           it
           .
           Instances
           are
           very
           obvious
           ,
           as
           in
           
             Hieremias
             ,
             Hierusalem
             ,
             Hiericho
             ,
             &c.
          
           And
           the
           M
           S.
           Greek
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           as
           easie
           to
           have
           been
           mistaken
           for
           a
           u
           ,
           which
           is
           their
           Mark
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           which
           is
           an
           ordinary
           occasion
           of
           mistake
           in
           multitudes
           of
           MSS.
           Especially
           in
           the
           less
           skillful
           Publishers
           of
           Printed
           Books
           from
           MSS.
           and
           this
           Name
           is
           at
           this
           present
           Written
           Jerobaal
           ,
           with
           an
           o
           in
           the
           Vulgar
           Latin
           Text
           ,
           Judg.
           VI.
           32.
           
           And
           almost
           as
           little
           reason
           is
           there
           to
           doubt
           ,
           but
           that
           the
           Name
           Jevo
           ,
           is
           only
           a
           Greek
           imitation
           of
           the
           Tetragrammaton
           ,
           the
           middle
           and
           final
           Aspirations
           being
           utterly
           unexpressible
           in
           the
           Greek
           Tongue
           .
           But
           
           neither
           is
           this
           account
           of
           his
           Information
           ,
           any
           thing
           more
           creditable
           than
           the
           others
           .
           How
           could
           Gideon
           be
           a
           Priest
           ,
           who
           was
           of
           the
           Tribe
           of
           Manasseh
           ?
           
           Was
           it
           on
           account
           of
           the
           Ephod
           which
           Gideon
           made
           ?
           But
           where
           is
           there
           the
           least
           intimation
           that
           he
           wore
           it
           himself
           ?
           Nay
           ,
           when
           he
           is
           said
           to
           have
           placed
           it
           in
           his
           own
           City
           of
           Ephra
           ,
           it
           seems
           to
           imply
           ,
           that
           it
           was
           placed
           there
           for
           another's
           wearing
           .
           And
           how
           comes
           it
           to
           pass
           ,
           that
           the
           Scripture
           should
           pass
           it
           over
           in
           silence
           ,
           that
           is
           so
           punctual
           in
           taking
           notice
           of
           Violations
           of
           the
           Priesthood
           ,
           in
           matters
           of
           lesser
           consequence
           in
           Jeroboam
           and
           others
           ?
           But
           how
           could
           Sanchoniathon
           have
           been
           guilty
           of
           such
           a
           mistake
           ,
           in
           so
           fresh
           a
           memory
           of
           Gideon
           ,
           in
           so
           near
           a
           Neighborhood
           of
           the
           Jews
           ,
           in
           a
           matter
           wherein
           then
           the
           meanest
           of
           them
           could
           have
           informed
           him
           ,
           (
           so
           careful
           they
           were
           then
           to
           keep
           up
           the
           memory
           of
           their
           Tribes
           ,
           )
           if
           he
           had
           been
           so
           diligent
           in
           procuring
           Information
           ,
           as
           is
           pretended
           ?
           Suppose
           he
           had
           been
           so
           negligent
           himself
           ;
           yet
           ,
           
           how
           could
           King
           Abibalus
           ,
           to
           whom
           he
           is
           said
           to
           have
           Dedicated
           his
           Book
           ?
           How
           could
           all
           his
           
             contemporary
             Enquirers
             after
             Truth
          
           ,
           from
           all
           whom
           ,
           he
           is
           pretended
           to
           have
           received
           commendations
           ,
           be
           yet
           all
           so
           mistaken
           
           in
           a
           thing
           of
           so
           easie
           Information
           ?
           Yet
           to
           make
           this
           fancy
           concerning
           
           Gideon's
           Priesthood
           look
           more
           likely
           ,
           the
           excellent
           Bochart
           conceives
           that
           the
           
             Baal
             Berith
          
           ,
           
           with
           whom
           the
           Israelites
           committed
           Idolatry
           after
           the
           death
           of
           Gideon
           ,
           must
           have
           been
           the
           God
           of
           Berytus
           ,
           Sanchoniathon's
           own
           City
           .
           But
           it
           seems
           most
           likely
           ,
           that
           this
           
             Baal
             Berith
          
           was
           the
           God
           (
           not
           the
           Goddess
           )
           to
           whom
           
           Gideon's
           Ephod
           was
           Consecrated
           ,
           at
           his
           own
           City
           Ephra
           .
           
           That
           Ephod
           is
           said
           to
           have
           been
           a
           snare
           to
           Him
           and
           his
           Family
           .
           And
           accordingly
           this
           Baal
           Berith's
           Temple
           ,
           furnished
           the
           Sichemites
           with
           Arms
           in
           their
           Conspiracy
           with
           Abimelech
           ,
           which
           proved
           the
           ruine
           of
           the
           greatest
           part
           of
           
           Gideon's
           Family
           .
           If
           so
           ,
           then
           there
           was
           no
           ground
           to
           make
           this
           
             Baal
             Berith
          
           the
           same
           with
           Jao
           ,
           to
           whom
           
             Philo
             Byblius
          
           would
           have
           us
           believe
           that
           Gideon
           was
           Priest
           .
           However
           ,
           there
           is
           no
           probability
           that
           Berith
           (
           if
           it
           must
           needs
           be
           the
           name
           of
           a
           place
           ,
           )
           could
           be
           the
           same
           with
           Berytus
           .
           This
           Berith
           ,
           where
           the
           Sichemites
           dwelt
           was
           in
           all
           likelyhood
           under
           the
           Dominion
           of
           the
           Israelites
           ,
           but
           Berytus
           was
           in
           Phoenicia
           ,
           and
           was
           in
           
           Sanchoniathon's
           time
           (
           if
           we
           may
           believe
           
             Philo
             Byblius
          
           )
           under
           a
           distinct
           King
           from
           Israel
           .
           Besides
           the
           different
           
           ways
           of
           writing
           these
           words
           in
           the
           Hebrew
           ,
           gives
           little
           occasion
           for
           such
           a
           mistake
           .
           The
           
             Phoenician
             Berytus
          
           was
           so
           called
           as
           Stephanus
           tells
           us
           ,
           rather
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           it
           is
           observable
           ,
           that
           Stephanus
           seems
           to
           have
           taken
           what
           he
           had
           concerning
           these
           Phoenician
           places
           ,
           from
           
             Philo
             Byblius
          
           himself
           ,
           as
           might
           have
           been
           shewn
           in
           several
           Instances
           ,
           and
           is
           on
           another
           occasion
           confessed
           by
           Bochart
           himself
           .
           
           If
           this
           were
           taken
           from
           him
           also
           ,
           then
           it
           will
           at
           least
           follow
           ,
           that
           this
           affinity
           between
           the
           Names
           of
           Berith
           and
           Berytus
           ,
           could
           have
           been
           no
           occasion
           of
           mistake
           to
           
             Philo
             Byblius
          
           .
           Which
           as
           to
           our
           present
           purpose
           ,
           is
           of
           much
           greater
           consequence
           ,
           than
           what
           that
           same
           Learned
           Person
           observes
           from
           Nonnus
           ,
           who
           takes
           Berytus
           for
           Beroe
           ,
           the
           Daughter
           of
           Venus
           and
           Adonis
           .
           This
           therefore
           ,
           looks
           like
           one
           of
           those
           ill-meant
           Blunders
           ,
           which
           those
           Modern
           Greeks
           were
           ordinarily
           guilty
           of
           in
           the
           Jewish
           History
           ,
           who
           pretended
           ,
           no
           doubt
           from
           the
           like
           Records
           ,
           to
           give
           other
           accounts
           of
           them
           ,
           than
           their
           own
           writings
           had
           done
           of
           themselves
           ,
           only
           with
           a
           design
           to
           asperse
           their
           Nation
           .
           Thus
           Moses
           is
           made
           a
           Woman
           ,
           
           called
           Moso
           by
           
             Alexander
             Polyhistor
             .
             Moses
          
           and
           Joseph
           are
           
           joyned
           together
           as
           contemporaries
           in
           Chaeremon
           .
           But
           Moses
           is
           the
           Son
           of
           Joseph
           in
           
             Trogus
             Pompeius
          
           ,
           
           Epitomiz'd
           by
           Justin
           .
           Many
           more
           Instances
           might
           have
           been
           given
           ,
           if
           it
           had
           been
           necessary
           .
           Nor
           will
           the
           Answer
           of
           Bochart
           serve
           to
           excuse
           him
           here
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           may
           indeed
           alone
           signifie
           a
           Prince
           as
           well
           as
           a
           Priest.
           But
           when
           it
           is
           joyned
           with
           the
           God
           ,
           to
           whom
           he
           is
           said
           to
           have
           been
           Priest
           ,
           that
           were
           alone
           sufficient
           to
           determine
           the
           signification
           ,
           from
           any
           ambiguity
           of
           which
           it
           might
           otherwise
           have
           been
           capable
           .
           But
           besides
           I
           shall
           *
           hereafter
           have
           occasion
           to
           shew
           his
           design
           in
           making
           him
           a
           Priest
           ,
           for
           recommending
           what
           he
           was
           to
           deliver
           on
           his
           Testimony
           .
        
         
           §
           .
           XXII
           .
           BUT
           possibly
           his
           pretended
           Memoires
           of
           Gideon
           ,
           might
           have
           given
           him
           the
           Title
           of
           Priest
           ,
           and
           Sanchoniathon
           a
           Stranger
           ,
           a
           likely
           occasion
           of
           such
           a
           mistake
           .
           If
           they
           did
           so
           ,
           then
           this
           it self
           had
           been
           a
           sufficient
           Argument
           ,
           that
           they
           could
           not
           have
           been
           
           Gideon's
           .
           And
           then
           ,
           what
           credit
           must
           that
           part
           of
           his
           History
           be
           of
           ,
           which
           relyes
           on
           so
           uncreditable
           Informations
           ?
           And
           indeed
           ,
           how
           unlikely
           is
           it
           ,
           that
           Gideon
           should
           have
           left
           such
           Memoires
           behind
           him
           ?
           In
           all
           likelyhood
           ,
           what
           had
           come
           from
           him
           ,
           
           would
           have
           been
           
             accounted
             Prophetical
          
           ;
           at
           least
           ,
           if
           it
           had
           been
           undoubted
           ,
           would
           have
           been
           made
           so
           by
           the
           attestation
           of
           the
           Sanhedrim
           ,
           who
           were
           by
           God
           himself
           established
           for
           the
           Authentical
           Judges
           of
           Prophets
           .
           Which
           is
           the
           most
           defensible
           way
           for
           asserting
           the
           Divinity
           of
           the
           Anonymous
           Authors
           of
           the
           
             Old
             Testament
          
           .
           And
           if
           so
           ,
           what
           probability
           had
           there
           been
           of
           their
           miscarriage
           ?
           Nay
           ,
           supposing
           them
           only
           Humane
           ,
           and
           of
           no
           higher
           repute
           among
           the
           Jews
           ;
           yet
           ,
           who
           can
           think
           they
           would
           have
           neglected
           so
           precious
           a
           Monument
           of
           their
           Antiquity
           ,
           from
           so
           sure
           a
           hand
           as
           
           Gideon's
           ?
           But
           there
           is
           not
           the
           least
           Memory
           of
           such
           a
           work
           among
           the
           Jews
           ,
           not
           in
           their
           
             Canonical
             Histories
          
           ;
           not
           in
           the
           multitudes
           even
           of
           Counterfeits
           ,
           that
           were
           Antient
           ,
           or
           were
           ever
           received
           ,
           even
           among
           the
           Hellenists
           ,
           of
           which
           we
           have
           any
           account
           ,
           either
           in
           the
           Antient
           Stichometriae
           ,
           or
           in
           any
           Antient
           Quotations
           ;
           not
           so
           much
           as
           in
           any
           Quotation
           of
           those
           
             Canonical
             Writers
          
           that
           lived
           near
           those
           times
           ,
           and
           quote
           several
           extant
           then
           ,
           which
           have
           since
           miscarried
           ,
           as
           the
           Book
           of
           Jather
           ,
           of
           the
           
             Wars
             of
             the
             Lord
          
           ,
           &c.
           
           Not
           even
           in
           the
           Book
           of
           Judges
           ,
           where
           his
           Testimony
           had
           been
           most
           useful
           for
           continuing
           the
           Jewish
           
           History
           ,
           from
           the
           death
           of
           Joshua
           ,
           to
           his
           own
           time
           .
           Can
           we
           think
           they
           would
           thus
           generally
           have
           neglected
           him
           ,
           if
           they
           had
           known
           him
           ,
           or
           thought
           him
           Genuine
           ?
           Can
           we
           think
           the
           Phoenicians
           would
           have
           valued
           him
           ,
           if
           his
           own
           Country-men
           had
           so
           neglected
           him
           ?
        
         
           §
           .
           XXIII
           .
           Certainly
           ,
           if
           he
           ever
           had
           any
           such
           Memoires
           ,
           or
           made
           use
           of
           them
           any
           where
           ,
           it
           must
           have
           been
           ,
           most
           probably
           ,
           where
           he
           gives
           account
           of
           Jewish
           matters
           .
           But
           his
           accounts
           concerning
           them
           ,
           are
           so
           full
           of
           mistakes
           ,
           of
           mistakes
           so
           inconsistent
           even
           with
           Jewish
           Interest
           ,
           as
           could
           not
           ,
           with
           any
           probability
           ,
           have
           been
           occasioned
           by
           any
           Jewish
           Testimonies
           ;
           much
           less
           by
           so
           grave
           and
           unexceptionable
           a
           Testimony
           as
           that
           of
           Gideon
           .
           I
           have
           had
           occasion
           to
           mention
           one
           instance
           already
           ,
           that
           of
           his
           making
           Gideon
           a
           Priest.
           And
           such
           generally
           are
           the
           rest
           of
           his
           accounts
           of
           Jewish
           affairs
           ,
           as
           far
           as
           we
           can
           judge
           of
           them
           ,
           by
           the
           few
           Fragments
           preserved
           to
           us
           by
           Porphyry
           .
           He
           makes
           Abraham
           a
           Native
           Phoenician
           ,
           
           and
           the
           same
           with
           the
           Greek
           Saturn
           ,
           who
           bestowed
           Attica
           on
           Minerva
           .
           What
           Jew
           would
           have
           rob'd
           his
           Nation
           of
           their
           
             Father
             Abraham
          
           they
           so
           much
           boasted
           of
           ,
           would
           have
           derived
           them
           from
           the
           
             Vncircumcised
             
             Philistines
          
           ,
           so
           much
           abhorred
           and
           despised
           by
           them
           ?
           Would
           have
           dishonoured
           Abraham
           himself
           ,
           so
           far
           as
           to
           have
           made
           him
           a
           
             Heathen
             Deity
          
           ,
           a
           thing
           so
           detested
           by
           the
           Jews
           ?
           He
           makes
           him
           actually
           Sacrifice
           his
           Son.
           It
           is
           plain
           what
           Interest
           obliged
           him
           to
           say
           so
           ,
           viz.
           that
           he
           might
           hereby
           give
           an
           account
           of
           that
           Antient
           ,
           but
           Inhumane
           Custom
           ,
           of
           Sacrificing
           their
           own
           Children
           to
           him
           ,
           under
           the
           name
           of
           Saturn
           or
           Moloch
           .
           For
           this
           was
           generally
           the
           design
           of
           the
           
             Heathen
             Mysteries
          
           ,
           to
           commemorate
           some
           memorable
           Action
           of
           their
           Deity
           .
           Thus
           the
           pleasure
           that
           Ceres
           took
           in
           the
           obscene
           behaviour
           of
           Baubo
           ,
           was
           commemorated
           in
           the
           
             Eleusinian
             Mysteries
          
           .
           And
           the
           like
           delight
           that
           Hercules
           took
           in
           the
           
             Plow-man's
             Curses
          
           ,
           when
           he
           was
           eating
           his
           Plow-Oxen
           ,
           was
           also
           remembred
           with
           the
           like
           Curses
           still
           repeated
           in
           the
           Solemnities
           of
           the
           Worship
           of
           Hercules
           .
           But
           what
           ground
           could
           he
           have
           in
           doing
           so
           ,
           from
           the
           
             Old
             Testament
          
           ?
           He
           might
           indeed
           from
           the
           later
           Mystical
           Expositions
           of
           the
           Hellenists
           ,
           who
           speak
           of
           it
           as
           done
           ,
           because
           it
           was
           reckoned
           to
           him
           as
           done
           in
           the
           
             Divine
             acceptance
             ,
             Gen.
          
           XXII
           .
           16.
           
           Therefore
           St.
           Paul
           sayes
           he
           
             Offered
             him
             ,
             Heb.
          
           XI
           .
           17.
           adding
           withall
           ,
           that
           he
           
             received
             
             him
             from
             Death
             in
             a
             Figure
             ,
          
           V.
           19.
           
           And
           the
           expression
           of
           having
           actually
           
             offered
             him
          
           ,
           is
           also
           used
           by
           St.
           Clemens
           in
           his
           Epistle
           to
           the
           Corinthians
           .
           
           If
           it
           were
           hence
           that
           he
           derived
           his
           mistake
           ,
           that
           will
           also
           prove
           him
           Counterfeited
           about
           the
           time
           he
           was
           first
           produced
           .
           He
           gives
           also
           different
           accounts
           of
           the
           reason
           why
           Abraham
           should
           have
           offered
           his
           Son.
           Sometimes
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           sometimes
           again
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           I
           know
           not
           whether
           any
           occasion
           of
           the
           former
           account
           ,
           might
           have
           been
           taken
           from
           2
           Kings
           iii.
           27.
           
           Am.
           i.
           16.
           where
           the
           King
           of
           Moab
           being
           pressed
           by
           distress
           of
           War
           ,
           offer'd
           a
           First-born
           Son
           ;
           but
           not
           his
           own
           ,
           but
           the
           King
           of
           Edoms
           .
           But
           there
           is
           no
           pretence
           of
           either
           in
           
           Abraham's
           case
           from
           any
           Jewish
           Records
           ,
           nor
           consequently
           could
           he
           have
           these
           different
           Informations
           from
           the
           Memories
           of
           Gideon
           ,
           unless
           we
           can
           suppose
           them
           ,
           not
           only
           different
           from
           all
           the
           Authentick
           Records
           of
           his
           Nation
           ,
           but
           from
           themselves
           also
           ,
           these
           things
           being
           the
           Principal
           in
           this
           Author
           ,
           that
           concern
           the
           Jews
           ,
           and
           yet
           ,
           being
           so
           impossible
           to
           have
           been
           taken
           from
           any
           Memoires
           of
           Gideon
           ,
           make
           me
           verily
           suspect
           ,
           that
           the
           Forger
           of
           this
           Author
           himself
           ,
           as
           he
           did
           
           not
           use
           ,
           so
           neither
           did
           he
           know
           of
           any
           such
           Memoires
           ,
           either
           truly
           or
           pretendedly
           passing
           under
           the
           Name
           of
           Gideon
           ,
           at
           least
           ,
           not
           owned
           for
           such
           among
           the
           Jews
           .
           Which
           as
           it
           is
           a
           clear
           conviction
           of
           his
           designed
           disingenuity
           in
           a
           matter
           not
           excusable
           by
           any
           pretence
           of
           Ignorance
           ;
           so
           it
           will
           render
           him
           justly
           liable
           to
           a
           suspicion
           of
           a
           like
           disingenuity
           in
           his
           other
           fair
           pretences
           ,
           though
           we
           had
           not
           the
           like
           evidence
           of
           conviction
           of
           them
           .
           At
           least
           no
           such
           pretences
           to
           means
           of
           Information
           must
           be
           trusted
           on
           his
           word
           ,
           and
           there
           is
           no
           better
           pretended
           for
           them
           .
        
         
           §
           .
           XXIV
           .
           BUT
           ,
           to
           let
           the
           Informations
           alone
           ,
           the
           work
           it self
           affords
           Intrinsick
           Arguments
           enough
           of
           just
           suspition
           .
           A
           great
           occasion
           of
           the
           Forgeries
           of
           those
           times
           ,
           was
           the
           Emulation
           of
           several
           Nations
           ,
           for
           glory
           of
           Inventions
           and
           Antiquity
           .
           Hence
           it
           came
           to
           pass
           ,
           that
           of
           all
           glorious
           Inventions
           ,
           and
           of
           all
           Famous
           Persons
           ,
           so
           very
           different
           and
           inconsistent
           accounts
           are
           given
           by
           the
           Historians
           of
           the
           several
           Rival
           Nations
           ,
           each
           of
           them
           challenging
           them
           for
           their
           own
           .
           Hence
           such
           a
           multitude
           of
           Jupiters
           ,
           Hercules's
           ,
           
           Aesculapius's
           ,
           
           Diana's
           ,
           &c.
           nay
           ,
           and
           of
           Homers
           too
           ,
           different
           not
           only
           in
           Nation
           ,
           
           but
           in
           Age
           too
           ,
           yet
           pretending
           generally
           to
           the
           glory
           of
           the
           same
           Actions
           .
           It
           must
           needs
           be
           ,
           that
           of
           so
           inconsistent
           reports
           concerning
           the
           same
           Person
           ,
           all
           but
           one
           must
           have
           been
           not
           mistakes
           ,
           but
           designed
           Forgeries
           .
           Which
           I
           therefore
           note
           to
           shew
           that
           ,
           as
           it
           was
           not
           unusual
           ,
           so
           neither
           was
           it
           new
           ,
           to
           Forge
           on
           such
           occasions
           .
           Yet
           they
           pretended
           generally
           to
           honest
           means
           of
           Information
           .
           Now
           this
           pretended
           Sanchoniathon
           ,
           is
           full
           of
           this
           vanity
           of
           arrogating
           useful
           Inventions
           and
           Persons
           to
           his
           own
           Phoenicia
           .
           Which
           ,
           as
           they
           will
           prove
           him
           later
           than
           these
           Aemulations
           of
           several
           Nations
           about
           Antiquity
           ,
           much
           later
           than
           the
           time
           pretended
           for
           the
           true
           Sanchoniathon
           ;
           so
           they
           will
           expose
           him
           to
           all
           the
           Testimonies
           and
           Arguments
           that
           may
           be
           produced
           for
           the
           several
           Nations
           against
           him
           in
           all
           ,
           or
           any
           of
           the
           respective
           Particulars
           .
           If
           he
           can
           be
           disproved
           or
           charged
           with
           indirect
           dealing
           in
           any
           one
           particular
           ,
           that
           will
           be
           sufficient
           to
           weaken
           his
           credit
           in
           all
           the
           rest
           .
           Let
           us
           come
           therefore
           to
           the
           particulars
           .
        
         
           XXV
           .
           THus
           he
           ascribes
           the
           Invention
           of
           Iron
           ,
           to
           the
           Phoenician
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           all
           likelyhood
           ,
           
           the
           same
           with
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Hesiod
           ,
           whom
           he
           makes
           the
           Famous
           Vulcan
           ;
           whereas
           
           the
           Scripture
           attributes
           the
           same
           to
           
             Tubal
             Cain
          
           ,
           and
           the
           Graecians
           to
           the
           
             Idaei
             Dactyli
          
           ,
           
           not
           long
           before
           the
           Wars
           of
           Troy.
           
           For
           there
           we
           find
           that
           all
           the
           Arms
           of
           the
           Heroes
           ,
           both
           offensive
           and
           defensive
           ,
           were
           of
           Brass
           ,
           as
           appears
           by
           Homer
           ,
           and
           is
           observed
           by
           the
           Scholiast
           ,
           on
           
             Apollonius
             Rhodius
          
           and
           Pausanias
           ,
           
           which
           are
           great
           suspitions
           that
           the
           Invention
           of
           Iron
           was
           late
           ,
           because
           it
           had
           not
           as
           yet
           reached
           those
           Parts
           .
           But
           it
           is
           indeed
           strange
           ,
           that
           Vulcan
           should
           here
           be
           taken
           for
           a
           Phoenician
           ,
           
           who
           is
           by
           the
           Aegyptians
           ,
           reported
           to
           have
           been
           the
           notorious
           Original
           of
           the
           first
           Generation
           of
           their
           
             Deified
             Kings
          
           ;
           
           The
           design
           of
           which
           Deifying
           being
           observed
           by
           this
           Philo
           himself
           ,
           to
           have
           been
           the
           honour
           of
           some
           profitable
           Invention
           for
           Humane
           Life
           ,
           will
           make
           it
           likewise
           probable
           ,
           that
           he
           was
           also
           taken
           for
           the
           Inventor
           of
           Fire
           and
           Iron
           .
           There
           were
           indeed
           several
           Vulcans
           observed
           by
           the
           Antients
           ,
           but
           not
           above
           Four
           ,
           and
           among
           them
           none
           that
           appears
           to
           have
           been
           thought
           Phoenician
           .
           Thus
           also
           he
           makes
           Magus
           the
           Son
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           Titanes
           ,
           which
           were
           accounted
           bad
           Daemons
           .
           Who
           sees
           not
           here
           an
           instance
           of
           that
           ordinary
           vanity
           of
           the
           Graecians
           ,
           of
           turning
           the
           Name
           of
           the
           Sect
           into
           a
           proper
           
           Name
           of
           a
           Man
           ,
           and
           thence
           pretending
           to
           give
           an
           account
           of
           their
           first
           Institution
           ?
           Who
           sees
           not
           a
           plain
           design
           to
           rob
           the
           Chaldaeans
           of
           the
           Magi
           ,
           and
           to
           make
           them
           a
           Phoenician
           Invention
           ?
           Which
           let
           him
           believe
           ,
           who
           can
           find
           in
           his
           heart
           to
           do
           so
           .
           I
           need
           not
           to
           observe
           ,
           that
           the
           whole
           Sect
           of
           the
           Magi
           ,
           if
           they
           were
           first
           Instituted
           by
           the
           
             Chaldaean
             Zoroastres
          
           ,
           (
           who
           seems
           to
           have
           lived
           near
           the
           time
           of
           Pythagoras
           ,
           and
           is
           said
           by
           some
           to
           have
           conversed
           with
           him
           )
           they
           must
           have
           been
           Instituted
           long
           after
           the
           time
           of
           our
           pretended
           Sanchoniathon
           ,
           and
           therefore
           could
           not
           have
           been
           taken
           notice
           of
           by
           him
           .
           As
           for
           the
           
             Bactrian
             Zoroastres
          
           ,
           I
           doubt
           the
           very
           pretending
           to
           him
           was
           only
           such
           another
           design
           of
           robbing
           the
           Chaldaeans
           of
           him
           .
           
           Diodorus
           calls
           him
           Oxyartes
           ,
           and
           that
           was
           ,
           it
           may
           be
           ,
           his
           true
           Name
           .
           I
           might
           also
           observe
           ,
           that
           when
           he
           makes
           this
           Magus
           the
           Son
           of
           those
           
             bad
             Daemons
          
           ,
           he
           evidently
           alludes
           to
           the
           
             bad
             sense
          
           of
           the
           Name
           of
           Magus
           ,
           which
           was
           yet
           very
           much
           later
           than
           the
           Institution
           of
           the
           Sect
           it self
           .
        
         
           §
           .
           XXVI
           .
           He
           also
           makes
           the
           Dioscuri
           ,
           not
           only
           Phoenicians
           ,
           
           but
           the
           same
           also
           with
           the
           Corybantes
           and
           Curetes
           .
           It
           is
           evident
           he
           could
           not
           understand
           the
           
           Castores
           ,
           who
           were
           not
           only
           later
           than
           Sanchoniathon
           ,
           but
           than
           those
           Curetes
           and
           Corybantes
           also
           .
           The
           most
           candid
           sense
           that
           can
           be
           put
           upon
           it
           ,
           is
           by
           the
           name
           Dioscuri
           to
           understand
           ,
           not
           the
           Sons
           ,
           but
           the
           Nurses
           of
           Jupiter
           .
           So
           indeed
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           used
           in
           Hesiod
           for
           Nursing
           .
           And
           so
           the
           Curetes
           or
           Corybantes
           ,
           are
           in
           Truth
           ,
           said
           to
           have
           Nursed
           him
           in
           the
           
             Antrum
             Idaeum
          
           .
           But
           then
           ,
           the
           word
           being
           Greek
           ,
           could
           not
           have
           been
           known
           to
           the
           
             Phoenician
             Sanchoniathon
          
           ;
           and
           what
           word
           must
           have
           answered
           it
           in
           his
           Original
           Phoenician
           ,
           is
           not
           easie
           to
           guess
           .
           Nor
           do
           I
           know
           why
           Philo
           should
           use
           it
           in
           so
           unusual
           a
           Notion
           ,
           
           which
           yet
           he
           elsewhere
           uses
           for
           them
           absolutely
           ,
           without
           the
           explicatory
           Addition
           of
           the
           Titles
           of
           Curetes
           or
           Corybantes
           .
           And
           is
           not
           this
           a
           plain
           design
           upon
           the
           
             Cretan
             Jupiter
          
           ,
           to
           make
           him
           ,
           as
           well
           as
           his
           Nurses
           ,
           Originally
           Phoenician
           ?
           But
           this
           may
           possibly
           be
           thought
           excusable
           as
           an
           Interpolation
           of
           the
           Translator
           ,
           who
           must
           at
           least
           ,
           have
           been
           the
           Author
           of
           that
           Greek
           word
           .
           For
           it
           seems
           evident
           ,
           not
           only
           from
           this
           ,
           but
           the
           mention
           of
           several
           other
           Greek
           words
           ,
           
           and
           of
           the
           Greek
           Nation
           ,
           nay
           ,
           of
           the
           very
           Alexandrians
           ,
           that
           he
           
           did
           use
           the
           liberty
           ,
           rather
           of
           a
           Paraphrast
           ,
           than
           of
           a
           faithful
           accurate
           Translator
           .
           But
           then
           ,
           how
           shall
           we
           be
           able
           to
           distinguish
           between
           his
           Interpolations
           ,
           and
           the
           Text
           of
           his
           pretended
           Sanchoniathon
           .
           It
           seems
           also
           strange
           ,
           that
           these
           Corybantes
           or
           Cabiri
           ,
           or
           Samothraces
           ,
           which
           ,
           by
           the
           Graecians
           account
           of
           them
           ,
           seem
           to
           have
           been
           the
           same
           ,
           and
           to
           have
           accompanied
           the
           
             Mater
             Deorum
          
           out
           of
           Phrygia
           into
           Crete
           ,
           should
           here
           be
           made
           immediately
           Phoenicians
           ,
           though
           I
           am
           apt
           to
           believe
           indeed
           that
           their
           Mysteries
           had
           some
           Originally-Phoenician
           ingredients
           .
           
           But
           it
           is
           yet
           more
           strange
           ,
           how
           they
           should
           have
           found
           Crete
           Inhabited
           ,
           where
           they
           must
           have
           Nursed
           ,
           or
           at
           least
           ,
           
             received
             Jupiter
          
           ,
           if
           themselves
           had
           been
           the
           first
           
             Inventors
             of
             Ships
          
           ,
           
           as
           is
           here
           pretended
           ,
           unless
           possibly
           they
           made
           use
           of
           those
           hard
           shifts
           ,
           which
           are
           here
           also
           mentioned
           ,
           as
           invented
           before
           .
           Which
           yet
           is
           hardly
           credible
           of
           so
           great
           a
           Multitude
           as
           might
           be
           thought
           sufficient
           to
           People
           the
           whole
           Island
           .
        
         
           §
           .
           XXVII
           .
           Other
           instances
           there
           are
           of
           the
           like
           Vanity
           and
           Affectation
           in
           this
           Author
           .
           Some
           I
           have
           had
           occasion
           to
           touch
           at
           formerly
           .
           Who
           can
           endure
           to
           see
           1
           Abraham
           ,
           to
           see
           the
           famous
           Aegyptian
           
           2
           Hermes
           ,
           made
           Original
           Phoenicians
           ?
           This
           alone
           ,
           one
           would
           think
           ,
           were
           sufficient
           to
           overthrow
           those
           great
           Elogies
           that
           are
           given
           him
           for
           his
           Faithfulness
           and
           Diligence
           ,
           
           but
           this
           is
           not
           all
           .
           
             Jupiter
             Belus
          
           ,
           the
           Famous
           Founder
           of
           the
           Assyrian
           Monarchy
           ,
           Typhon
           the
           Brother
           of
           the
           Famous
           
             Aegyptian
             Osiris
          
           ,
           must
           also
           be
           made
           Originally
           Phoenicians
           ;
           than
           which
           what
           can
           be
           more
           
             certainly
             false
          
           ,
           if
           any
           thing
           be
           certain
           in
           the
           Antient
           Assyrian
           or
           
             Aegyptian
             Histories
          
           ?
           So
           must
           also
           Adodus
           the
           Father
           of
           Benhadad
           King
           of
           Syria
           in
           the
           Scripture
           ,
           and
           in
           
             Trogus
             Pompeius
          
           ,
           and
           Worshipped
           by
           the
           Syrians
           for
           a
           God.
           So
           must
           Aesculapius
           ,
           
           whose
           Sons
           were
           Peloponnesians
           ,
           and
           on
           that
           account
           present
           at
           the
           War
           of
           Troy
           ;
           besides
           that
           himself
           is
           reported
           to
           have
           been
           the
           Son
           of
           Arsinoe
           the
           Daughter
           of
           Leucippus
           a
           Messenian
           .
           So
           must
           also
           Minerva
           ,
           if
           she
           had
           Attica
           bestowed
           on
           her
           by
           the
           
             Phoenician
             Saturn
          
           .
           But
           when
           were
           the
           Phoenicians
           so
           famous
           for
           their
           Conquests
           ,
           as
           to
           have
           so
           great
           and
           remote
           Dominions
           as
           
             Aegypt
             ,
             Assyria
          
           and
           Attica
           at
           their
           disposal
           :
           What
           writer
           ,
           even
           of
           their
           own
           ,
           however
           partial
           to
           his
           own
           Country
           ,
           did
           so
           much
           as
           pretend
           it
           before
           our
           pretended
           Sanchoniathon
           ?
           
           But
           it
           is
           a
           strange
           mistake
           in
           Chronology
           (
           in
           which
           it
           seems
           to
           have
           been
           a
           special
           Providence
           of
           God
           for
           their
           Discovery
           ,
           that
           Counterfeiters
           have
           generally
           been
           unskillful
           )
           that
           she
           should
           be
           made
           contemporary
           ,
           or
           rather
           later
           *
           than
           Aesculapius
           ,
           as
           will
           appear
           by
           our
           Authors
           computation
           ;
           whereas
           Aesculapius
           flourished
           ,
           as
           I
           said
           before
           ,
           but
           little
           before
           the
           War
           of
           Troy
           ,
           but
           Minerva
           strove
           with
           Neptune
           ,
           for
           the
           Dominion
           of
           Attica
           in
           the
           time
           of
           
             Cecrops
             Diphyos
          
           ,
           some
           hundreds
           of
           years
           before
           .
           There
           were
           indeed
           several
           Minervae
           ,
           and
           Aesculapii
           pretended
           by
           them
           ,
           who
           had
           the
           curiosity
           to
           enquire
           into
           them
           ,
           in
           order
           to
           the
           exposing
           them
           .
           But
           this
           very
           pretence
           of
           a
           Multitude
           ,
           was
           later
           than
           the
           times
           of
           Aemulation
           ,
           and
           yet
           none
           of
           those
           Multitudes
           pretended
           to
           have
           been
           Phoenicians
           .
           The
           passage
           of
           Damascius
           concerning
           a
           
             Phoenician
             Aesculapius
          
           ,
           
           seems
           plainly
           Transcribed
           from
           
             Philo
             Byblius
          
           ,
           and
           therefore
           ought
           not
           to
           be
           taken
           for
           a
           distinct
           Authority
           .
        
         
         
           §
           .
           XXVIII
           .
           AND
           why
           should
           Abraham
           ,
           
           if
           he
           were
           the
           
             Phoenician
             Saturn
             ,
             Circumcise
          
           himself
           ,
           as
           this
           Author
           also
           pretends
           ,
           when
           it
           is
           so
           well
           known
           ,
           that
           the
           Antient
           Phoenicians
           were
           so
           averse
           to
           it
           ,
           that
           a
           long
           time
           after
           
           Abraham's
           death
           ,
           they
           are
           still
           stigmatized
           by
           the
           name
           of
           the
           
             uncircumcized
             Philistines
          
           ?
           But
           the
           design
           is
           plain
           .
           He
           had
           a
           mind
           to
           challenge
           a
           Person
           of
           such
           Note
           for
           his
           Country-man
           ;
           and
           because
           the
           Story
           of
           
           Abraham's
           making
           a
           Covenant
           with
           God
           by
           Circumcision
           ,
           was
           one
           of
           the
           most
           memorable
           passages
           of
           that
           Great
           Man's
           Life
           ,
           therefore
           he
           thought
           it
           fit
           to
           assert
           it
           to
           their
           Saturn
           .
           And
           it
           may
           be
           the
           rather
           ,
           because
           by
           this
           time
           ,
           when
           this
           work
           was
           Counterfeited
           ,
           the
           Phoenicians
           themselves
           seem
           also
           to
           have
           received
           Circumcision
           from
           the
           Aegyptians
           .
           Who
           knows
           but
           that
           such
           Tales
           as
           these
           might
           have
           been
           the
           reason
           why
           Abraham
           was
           Worshipped
           at
           Mamre
           ,
           
           for
           some
           considerable
           time
           before
           Constantine
           who
           first
           forbad
           it
           ,
           with
           Idols
           and
           Sacrifices
           ;
           by
           Gentiles
           as
           well
           as
           Christians
           ;
           by
           Phoenicians
           as
           well
           as
           those
           of
           Palaestine
           and
           Arabia
           ?
           That
           
             Humane
             Sacrifices
          
           were
           not
           among
           those
           as
           they
           are
           particularized
           by
           Sozomen
           ,
           (
           though
           they
           were
           otherwise
           the
           properest
           
           for
           the
           
             Phoenician
             Saturn
          
           )
           there
           was
           very
           good
           reason
           ,
           because
           they
           had
           been
           ,
           long
           before
           that
           time
           ,
           forbidden
           by
           
             Roman
             Laws
          
           .
           The
           First
           
             Roman
             Law
          
           against
           them
           was
           at
           
             Rome
             ,
             An.
          
           II.
           C.
           657.
           
           
             Cn.
             Cornelius
             Lentulus
          
           and
           
             P.
             Licinius
             Crassus
          
           being
           1
           Consuls
           .
           After
           that
           it
           was
           particularly
           forbidden
           the
           Druids
           by
           2
           Tiberius
           ,
           at
           last
           forbidden
           every
           where
           by
           the
           Emperour
           3
           Hadrian
           .
           Besides
           that
           by
           the
           account
           
             Philo
             Byblius
          
           himself
           ,
           as
           well
           as
           other
           Writers
           of
           Phoenician
           affairs
           ,
           give
           concerning
           them
           ;
           these
           
             Humane
             Sacrifices
          
           ,
           by
           the
           Rules
           of
           the
           Phoenicians
           themselves
           ,
           seem
           not
           to
           have
           been
           ordinary
           ,
           but
           only
           reserved
           for
           some
           very
           great
           distress
           ,
           as
           an
           expiation
           to
           that
           
             angry
             Daemon
          
           .
           But
           all
           these
           instances
           do
           abundantly
           shew
           how
           extreamly
           partial
           this
           Author
           was
           ,
           in
           adorning
           his
           own
           Nation
           with
           the
           spoils
           of
           others
           .
           Which
           is
           not
           reconcileable
           either
           with
           the
           Veracity
           or
           Antiquity
           of
           the
           true
           Sanchoniathon
           .
           Nor
           will
           any
           supposable
           mistakes
           of
           Philo
           in
           Translating
           him
           ,
           serve
           to
           bring
           him
           off
           in
           so
           gross
           and
           designed
           instances
           concerning
           his
           Neighbours
           and
           the
           
             Famous
             Persons
          
           now
           mentioned
           .
           For
           they
           concern
           Things
           ,
           not
           Words
           and
           Expressions
           ;
           Things
           very
           notorious
           ,
           not
           
           only
           of
           Probable
           or
           Conjectural
           Evidence
           .
        
         
           §
           .
           XXIX
           .
           I
           cannot
           therefore
           but
           think
           this
           Author
           Counterfeited
           purposely
           with
           a
           design
           of
           confronting
           the
           Antiquity
           of
           the
           Scripture
           .
           But
           who
           was
           the
           Impostor
           ,
           whether
           
             Philo
             Byblius
          
           or
           Porphyry
           ,
           that
           I
           confess
           I
           cannot
           easily
           determine
           .
           I
           confess
           I
           should
           rather
           charge
           it
           on
           Porphyry
           ,
           the
           abusing
           of
           the
           Name
           of
           Philo
           ,
           as
           well
           as
           that
           of
           Sanchoniathon
           ,
           were
           it
           not
           for
           that
           only
           Testimony
           of
           Athenaeus
           ,
           and
           I
           have
           given
           my
           reasons
           why
           I
           should
           otherwise
           have
           thought
           it
           improbable
           that
           Philo
           was
           the
           Author
           of
           that
           Translation
           .
           But
           because
           I
           cannot
           tell
           what
           to
           say
           to
           that
           express
           Quotation
           of
           Athenaeus
           before
           the
           time
           of
           Porphyry
           ,
           I
           doubt
           Philo
           will
           not
           easily
           be
           discharged
           of
           it
           .
           For
           by
           his
           Exceptions
           against
           the
           Testimony
           of
           Hecataeus
           for
           what
           he
           had
           Written
           in
           favour
           of
           the
           Jews
           ,
           That
           either
           his
           work
           must
           have
           been
           counterfeited
           ;
           
           or
           if
           genuine
           ,
           that
           he
           himself
           must
           have
           been
           carried
           away
           by
           the
           plausibility
           of
           the
           
             Jewish
             pretences
          
           :
           It
           appears
           that
           he
           was
           engaged
           in
           that
           Dispute
           concerning
           the
           Antiquity
           of
           the
           Jews
           ,
           and
           engaged
           against
           the
           Jews
           ,
           and
           therefore
           was
           a
           Person
           sufficiently
           interessed
           to
           set
           on
           such
           a
           disingenuous
           
           design
           as
           far
           as
           his
           Principles
           would
           give
           him
           leave
           .
           And
           I
           have
           already
           shewn
           how
           far
           
             Platonical
             Principles
          
           did
           so
           .
           If
           I
           may
           venture
           to
           guess
           in
           a
           matter
           that
           affords
           no
           better
           Arguments
           than
           guesses
           ,
           I
           should
           suspect
           that
           
           Josephus's
           Books
           against
           Appion
           were
           the
           occasion
           of
           engaging
           Philo
           on
           this
           Subject
           ,
           What
           Josephus
           had
           there
           produced
           in
           defence
           of
           the
           Antiquity
           of
           the
           Jews
           ,
           was
           very
           probably
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           alluded
           to
           by
           Philo.
           I
           cannot
           think
           any
           other
           was
           meant
           ,
           because
           Josephus
           seems
           to
           have
           been
           the
           first
           that
           engaged
           in
           that
           Dispute
           ,
           (
           he
           does
           not
           intimate
           in
           the
           least
           that
           any
           had
           engaged
           in
           it
           before
           him
           )
           and
           because
           the
           time
           was
           so
           short
           between
           Josephus
           and
           Philo
           ,
           that
           there
           could
           hardly
           be
           any
           new
           occasion
           for
           any
           one
           else
           to
           undertake
           that
           cause
           that
           Josephus
           had
           so
           very
           lately
           ,
           and
           so
           accurately
           defended
           .
           For
           Josephus
           wrote
           his
           Books
           against
           Appion
           immediately
           after
           his
           Antiquities
           and
           his
           Life
           ,
           in
           the
           Thirteenth
           year
           of
           Domitian
           ,
           because
           he
           Dedicated
           these
           also
           to
           the
           same
           Epaphroditus
           ,
           who
           was
           put
           to
           Death
           in
           the
           year
           following
           ;
           and
           Philo
           seems
           to
           have
           written
           under
           Hadrian
           .
           Besides
           the
           fame
           of
           Josephus
           ;
           with
           all
           well-wishers
           to
           Learning
           ,
           and
           the
           Eminent
           capacities
           
           he
           served
           in
           ,
           both
           among
           his
           own
           Country-men
           ,
           and
           in
           the
           Courts
           of
           the
           Vespasians
           ,
           added
           no
           doubt
           a
           greater
           Authority
           to
           what
           came
           from
           him
           ,
           and
           recommended
           it
           to
           the
           Reading
           of
           all
           curious
           Persons
           ,
           not
           now
           to
           mention
           the
           attestations
           of
           the
           Emperours
           ,
           and
           of
           King
           Agrippa
           ,
           and
           of
           other
           Learned
           Men
           ,
           Heathens
           as
           well
           as
           others
           ,
           among
           whom
           himself
           reckons
           
             Julius
             Archelaus
          
           and
           Herod
           .
           
           And
           this
           very
           Testimony
           of
           Hecataeus
           ,
           which
           it
           seems
           so
           gravelled
           Philo
           ,
           had
           been
           produced
           ,
           and
           insisted
           on
           ,
           in
           this
           very
           work
           by
           Josephus
           .
           
           Which
           will
           therefore
           make
           it
           very
           probable
           ,
           that
           this
           Work
           of
           
             Philo
             Byblius
          
           against
           the
           Jews
           ,
           was
           designed
           in
           answer
           to
           Josephus
           against
           Appion
           .
        
         
           §
           .
           XXX
           .
           WHICH
           being
           supposed
           ,
           I
           consider
           further
           that
           Josephus
           in
           that
           same
           Work
           had
           principally
           insisted
           on
           the
           Testimonies
           of
           Phoenicians
           and
           Aegyptians
           ,
           
           for
           proving
           the
           Antiquity
           of
           his
           own
           Nation
           ,
           as
           of
           those
           who
           had
           best
           reason
           to
           know
           them
           ;
           but
           the
           Phoenicians
           most
           of
           all
           ,
           
           as
           being
           nearest
           .
           Accordingly
           he
           Appeals
           not
           only
           to
           their
           Writers
           that
           were
           extant
           ,
           but
           their
           Written
           Records
           ,
           their
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           were
           preserved
           to
           that
           very
           time
           .
           This
           could
           not
           choose
           
           but
           particularly
           move
           
             Philo
             Byblius
          
           as
           being
           himself
           a
           Phoenician
           ,
           and
           who
           might
           very
           well
           have
           known
           Josephus
           himself
           ,
           if
           he
           were
           Threescore
           and
           Eighteen
           years
           old
           ,
           at
           the
           Two
           hundred
           and
           Twentieth
           Olympiad
           ,
           as
           has
           been
           observed
           out
           of
           Suidas
           ,
           though
           possibly
           the
           odd
           number
           of
           the
           Olympiad
           ,
           above
           Two
           hundred
           and
           twenty
           ,
           which
           is
           requisite
           to
           make
           him
           live
           to
           Write
           concerning
           the
           Empire
           of
           Hadrian
           ,
           is
           wanting
           .
           I
           mention
           not
           
           Scaliger's
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           tells
           us
           more
           particularly
           ,
           not
           the
           Olympiad
           only
           ,
           but
           also
           the
           very
           year
           wherein
           he
           conceives
           him
           to
           have
           Written
           ,
           because
           it
           is
           of
           no
           Authority
           .
           But
           there
           was
           another
           thing
           that
           added
           further
           to
           the
           reputation
           of
           the
           Jews
           about
           that
           time
           .
           Their
           Essenes
           had
           been
           in
           great
           reputation
           with
           as
           many
           as
           had
           occasion
           to
           hear
           of
           them
           ,
           as
           a
           very
           Philosophical
           sort
           of
           Persons
           .
           
           Pliny
           the
           Elder
           had
           mentioned
           them
           with
           great
           respect
           ,
           as
           afterwards
           Porphyry
           did
           also
           .
           But
           this
           concerned
           only
           their
           Philosophy
           of
           living
           .
           There
           was
           also
           among
           them
           ,
           others
           who
           had
           written
           Books
           of
           Philosophy
           ,
           not
           only
           Aristobulus
           the
           Peripatetick
           in
           the
           time
           of
           
             Ptolomaes
             Philometor
          
           ;
           not
           only
           many
           others
           intimated
           ,
           though
           not
           named
           by
           Philo
           the
           Jew
           ,
           and
           Josephus
           ,
           
           if
           he
           ever
           lived
           to
           finish
           that
           work
           of
           the
           Sentiments
           of
           the
           Jews
           ,
           
           so
           often
           promised
           by
           him
           ,
           as
           I
           doubt
           ,
           he
           did
           not
           .
           These
           ,
           by
           Mysticizing
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           Moses
           to
           a
           sense
           ,
           not
           very
           distant
           from
           that
           received
           among
           the
           wisest
           Philosophers
           ,
           and
           in
           a
           most
           elegant
           ,
           rapturous
           ,
           modish
           style
           (
           such
           was
           that
           of
           Philo
           particularly
           .
           )
           They
           gained
           so
           much
           further
           on
           the
           good
           opinion
           of
           the
           wise
           ones
           of
           that
           Age
           ,
           as
           to
           have
           their
           Nation
           ,
           which
           had
           formerly
           been
           despised
           as
           Barbarous
           ,
           now
           to
           pass
           among
           the
           Nations
           which
           were
           Famous
           for
           Wisdom
           .
           And
           the
           rather
           because
           this
           way
           of
           Mysticizing
           the
           Poets
           ,
           for
           the
           Greeks
           ,
           into
           a
           Systeme
           of
           Philosophy
           ,
           was
           already
           taken
           up
           by
           the
           Stoicks
           ,
           and
           the
           other
           
             Dogmatical
             Philosophers
          
           ,
           who
           were
           concerned
           for
           the
           defence
           of
           the
           received
           Religions
           against
           the
           Atheists
           and
           Epicureans
           ,
           and
           Scepticks
           ,
           who
           had
           taken
           great
           advantage
           from
           those
           Fables
           ,
           for
           exposing
           them
           .
           Who
           had
           withall
           ,
           been
           herein
           imitated
           by
           the
           Aegyptians
           ,
           who
           had
           
             Allegorized
             Isis
          
           and
           Ostris
           ,
           and
           all
           their
           own
           most
           Antient
           Histories
           .
           From
           whom
           the
           
             Alexandrian
             Jews
          
           seem
           willing
           to
           differ
           as
           little
           as
           was
           possible
           .
           Accordingly
           Laertius
           ,
           
           who
           wrote
           not
           long
           after
           ,
           takes
           them
           into
           that
           Number
           ;
           
           and
           endeavoured
           ,
           
           ashe
           was
           able
           ,
           to
           give
           some
           account
           of
           them
           ,
           though
           on
           the
           ill
           Informations
           of
           Clearchus
           the
           Peripatetick
           .
           So
           also
           Numenius
           before
           him
           .
        
         
           §
           .
           XXXI
           .
           BUT
           there
           were
           also
           other
           things
           that
           contributed
           hereunto
           about
           the
           time
           of
           which
           I
           am
           speaking
           .
           One
           was
           the
           attestation
           of
           some
           Oracles
           received
           among
           the
           Heathens
           themselves
           ,
           which
           also
           commended
           them
           for
           that
           very
           cause
           wherein
           they
           differed
           from
           the
           rest
           of
           Mankind
           .
           Such
           was
           that
           produced
           by
           St.
           
             Justin
             Martyr
          
           ,
           not
           long
           after
           the
           time
           of
           Philo
           ,
           as
           given
           by
           a
           
             Heathen
             Deity
          
           to
           a
           
             Heathen
             Enquirer
          
           :
           
           So
           he
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
        
         
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
        
         
           God
           might
           possibly
           in
           this
           Case
           ,
           make
           the
           Devil
           speak
           against
           his
           own
           Interest
           ,
           as
           he
           did
           in
           the
           case
           of
           Balaam
           .
           To
           the
           same
           purpose
           we
           have
           other
           Oracles
           also
           owned
           by
           Porphyry
           ,
           
           (
           very
           probably
           in
           his
           Body
           of
           
             Philosophy
             Collected
             out
             of
             Oracles
          
           ,
           )
           whereof
           some
           might
           have
           been
           Antienter
           than
           the
           time
           of
           
             Philo
             Byblius
          
           .
           I
           am
           not
           concerned
           to
           Dispute
           what
           real
           Credit
           these
           Oracles
           deserved
           ,
           yet
           certainly
           
           they
           could
           not
           choose
           but
           have
           been
           very
           powerful
           recommendations
           to
           those
           Philosophers
           who
           did
           actually
           believe
           them
           Divine
           ,
           and
           that
           is
           all
           for
           which
           I
           am
           concerned
           at
           present
           .
           To
           the
           same
           purpose
           ,
           also
           I
           refer
           the
           advantageous
           Characters
           of
           Abraham
           and
           Moses
           ,
           in
           the
           Orphaicks
           first
           mentioned
           in
           these
           first
           times
           of
           Christianity
           .
           And
           as
           Orpheus
           had
           among
           the
           Heathens
           the
           Reputation
           of
           a
           Sacred
           and
           
             Inspired
             Person
          
           ,
           so
           his
           word
           must
           have
           been
           reverenced
           by
           them
           all
           ,
           but
           particularly
           by
           the
           Aegyptians
           ,
           and
           the
           Disciples
           of
           Mercury
           ,
           because
           he
           was
           taken
           for
           a
           great
           promoter
           of
           their
           Philosophy
           .
           But
           there
           was
           yet
           a
           further
           reason
           that
           might
           peculiarly
           recommend
           him
           to
           the
           Aegyptians
           .
           That
           is
           ,
           that
           he
           was
           ,
           by
           some
           Traditions
           ,
           received
           by
           Persons
           of
           great
           Authority
           among
           themselves
           ,
           pretended
           to
           have
           been
           a
           
             Sacred
             Person
          
           to
           the
           Deity
           of
           Heliopolis
           .
           So
           Chaeremon
           ,
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           himself
           ,
           
           makes
           Joseph
           and
           Moses
           also
           to
           have
           been
           Aegyptian
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           the
           same
           Notion
           as
           the
           Jews
           also
           had
           their
           
             Sacred
             Scribes
          
           .
           And
           Manetho
           a
           
             High
             Priest
          
           and
           Scribe
           ,
           
           also
           had
           delivered
           the
           same
           concerning
           Moses
           ,
           that
           his
           Aegyptian
           name
           was
           Osarsyph
           ,
           and
           that
           he
           was
           called
           so
           from
           Osiris
           .
           So
           I
           read
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           rather
           than
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           the
           God
           of
           Heliopolis
           to
           whom
           he
           was
           Priest
           .
           The
           occasion
           of
           pretending
           this
           concerning
           Joseph
           ,
           might
           possibly
           be
           his
           Marrying
           the
           Daughter
           of
           Potipherah
           Priest
           of
           On
           ,
           which
           by
           the
           Greek
           Interpreters
           and
           Demetrius
           ,
           
           was
           rendred
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Concerning
           Moses
           ,
           possibly
           it
           was
           his
           skill
           in
           all
           the
           
             Learning
             of
             the
             Aegyptians
          
           ,
           that
           which
           was
           1
           Sacred
           as
           well
           as
           other
           sorts
           ,
           which
           they
           might
           think
           he
           could
           never
           have
           got
           in
           such
           Perfection
           ,
           if
           himself
           had
           not
           been
           a
           
             Sacred
             Person
          
           .
           It
           is
           no
           matter
           how
           far
           they
           were
           mistaken
           in
           believing
           so
           concerning
           him
           .
           Their
           actual
           believing
           so
           ,
           is
           sufficient
           for
           my
           purpose
           ,
           to
           make
           them
           entertain
           a
           great
           reverence
           for
           his
           Philosophy
           .
        
         
           §
           .
           XXXII
           .
           ACCORDINGLY
           there
           was
           about
           that
           time
           a
           Sect
           of
           the
           Philosophers
           themselves
           ,
           that
           began
           to
           take
           notice
           of
           those
           Mystical
           Expositions
           of
           the
           Law
           ,
           and
           to
           produce
           them
           with
           respect
           as
           Authorities
           ,
           with
           honourable
           mention
           of
           Moses
           under
           the
           Titles
           of
           Legislator
           and
           Prophet
           .
           A
           name
           not
           unusual
           to
           them
           among
           the
           other
           Orientals
           that
           were
           Famous
           for
           Wisdom
           ,
           but
           particularly
           used
           among
           the
           Phoenicians
           and
           Aegyptians
           ,
           and
           very
           properly
           belonging
           to
           him
           
           as
           a
           Scribe
           or
           Priest
           of
           Heliopolis
           .
           
           Porphyry
           that
           inveterate
           Enemy
           of
           Christianity
           ,
           takes
           notice
           of
           them
           ,
           as
           they
           who
           had
           led
           our
           
             Christian
             Origen
          
           the
           way
           in
           his
           
             Allegorical
             Expositions
          
           .
           For
           such
           he
           reckons
           
             Numenius
             ,
             Cronius
             ,
             Apollophanes
             ,
             Longinus
             ,
             Moderatus
             ,
             Nicomachus
             ,
             Chaeremon
          
           and
           Cornutus
           .
           These
           did
           not
           only
           follow
           the
           way
           of
           Allegorizing
           ,
           in
           turning
           the
           
             Heathen
             Theogonyes
          
           into
           Mystical
           Senses
           ,
           as
           appears
           in
           the
           work
           still
           extant
           of
           Cornutus
           ,
           on
           that
           Subject
           .
           That
           was
           not
           new
           .
           The
           Stoicks
           whom
           both
           Cornutus
           and
           Chaeremon
           followed
           ,
           had
           begun
           that
           long
           before
           .
           They
           also
           followed
           the
           
             Allegorizing
             Jews
          
           ,
           in
           allowing
           the
           Authority
           of
           Moses
           ,
           in
           quoting
           him
           by
           the
           name
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           only
           ,
           which
           I
           think
           is
           not
           usual
           with
           any
           but
           those
           
             Allegorical
             Writers
          
           .
           Thus
           Numenius
           ,
           
           with
           whom
           it
           was
           very
           ordinary
           .
           Thus
           Longinus
           in
           that
           only
           work
           which
           is
           extant
           of
           his
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           And
           no
           doubt
           it
           would
           have
           appeared
           concerning
           more
           of
           them
           ,
           if
           they
           had
           been
           extant
           .
           Nay
           thus
           even
           afterwards
           (
           when
           the
           rancours
           of
           the
           Philosophers
           themselves
           against
           the
           Scriptures
           were
           grown
           higher
           )
           Porphyry
           himself
           ,
           
           and
           Chalcidius
           ,
           who
           is
           therefore
           by
           some
           less
           considering
           Persons
           mistaken
           
           for
           a
           Christian
           ,
           who
           yet
           presumes
           to
           confute
           *
           his
           Prophet
           where
           he
           dissents
           from
           him
           ,
           though
           he
           do
           it
           indeed
           ,
           as
           became
           the
           time
           he
           lived
           in
           ,
           when
           the
           Empire
           was
           Christian
           ,
           with
           civility
           and
           great
           respect
           .
           And
           the
           first
           of
           these
           which
           are
           mentioned
           by
           Porphyry
           will
           ,
           in
           all
           likelyhood
           ,
           be
           earlier
           than
           
             Philo
             Byblius
          
           .
           So
           will
           Apollophanes
           ,
           if
           he
           were
           the
           same
           who
           was
           meant
           by
           the
           Counterfeiter
           of
           the
           Works
           now
           extant
           under
           the
           name
           of
           Dionysius
           the
           Areopagite
           ,
           who
           is
           there
           made
           to
           observe
           the
           Eclipse
           at
           our
           Saviours
           Death
           at
           Heliopolis
           in
           Aegypt
           ;
           and
           if
           that
           otherwise
           Learned
           Impostor
           have
           but
           observed
           the
           due
           decorum
           of
           time
           .
           
           Much
           more
           ,
           if
           he
           were
           the
           Stoick
           ,
           mentioned
           by
           Athenaeus
           ,
           but
           under
           the
           corrupt
           name
           of
           Aphanes
           ,
           as
           contemporary
           with
           Eratosthenes
           ,
           and
           Fellow-Disciple
           with
           him
           to
           
             Ariston
             Chius
          
           .
           And
           some
           of
           his
           Companions
           in
           this
           passage
           of
           Porphyry
           were
           Stoicks
           ,
           as
           Cornutus
           and
           Chaeremon
           .
           So
           will
           Numenius
           ,
           if
           it
           were
           to
           him
           that
           
             Apollonius
             Tyanaeus
          
           wrote
           that
           Discourse
           ,
           whereof
           we
           have
           a
           Fragment
           in
           Stobaeus
           .
           
           So
           will
           also
           Cronius
           for
           the
           
           same
           reason
           ,
           whom
           Porphyrius
           assures
           us
           to
           have
           been
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           Friend
           and
           acquaintance
           of
           Numenius
           .
           
           So
           was
           
             Annaeus
             Cornutus
          
           certainly
           ,
           
           and
           Chaeremon
           the
           Stoick
           ,
           contemporary
           with
           Martial
           under
           Domitian
           ,
           who
           must
           yet
           have
           been
           old
           at
           that
           time
           ,
           if
           it
           were
           his
           Book
           
             de
             Cometis
          
           which
           was
           mentioned
           by
           Seneca
           .
           And
           he
           is
           certainly
           quoted
           by
           Josephus
           .
        
         
           §
           .
           XXXIII
           .
           BUT
           there
           was
           also
           another
           occasion
           about
           this
           time
           ,
           which
           made
           the
           Jewish
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           more
           taken
           notice
           of
           .
           Which
           ,
           though
           it
           seems
           indeed
           to
           have
           proceeded
           from
           this
           ,
           yet
           recommended
           it
           farther
           ,
           to
           many
           who
           knew
           nothing
           of
           the
           favourable
           esteem
           the
           forementioned
           Philosophers
           had
           for
           the
           
             Jewish
             Philosophy
          
           it self
           .
           That
           is
           ,
           that
           it
           was
           about
           this
           time
           ,
           taken
           into
           the
           pretended
           Philosophy
           of
           the
           
             Aegyptian
             Hermes
          
           .
           The
           name
           of
           Hermes
           had
           indeed
           been
           mentioned
           by
           many
           Authors
           before
           the
           coming
           of
           our
           Saviour
           .
           
           His
           Pillars
           also
           are
           said
           to
           have
           been
           consulted
           by
           Manetho
           for
           compiling
           his
           History
           .
           But
           for
           any
           
             Philosophical
             Discourses
          
           published
           under
           his
           name
           ,
           such
           as
           the
           Poemander
           and
           Asclepius
           now
           extant
           ,
           such
           as
           were
           many
           more
           now
           lost
           ,
           but
           mentioned
           by
           the
           Antients
           ,
           I
           believe
           there
           can
           be
           no
           Testimonies
           produced
           
           much
           Antienter
           than
           
             Philo
             Byblius
          
           ,
           at
           least
           not
           as
           extant
           in
           the
           common
           
             Greek
             Character
          
           as
           well
           as
           Tongue
           .
           And
           yet
           they
           could
           hardly
           have
           been
           much
           later
           ,
           considering
           that
           St.
           
             Justin
             Martyr
          
           quotes
           them
           about
           the
           time
           of
           
             Antoninus
             Pius
          
           ,
           as
           also
           his
           Contemporary
           Apuleius
           ,
           if
           the
           Latin
           Translation
           of
           Asclepius
           be
           his
           ,
           considering
           withall
           ,
           that
           1
           Plutarch
           also
           mentions
           them
           ,
           an
           Author
           undoubtedly
           equal
           ,
           if
           not
           Antienter
           than
           
             Philo
             Byblius
          
           ;
           that
           2
           Aelian
           does
           so
           who
           lived
           under
           
             Hadrian
             ,
          
           ,
           Contemporary
           with
           Philo
           ;
           considering
           also
           that
           before
           them
           ,
           the
           
             Aegyptian
             Hereticks
          
           ,
           the
           Basilidians
           especially
           ,
           and
           the
           Valentinians
           ,
           made
           use
           of
           many
           of
           his
           Notions
           .
           Now
           those
           Hereticks
           are
           generally
           by
           the
           consent
           of
           Antiquity
           ,
           said
           to
           have
           risen
           about
           the
           time
           of
           Hadrian
           .
           But
           our
           most
           Learned
           Bishop
           of
           Chester
           *
           thinks
           them
           Antienter
           ,
           to
           whom
           I
           refer
           the
           Reader
           for
           satisfaction
           that
           desires
           it
           .
           However
           ,
           the
           Author
           from
           whom
           they
           borrowed
           their
           Heresies
           ,
           should
           in
           all
           reason
           ,
           be
           some
           while
           Antienter
           than
           they
           .
           And
           
           from
           him
           it
           is
           most
           likely
           that
           the
           Valentinians
           took
           their
           Ogdoas
           ,
           and
           the
           Basilidians
           their
           Magical
           Practices
           ,
           that
           I
           may
           not
           now
           descend
           to
           a
           more
           particular
           Parallel
           .
           Nor
           yet
           can
           I
           think
           ,
           as
           the
           Learned
           Casaubon
           does
           ,
           that
           any
           Christian
           (
           even
           of
           those
           Hereticks
           )
           counterfeited
           him
           .
           There
           are
           such
           other
           marks
           in
           him
           ,
           that
           the
           Author
           was
           indeed
           a
           Heathen
           .
           
           He
           calls
           the
           
             Sun
             the
             greatest
             God
             of
             those
             that
             are
             in
             Heaven
             ,
             to
             whom
             all
             the
             Heavenly
             Gods
             pay
             respect
             ,
             as
             to
             their
             King
             and
             Potentate
             .
          
           
           And
           he
           elsewhere
           mentions
           the
           
             Gods
             appearing
             in
             the
             Stars
          
           .
           That
           he
           should
           call
           the
           
             Sun
             God
          
           ,
           might
           indeed
           seem
           agreeable
           to
           the
           
             Basilidian
             Hypothesis
          
           ,
           who
           made
           Abraxas
           theirs
           .
           But
           that
           he
           should
           allow
           all
           the
           Stars
           for
           Gods
           also
           ,
           seems
           more
           than
           any
           Christian
           could
           grant
           .
           Yet
           even
           this
           Expression
           the
           
             Hellenistical
             Jews
          
           did
           not
           scruple
           .
           So
           Philo
           the
           Jew
           ,
           speaking
           concerning
           the
           Creation
           of
           the
           Heavens
           ,
           sayes
           ,
           that
           it
           ought
           therefore
           to
           be
           created
           first
           ,
           and
           of
           the
           purest
           part
           of
           Matter
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
           These
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           were
           no
           doubt
           the
           Stars
           .
           However
           there
           were
           many
           more
           things
           extant
           then
           ,
           in
           the
           time
           of
           
             Philo
             Byblius
          
           ,
           which
           did
           undeniably
           
           prove
           the
           Author
           to
           have
           been
           a
           Heathen
           .
           Such
           were
           those
           Books
           mentioned
           by
           
             Clemens
             Alexandrinus
          
           ,
           
           wherein
           all
           the
           whole
           Order
           of
           the
           Aegyptian
           Worship
           was
           particularly
           prescribed
           ,
           by
           which
           their
           Idolatrous
           Priests
           in
           those
           times
           were
           guided
           .
        
         
           §
           .
           XXXIV
           .
           YET
           though
           the
           Author
           of
           these
           Counterfeited
           works
           ,
           pretending
           to
           the
           name
           of
           Hermes
           were
           a
           Heathen
           ,
           I
           must
           withall
           grant
           ,
           that
           the
           great
           Person
           now
           mentioned
           ,
           had
           an
           occasion
           for
           mistaking
           him
           for
           a
           Christian
           ,
           from
           those
           frequent
           allusions
           to
           the
           
             Old
             Testament
          
           Scriptures
           ,
           which
           he
           had
           observed
           in
           him
           .
           But
           I
           have
           already
           shewn
           another
           way
           how
           these
           Allusions
           ,
           not
           express
           Quotations
           ,
           might
           have
           been
           used
           by
           a
           Heathen
           of
           that
           Age.
           That
           is
           ,
           that
           the
           Counterfeiter
           of
           them
           ,
           might
           have
           been
           one
           of
           that
           Set
           of
           Philosophers
           ,
           who
           had
           ,
           as
           has
           been
           shewn
           ,
           taken
           in
           the
           
             Jewish
             Philosophy
          
           into
           theirs
           ,
           from
           the
           Writings
           of
           Philo
           and
           such
           others
           as
           had
           recommended
           it
           to
           them
           ,
           by
           their
           
             Mystical
             Expositions
          
           of
           it
           .
           Accordingly
           ,
           their
           Quotations
           of
           the
           Scriptures
           themselves
           ,
           are
           generally
           at
           the
           
             Second
             hand
          
           ,
           as
           they
           found
           them
           already
           produced
           by
           such
           Writers
           as
           they
           dealt
           with
           ,
           not
           mentioning
           ,
           or
           
           but
           very
           rarely
           ,
           either
           Book
           or
           Author
           ,
           as
           in
           all
           likelyhood
           they
           would
           ,
           if
           they
           had
           taken
           them
           immediately
           from
           the
           Originals
           .
           And
           this
           Party
           was
           more
           likely
           to
           propagate
           among
           the
           Aegyptians
           ,
           (
           such
           as
           these
           undoubtedly
           were
           who
           Forged
           the
           Works
           of
           Hermes
           ,
           )
           because
           the
           
             Alexandrian
             Jews
          
           were
           most
           Famous
           both
           for
           Numbers
           and
           Learning
           ,
           above
           any
           of
           their
           Nation
           in
           any
           other
           Colony
           ;
           had
           multitudes
           of
           their
           
             Philosophical
             Essenes
          
           ,
           and
           a
           flourishing
           Temple
           among
           them
           to
           the
           days
           of
           Vespasian
           ;
           and
           did
           ,
           no
           doubt
           ,
           suit
           their
           notions
           as
           near
           ,
           as
           Truth
           would
           give
           them
           leave
           ,
           to
           the
           received
           Doctrines
           of
           the
           Aegyptians
           ,
           which
           were
           very
           plausible
           recommendations
           to
           them
           .
           And
           when
           it
           had
           thus
           got
           into
           the
           
             Hermetical
             Philosophy
          
           ,
           by
           this
           means
           it
           was
           unawares
           insinuated
           into
           those
           who
           were
           most
           averse
           either
           to
           the
           Jewish
           or
           the
           Christian
           Religion
           ,
           who
           yet
           had
           a
           great
           Veneration
           for
           the
           Philosophy
           ,
           as
           was
           pretended
           ,
           of
           the
           Antient
           and
           Deified
           
             Hermes
             .
             Longinus
          
           was
           one
           of
           them
           ,
           who
           yet
           wrote
           against
           the
           Christians
           .
           And
           Porphyry
           another
           ,
           
           who
           yet
           was
           one
           of
           the
           greatest
           Adversaries
           ,
           perhaps
           ,
           that
           the
           Christians
           ever
           had
           .
           And
           this
           was
           the
           more
           likely
           to
           prevail
           among
           them
           ,
           
           when
           Moses
           himself
           was
           taken
           for
           one
           of
           their
           own
           Priests
           ,
           and
           that
           of
           Heliopolis
           ,
           where
           those
           very
           Pillars
           are
           pretended
           to
           have
           been
           ,
           from
           whence
           the
           Doctrine
           of
           Mercury
           was
           pretended
           to
           have
           been
           Collected
           ,
           the
           custody
           of
           which
           must
           ,
           by
           their
           customs
           ,
           been
           properly
           his
           Province
           as
           a
           Priest.
           So
           that
           on
           this
           account
           ,
           they
           might
           presume
           his
           Doctrine
           to
           have
           been
           the
           same
           with
           that
           of
           Mercury
           .
           But
           how
           much
           more
           might
           they
           presume
           it
           ,
           if
           they
           took
           his
           Person
           to
           have
           been
           the
           same
           also
           ?
           And
           some
           of
           them
           were
           of
           that
           opinion
           ,
           if
           we
           may
           believe
           Artapanus
           .
           This
           I
           take
           to
           be
           a
           more
           likely
           account
           ,
           
           how
           
             Scripture
             Notions
          
           got
           among
           the
           Philosophers
           ,
           than
           the
           common
           mistaken
           passage
           concerning
           Ammonius
           and
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           I
           am
           sure
           it
           agrees
           much
           better
           both
           with
           Historical
           Truth
           and
           Experiments
           than
           the
           other
           ,
           however
           it
           has
           had
           the
           Fortune
           to
           take
           among
           Learned
           men
           .
        
         
           §
           .
           XXXV
           .
           To
           return
           therefore
           to
           
             Philo
             Byblius
          
           ,
           this
           I
           take
           to
           be
           the
           most
           likely
           design
           of
           his
           forging
           the
           whole
           History
           of
           his
           pretended
           Sanchoniathon
           .
           He
           was
           ,
           no
           doubt
           ,
           as
           a
           Phoenician
           ,
           zealously
           concerned
           for
           the
           honour
           of
           his
           Country
           .
           Nay
           his
           concernment
           for
           his
           own
           City
           
           Byblos
           appears
           ,
           
           in
           that
           he
           makes
           his
           fictitious
           Author
           pretend
           that
           it
           was
           the
           
             First
             City
          
           in
           Phoenicia
           .
           Had
           it
           been
           so
           ,
           it
           is
           strange
           ,
           it
           should
           never
           have
           been
           mentioned
           in
           the
           Scriptures
           before
           the
           times
           of
           the
           Prophets
           ,
           where
           notwithstanding
           so
           many
           other
           Phoenician
           Cities
           are
           so
           frequently
           mentioned
           .
           The
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Josua
           seems
           to
           be
           rather
           from
           Gabala
           a
           City
           of
           Phoenicia
           ,
           distinct
           from
           
             Byblos
             ,
             Ptolomy
          
           and
           Gamala
           in
           Pliny
           .
           This
           very
           thing
           is
           a
           shrewd
           suspicion
           that
           Sanchoniathon
           was
           to
           say
           nothing
           but
           what
           
             Philo
             Byblius
          
           would
           have
           him
           ,
           that
           though
           we
           have
           seen
           him
           so
           full
           of
           a
           partial
           design
           for
           the
           honour
           of
           his
           Country
           ;
           and
           though
           we
           have
           seen
           him
           guilty
           of
           so
           many
           instances
           of
           notorious
           disingenuity
           in
           that
           regard
           ;
           and
           though
           this
           pretence
           concerning
           Byblos
           ,
           appears
           ,
           from
           the
           
           Scripture-description
           of
           Phoenicia
           ,
           to
           have
           been
           as
           groundless
           a
           fiction
           as
           any
           he
           had
           been
           guilty
           of
           :
           Yet
           he
           should
           yield
           to
           the
           Interest
           of
           Philo
           ,
           and
           make
           his
           Byblos
           a
           more
           Antient
           City
           even
           than
           his
           own
           beloved
           Berytus
           ,
           when
           he
           might
           with
           as
           much
           ground
           have
           preferred
           his
           own
           City
           before
           it
           .
           The
           name
           of
           Berytus
           does
           certainly
           better
           resemble
           a
           Phoenician
           Original
           than
           that
           of
           
             Byblos
             .
             Philo
          
           therefore
           
           being
           thus
           concerned
           ;
           and
           being
           ,
           by
           his
           concernment
           ,
           prompted
           to
           say
           many
           things
           both
           new
           and
           false
           ,
           and
           which
           could
           not
           be
           made
           appear
           from
           any
           Monuments
           as
           yet
           produced
           ;
           thought
           himself
           therefore
           obliged
           to
           pretend
           some
           new
           means
           of
           Information
           for
           his
           pretended
           Sanchoniathon
           ,
           in
           such
           matters
           as
           he
           was
           to
           deliver
           without
           any
           known
           Authority
           of
           extant
           Authors
           .
           And
           because
           he
           knew
           the
           
             Tyrian
             Records
          
           and
           Inscriptions
           had
           been
           searched
           and
           published
           before
           ;
           he
           therefore
           makes
           his
           Sanchoniathon
           to
           enquire
           also
           into
           the
           Records
           and
           Inscriptions
           of
           the
           other
           
             particular
             Cities
          
           .
           
           This
           seems
           to
           have
           been
           his
           Artifice
           to
           recommend
           what
           he
           had
           to
           say
           in
           favour
           of
           his
           own
           City
           ,
           in
           opposition
           to
           the
           other
           Cities
           of
           Phoenicia
           ,
           or
           in
           favour
           of
           his
           Country
           ,
           in
           opposition
           to
           such
           Countries
           as
           had
           not
           Authority
           of
           their
           own
           Records
           to
           oppose
           against
           him
           .
        
         
           §
           .
           XXXVI
           .
           BUT
           these
           were
           not
           the
           only
           Adversaries
           against
           whom
           his
           Ambition
           had
           engaged
           him
           in
           this
           Work.
           He
           seems
           also
           in
           this
           very
           Work
           to
           have
           had
           a
           particular
           design
           upon
           the
           Jews
           .
           One
           whole
           Book
           of
           this
           work
           seems
           to
           have
           related
           to
           them
           in
           particular
           .
           For
           that
           very
           same
           passage
           concerning
           
           Abraham's
           
           Sacrificing
           Isaac
           ,
           
           which
           Eusebius
           relates
           from
           the
           work
           of
           Philo
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           that
           he
           produces
           elsewhere
           from
           the
           
             First
             Book
          
           of
           his
           Phoenician
           History
           .
           
           By
           this
           it
           should
           seem
           ,
           both
           that
           the
           
             proper
             Title
          
           of
           the
           
             First
             Book
          
           was
           concerning
           the
           Jews
           ,
           (
           as
           many
           *
           Instances
           might
           have
           been
           given
           of
           such
           proper
           Titles
           of
           Parts
           of
           
             larger
             Works
          
           in
           those
           times
           ,
           )
           and
           that
           this
           Book
           distinct
           from
           
           Philo's
           Preface
           ,
           was
           reckoned
           as
           the
           
             First
             Book
          
           ,
           which
           would
           again
           confirm
           what
           I
           said
           before
           to
           reconcile
           Eusebius
           ,
           who
           reckons
           Nine
           Books
           of
           this
           Phoenician
           History
           with
           Porphyry
           ,
           who
           reckons
           only
           Eight
           ,
           that
           this
           
             First
             Book
          
           was
           taken
           into
           the
           Number
           of
           the
           
             whole
             Work
          
           by
           Eusebius
           ,
           but
           left
           out
           by
           Porphyry
           ,
           because
           it
           had
           a
           
             distinct
             Title
          
           by
           it self
           .
           Unless
           possibly
           the
           same
           passage
           in
           the
           
             First
             Book
          
           of
           the
           Phoenician
           History
           ,
           were
           quoted
           by
           Philo
           in
           that
           other
           work
           
           of
           his
           concerning
           the
           Jews
           ,
           for
           I
           confess
           there
           is
           some
           difficulty
           in
           making
           them
           the
           same
           .
           However
           ,
           for
           the
           present
           ,
           supposing
           that
           he
           designed
           one
           Book
           principally
           to
           give
           an
           account
           of
           Jewish
           Affairs
           ;
           and
           that
           he
           had
           withall
           ,
           a
           farther
           design
           of
           arrogating
           the
           principal
           ornaments
           of
           their
           Nation
           to
           his
           own
           ,
           (
           of
           which
           his
           other
           Work
           is
           alone
           sufficient
           to
           render
           him
           suspicious
           ,
           though
           he
           had
           no
           particular
           Book
           of
           this
           that
           bore
           such
           a
           Title
           )
           and
           that
           he
           knew
           that
           an
           account
           from
           Phoenician
           Records
           here
           ,
           would
           not
           be
           taken
           for
           sufficient
           to
           confront
           their
           own
           so
           much
           better
           ,
           and
           more
           Authentick
           Testimonies
           concerning
           themselves
           ,
           especially
           when
           confirmed
           with
           such
           a
           concurrence
           of
           Testimonies
           of
           other
           Nations
           ,
           Phoenicians
           as
           well
           as
           others
           ,
           as
           he
           had
           seen
           produced
           by
           Josephus
           :
           
           Therefore
           it
           may
           be
           ,
           he
           thought
           it
           fit
           his
           Sanchoniathon
           should
           live
           in
           the
           time
           of
           Abibalus
           the
           Father
           of
           that
           Hiram
           ,
           whose
           time
           was
           the
           highest
           Period
           of
           any
           Phoenician
           Testimonies
           ,
           yet
           produced
           concerning
           Jewish
           Affairs
           .
        
         
           §
           .
           XXXVII
           .
           This
           time
           he
           makes
           either
           equal
           ,
           or
           a
           little
           before
           the
           Destruction
           of
           Troy
           ,
           when
           he
           makes
           his
           Author
           equal
           to
           Semiramis
           ,
           who
           was
           ,
           as
           he
           tells
           us
           ,
           either
           equal
           ,
           or
           a
           little
           before
           that
           War.
           Which
           yet
           is
           not
           so
           to
           be
           understood
           ,
           as
           if
           he
           had
           fixed
           this
           time
           by
           the
           Age
           of
           Semiramis
           .
           No
           ,
           he
           would
           have
           his
           Abibalus
           equal
           with
           her
           ,
           whose
           Husband
           Ninus
           was
           taken
           ,
           as
           I
           said
           ,
           for
           the
           utmost
           Period
           of
           Heathen
           History
           .
           But
           the
           fixation
           of
           this
           time
           ,
           was
           from
           the
           time
           of
           Abibalus
           ,
           and
           that
           Abibalus
           no
           other
           than
           the
           Father
           of
           Hiram
           .
           His
           time
           indeed
           ,
           according
           to
           the
           account
           that
           had
           already
           been
           given
           from
           the
           Tyrian
           Records
           by
           
             Menander
             Ephesius
          
           ,
           will
           agree
           with
           what
           is
           said
           concerning
           the
           War
           of
           Troy.
           For
           from
           the
           Twelfth
           of
           Hiram
           ,
           concurrent
           with
           the
           Fourth
           of
           Solomon
           wherein
           the
           Temple
           was
           begun
           ,
           to
           the
           building
           of
           
           Carthage
           by
           Dido
           are
           reckoned
           One
           Hundred
           forty
           three
           years
           and
           Eight
           Months
           ,
           by
           Josephus
           from
           Menander
           .
           If
           therefore
           Dido
           received
           Aeneas
           coming
           from
           Troy
           ,
           
           as
           Virgil
           and
           his
           Authors
           will
           have
           it
           (
           as
           undoubtedly
           so
           exact
           a
           Man
           as
           he
           had
           Authors
           for
           what
           he
           said
           ,
           and
           there
           is
           nothing
           so
           certainly
           agreed
           among
           Authors
           concerning
           the
           building
           either
           of
           Carthage
           or
           Rome
           to
           contradict
           it
           )
           Sanchoniathon
           must
           then
           have
           been
           so
           much
           and
           more
           (
           as
           contemporary
           ,
           
           not
           with
           Hiram
           ,
           but
           Abibalus
           )
           before
           the
           War
           of
           Troy
           ,
           as
           Porphyry
           himself
           does
           expresly
           place
           him
           .
           Which
           there
           would
           yet
           have
           been
           more
           pretence
           for
           with
           them
           who
           had
           followed
           the
           account
           of
           Appian
           ,
           
           who
           makes
           the
           very
           building
           of
           Carthage
           to
           have
           been
           Fifty
           years
           Elder
           than
           the
           Destruction
           of
           Troy.
           I
           doubt
           not
           but
           it
           was
           a
           great
           mistake
           ,
           but
           I
           am
           only
           concerned
           to
           shew
           what
           account
           ,
           right
           or
           wrong
           ,
           they
           might
           have
           followed
           who
           made
           him
           Elder
           than
           the
           War
           of
           Troy.
           But
           if
           this
           same
           number
           of
           One
           hundred
           forty
           three
           years
           and
           Eight
           Months
           was
           the
           distance
           between
           the
           War
           
           of
           Troy
           and
           the
           building
           of
           Carthage
           ,
           
           as
           Eusebius
           does
           conceive
           ;
           then
           it
           will
           follow
           that
           he
           was
           about
           the
           time
           of
           that
           War.
           And
           to
           this
           exactly
           agrees
           the
           account
           of
           the
           same
           Menander
           and
           Laetus
           ,
           
           (
           the
           Publisher
           and
           Translator
           of
           
             Mochus
             ,
             Hypsicrates
          
           and
           Theodotus
           )
           who
           make
           Menelaus
           put
           in
           at
           Phoenicia
           in
           his
           return
           from
           Troy
           in
           the
           time
           of
           Hiram
           .
           This
           I
           take
           to
           be
           the
           true
           account
           of
           this
           doubtful
           dis-junction
           concerning
           this
           time
           ,
           because
           it
           is
           so
           very
           agreeable
           with
           the
           then
           extant
           Phoenician
           Authors
           .
           As
           for
           the
           making
           Sanchoniathon
           equal
           with
           Semiramis
           ,
           as
           it
           was
           indeed
           done
           very
           unskilfully
           ;
           so
           it
           seems
           (
           as
           I
           said
           )
           to
           have
           been
           with
           a
           design
           to
           put
           him
           beyond
           all
           possibility
           of
           conviction
           by
           different
           Authors
           ,
           making
           him
           hereby
           so
           far
           superior
           in
           time
           to
           any
           Records
           that
           might
           pretend
           to
           rival
           him
           ,
           as
           that
           he
           must
           have
           been
           equal
           to
           the
           utmost
           Period
           of
           time
           ,
           that
           they
           pretended
           with
           any
           confidence
           to
           give
           any
           account
           of
           .
        
         
           §
           .
           XXXVIII
           .
           AND
           having
           placed
           him
           thus
           high
           ,
           he
           was
           in
           course
           obliged
           to
           derive
           his
           Means
           of
           Information
           yet
           higher
           .
           But
           being
           to
           give
           an
           account
           of
           Jewish
           Affairs
           ,
           upon
           the
           Credit
           (
           as
           I
           said
           )
           of
           Jewish
           Testimonies
           ,
           yet
           very
           different
           
           from
           those
           which
           were
           owned
           and
           received
           among
           the
           Jews
           themselves
           ;
           he
           was
           therefore
           obliged
           to
           bethink
           himself
           of
           some
           Jewish
           Name
           to
           Father
           his
           Records
           upon
           ,
           of
           whose
           Writings
           the
           Jews
           themselves
           had
           never
           heard
           .
           And
           the
           reasons
           ,
           why
           he
           was
           to
           make
           him
           a
           Priest
           ,
           might
           be
           of
           two
           sorts
           :
           That
           he
           might
           hereby
           recommend
           his
           Authors
           Credit
           ,
           because
           those
           most
           Antient
           accounts
           of
           things
           were
           generally
           ,
           as
           we
           have
           seen
           ,
           derived
           from
           
             Sacred
             Inscriptions
          
           in
           Temples
           ,
           pretended
           also
           to
           have
           been
           written
           either
           in
           Hieroglyphicks
           ,
           or
           
             Sacred
             Characters
          
           ,
           to
           which
           as
           the
           Priests
           were
           supposed
           to
           have
           the
           easiest
           access
           ,
           so
           they
           were
           also
           ,
           by
           those
           
             Mystical
             Instructions
          
           which
           they
           were
           obliged
           to
           know
           as
           Priests
           ,
           best
           qualified
           for
           understanding
           them
           :
           And
           that
           he
           might
           also
           give
           an
           account
           why
           such
           unheard-of
           Writings
           might
           have
           been
           so
           long
           concealed
           from
           Vulgar
           knowledg
           ,
           because
           being
           Sacred
           ,
           and
           written
           by
           a
           
             Sacred
             Person
          
           ,
           they
           might
           have
           been
           kept
           within
           the
           Adyta
           ,
           only
           among
           the
           Priests
           ,
           which
           might
           also
           give
           an
           account
           how
           they
           might
           afterwards
           miscarry
           ,
           before
           the
           pretended
           Sanchoniathon
           was
           to
           appear
           to
           quote
           them
           ,
           though
           they
           might
           have
           been
           supposed
           really
           extant
           when
           
           he
           was
           to
           Collect
           his
           Observations
           from
           them
           .
           Accordingly
           ,
           whoever
           of
           the
           Philosophers
           ,
           made
           it
           his
           business
           to
           enquire
           into
           the
           Monuments
           of
           any
           place
           ,
           whether
           Historical
           ,
           or
           Philosophical
           ,
           made
           his
           addresses
           to
           the
           Priests
           of
           the
           place
           ,
           whose
           Antiquities
           he
           was
           desirous
           to
           learn.
           So
           Pythagoras
           in
           Phoenicia
           to
           the
           Prophets
           the
           Posterity
           of
           Mochus
           ,
           in
           Aegypt
           to
           the
           Heliopolitane
           ,
           
           Memphitane
           and
           
             Diospolitane
             Priests
          
           ,
           particularly
           to
           Oenuphis
           or
           Psenuphis
           ,
           and
           perhaps
           
             Sonchis
             ;
             Solon
          
           and
           Lycurgus
           ,
           but
           particularly
           Solon
           ,
           to
           the
           same
           Priests
           now
           mentioned
           ;
           Eudoxus
           to
           Chonuphis
           ,
           and
           Plato
           to
           Sechnuphis
           .
           And
           for
           Plato
           ,
           on
           occasion
           of
           his
           Story
           of
           the
           Island
           Atlantis
           ,
           and
           the
           Exploits
           of
           his
           own
           Country-men
           the
           Athenians
           against
           them
           ,
           for
           which
           he
           was
           beholden
           ,
           not
           to
           any
           Athenian
           Monuments
           but
           only
           to
           those
           pretended
           to
           by
           the
           
             Aegyptian
             Saitane
             Priests
          
           :
           So
           he
           thought
           himself
           concerned
           ,
           as
           well
           as
           he
           could
           ,
           to
           defend
           their
           Credit
           ,
           and
           to
           do
           it
           by
           these
           degrees
           .
           First
           ,
           though
           this
           was
           only
           a
           matter
           of
           
             Secular
             History
          
           ,
           
           yet
           for
           the
           better
           recommendation
           of
           it
           ,
           he
           refers
           ,
           not
           to
           Secular
           ,
           but
           
             Sacred
             Records
          
           .
           Next
           he
           assigns
           these
           
             Sacred
             Writings
          
           ,
           as
           was
           undoubtedly
           most
           proper
           ,
           to
           the
           
           custody
           of
           the
           Priests
           .
           Then
           he
           insinuates
           a
           Recommendation
           of
           the
           Credit
           of
           their
           Priests
           ,
           beyond
           any
           of
           other
           places
           that
           might
           be
           opposed
           to
           them
           ,
           from
           the
           particular
           conveniences
           they
           enjoyed
           ,
           above
           others
           ,
           for
           addicting
           themselves
           wholly
           to
           the
           employment
           of
           their
           own
           Profession
           ,
           and
           their
           unmixedness
           with
           the
           Prophane
           Vulgar
           .
           Accordingly
           they
           who
           ,
           before
           Sanchoniathon
           ,
           pretended
           to
           Publish
           their
           own
           Records
           ,
           were
           generally
           Priests
           .
           So
           was
           Berosus
           and
           Manetho
           ,
           
           and
           Chaeremon
           .
           And
           Manetho
           assumes
           the
           Title
           in
           the
           very
           Dedication
           of
           his
           Work
           ,
           as
           if
           it
           were
           purposely
           to
           add
           the
           greater
           credit
           to
           his
           performance
           .
           And
           though
           the
           Jews
           pretended
           to
           no
           such
           
             Sacred
             Pillars
          
           or
           Inscriptions
           ;
           nor
           ever
           kept
           their
           
             Sacred
             Books
          
           so
           reserved
           from
           the
           Vulgar
           ,
           either
           in
           Sacred
           unknown
           Characters
           ,
           or
           by
           laying
           them
           up
           in
           the
           Adyta
           ;
           yet
           because
           it
           was
           fashionable
           ,
           they
           also
           insisted
           on
           the
           same
           way
           of
           defending
           their
           own
           Records
           against
           the
           Heathens
           who
           contradicted
           them
           .
           So
           Josephus
           also
           reasons
           .
           
           He
           also
           derives
           his
           Information
           from
           the
           
             Sacred
             Records
          
           of
           his
           own
           Nation
           .
           He
           makes
           the
           preserving
           these
           Records
           the
           peculiar
           Province
           of
           their
           Priests
           .
           He
           insists
           on
           the
           same
           Qualifications
           
           of
           their
           Priests
           ,
           which
           Plato
           had
           used
           before
           him
           ,
           their
           Separation
           from
           Secular
           Employments
           ,
           and
           their
           unmixedness
           with
           Vulgar
           Affinities
           .
           And
           as
           often
           as
           he
           has
           occasion
           to
           vindicate
           his
           
             own
             Credit
          
           ,
           either
           against
           
             Justus
             Tiberiensis
          
           ,
           or
           the
           then
           Gentile
           Authors
           who
           had
           given
           other
           accounts
           of
           the
           
             Jewish
             War
          
           ,
           than
           he
           had
           done
           ,
           though
           this
           were
           not
           a
           Subject
           wherein
           he
           could
           pretend
           any
           
             Sacred
             Records
          
           ,
           yet
           still
           he
           insists
           on
           this
           Topick
           of
           his
           being
           a
           Priest
           for
           Vindicating
           his
           own
           
             Historical
             Credit
          
           against
           them
           .
           
           So
           that
           from
           hence
           the
           Learned
           Bochart
           might
           have
           seen
           a
           very
           useful
           reason
           why
           Sanchoniathon
           ,
           when
           he
           makes
           his
           Hierombaal
           not
           only
           a
           Jew
           ,
           but
           a
           Priest
           ,
           should
           also
           understand
           the
           name
           Priest
           in
           the
           Sacred
           and
           Popular
           signification
           .
        
         
           §
           .
           XXXIX
           .
           AND
           having
           thus
           made
           him
           a
           Jew
           and
           a
           Priest
           ,
           it
           followed
           farther
           ,
           that
           he
           was
           to
           be
           made
           a
           Priest
           of
           the
           God
           of
           the
           Jews
           .
           But
           Jao
           (
           which
           is
           the
           same
           name
           with
           Jevo
           ,
           and
           is
           read
           for
           it
           in
           this
           same
           passage
           of
           Porphyry
           concerning
           Sanchoniathon
           ,
           
           as
           we
           have
           it
           in
           Theodoret
           )
           is
           the
           name
           by
           which
           the
           God
           of
           the
           Jews
           was
           known
           among
           the
           Heathens
           ,
           even
           before
           the
           time
           of
           
             Philo
             Byblius
          
           .
           
           
             Diodorus
             Siculus
          
           in
           the
           time
           of
           Augustus
           ,
           had
           
           expresly
           made
           Jao
           to
           be
           the
           God
           from
           whom
           Moses
           ,
           as
           he
           would
           have
           it
           believed
           ,
           pretended
           to
           have
           received
           his
           Laws
           .
           And
           it
           may
           also
           hence
           be
           conjectured
           why
           he
           pitched
           on
           Gideon
           rather
           than
           any
           other
           on
           whom
           he
           was
           to
           Father
           his
           Forgeries
           .
           He
           designedly
           chooses
           to
           call
           him
           by
           his
           Sur-name
           of
           Hierombaal
           ,
           rather
           than
           his
           Original
           name
           of
           Gideon
           ,
           possibly
           because
           it
           was
           the
           Fashion
           ,
           as
           on
           other
           occasions
           ,
           so
           on
           the
           undertaking
           the
           office
           of
           a
           Priest
           ,
           for
           those
           Orientals
           ,
           to
           change
           their
           names
           ,
           as
           one
           Ceremony
           of
           their
           Consecration
           .
           Thus
           Joseph
           ,
           whom
           they
           made
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           had
           the
           
             Aegyptian
             name
          
           given
           him
           of
           Psonthom-phanech
           in
           the
           Scripture
           ,
           but
           Peteseph
           in
           
             Chaeremon
             ;
             Moses
          
           that
           of
           Osarsiph
           in
           Manetho
           ,
           
           Tisithen
           in
           
             Chaeremon
             ,
             Joachim
          
           ,
           but
           especially
           Melchi
           with
           the
           Mystae
           in
           
             Clemens
             Alexandrinus
          
           .
           
           And
           this
           might
           also
           have
           been
           the
           reason
           why
           Nebuchadnezzar
           changed
           the
           names
           of
           Daniel
           and
           the
           
             Three
             Children
          
           when
           he
           had
           given
           them
           up
           to
           the
           Institution
           of
           the
           Chaldaeans
           who
           were
           reputed
           Sacred
           among
           them
           .
           
           And
           upon
           this
           account
           ,
           as
           I
           said
           ,
           he
           might
           the
           
           rather
           make
           a
           Priest
           of
           Gideon
           ,
           because
           there
           is
           none
           of
           the
           Judges
           but
           he
           that
           has
           any
           more
           than
           one
           name
           given
           him
           in
           the
           Scripture
           .
           But
           insisting
           on
           his
           Authority
           as
           a
           Priest
           ,
           he
           might
           think
           it
           more
           convenient
           to
           call
           him
           by
           his
           
             Mystical
             name
          
           ,
           rather
           than
           by
           that
           by
           which
           he
           was
           commonly
           known
           .
           Besides
           who
           knows
           but
           he
           might
           purposely
           pitch
           upon
           the
           name
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           that
           the
           very
           name
           might
           seem
           to
           the
           Greeks
           ,
           (
           for
           whom
           he
           designed
           his
           pretended
           Translation
           ,
           )
           to
           imply
           his
           being
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ?
           There
           are
           innumerable
           examples
           of
           the
           like
           absurd
           Etymologies
           of
           words
           of
           other
           Tongues
           ,
           especially
           among
           Mystical
           Writers
           of
           all
           sorts
           ,
           both
           Jews
           and
           Gentiles
           ,
           from
           
             Greek
             Originals
          
           ,
           which
           yet
           generally
           prevailed
           .
           How
           much
           more
           easie
           was
           it
           for
           him
           to
           impose
           on
           them
           in
           a
           Tongue
           so
           little
           understood
           by
           them
           as
           the
           Hebrew
           or
           Punick
           ?
           They
           themselves
           took
           a
           Liberty
           of
           doing
           it
           ,
           when
           they
           had
           a
           mind
           to
           prove
           their
           own
           Fictions
           from
           such
           ignorant
           Etymologies
           .
           Thus
           Lysimachus
           proved
           that
           the
           Jews
           had
           built
           their
           City
           Hierusalem
           ,
           
           with
           the
           Sacrilegious
           spoils
           of
           all
           other
           Temples
           and
           Altars
           they
           met
           with
           in
           their
           way
           from
           the
           
           Etymology
           of
           
             Hierosolyma
             quasi
          
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           Who
           knows
           also
           but
           he
           might
           himself
           gather
           a
           thing
           he
           was
           so
           willing
           should
           prove
           true
           from
           the
           very
           Hebrew
           name
           of
           Gideon
           ?
           It
           may
           be
           he
           might
           think
           it
           to
           have
           some
           affinity
           with
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           rendred
           by
           the
           LXXII
           .
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           none
           can
           doubt
           to
           have
           been
           proper
           to
           the
           Superstitious
           Priest-hoods
           of
           those
           times
           ,
           of
           which
           kind
           it
           is
           most
           likely
           this
           Heathen
           would
           make
           that
           of
           Gideons
           .
           As
           for
           the
           Letter
           G
           ,
           where
           it
           stands
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           there
           it
           is
           frequently
           neglected
           ,
           and
           even
           where
           it
           stands
           for
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           it
           does
           here
           ,
           yet
           it
           is
           easily
           changed
           for
           another
           Letter
           of
           the
           same
           Organ
           ,
           as
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           .
           But
           ,
           if
           we
           must
           needs
           take
           in
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           yet
           he
           might
           possibly
           collect
           the
           same
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           the
           root
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           If
           it
           signifie
           to
           destroy
           ,
           we
           know
           the
           Sacrifices
           were
           Symbols
           of
           destruction
           ,
           either
           as
           acknowledged
           due
           for
           past
           crimes
           ,
           or
           as
           imprecated
           in
           case
           of
           any
           new
           violation
           of
           Faith
           for
           the
           future
           ,
           as
           in
           those
           which
           were
           used
           in
           the
           making
           of
           Covenants
           .
           Accordingly
           the
           word
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           is
           used
           for
           destruction
           ,
           
           no
           doubt
           in
           allusion
           to
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           were
           cut
           into
           
             two
             pieces
          
           for
           the
           Covenanters
           to
           pass
           through
           .
           But
           if
           it
           signifie
           to
           divide
           ,
           that
           is
           yet
           most
           properly
           the
           Priests
           
           Office
           ,
           whence
           the
           Notion
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           Apostle
           ,
           applyed
           to
           
             Sacrifices
             Gen.
          
           iv
           .
           7.
           in
           the
           LXXII
           .
           Whether
           by
           dividing
           ,
           we
           understand
           the
           dividing
           the
           whole
           for
           the
           Parties
           to
           pass
           through
           ,
           or
           the
           dividing
           the
           back
           (
           whence
           the
           Notion
           of
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           the
           Apostle
           )
           to
           look
           into
           the
           Entrails
           ,
           or
           the
           dividing
           the
           Fat
           to
           Gods
           part
           to
           be
           burnt
           ,
           not
           reserving
           it
           to
           themselves
           ,
           of
           which
           the
           famous
           Story
           of
           Prometheus
           among
           the
           Heathens
           ,
           
           which
           is
           supposed
           most
           properly
           to
           belong
           to
           the
           Case
           of
           Cain
           .
        
         
           §
           XL.
           It
           was
           also
           further
           usual
           in
           those
           Precedents
           ,
           whom
           our
           pretended
           Author
           seems
           to
           emulate
           in
           Forging
           this
           work
           ,
           to
           begin
           their
           Antiquities
           with
           a
           Philosophical
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           So
           had
           Moses
           ,
           whose
           Translation
           by
           the
           LXXII
           .
           very
           probably
           first
           set
           the
           rest
           upon
           it
           .
           So
           had
           Berosus
           ,
           
           as
           appears
           by
           what
           we
           have
           from
           
             Alexander
             Polyhistor
          
           out
           of
           his
           First
           Book
           .
           So
           
           Manetho's
           in
           his
           Book
           Sothis
           ,
           the
           same
           it
           should
           seem
           with
           his
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           which
           was
           contained
           his
           Theologia
           ,
           another
           name
           of
           the
           Mystical
           accounts
           of
           those
           First
           Originals
           ,
           and
           it
           may
           be
           the
           same
           with
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           mentioned
           by
           Suidas
           ,
           and
           seems
           to
           have
           been
           also
           the
           beginning
           of
           his
           
           
           History
           .
           Thus
           therefore
           Philo
           also
           thought
           it
           convenient
           to
           begin
           his
           Sanchoniathon
           with
           a
           Philosophical
           ,
           but
           Mystical
           account
           of
           the
           beginning
           of
           the
           World.
           And
           here
           also
           the
           Aegyptian
           Notions
           had
           generally
           obtained
           .
           I
           have
           shewn
           how
           Berosus
           and
           the
           Phoenicians
           came
           to
           pretend
           to
           them
           .
           I
           have
           also
           shewn
           how
           the
           Doctrine
           even
           of
           Moses
           came
           to
           be
           taken
           into
           them
           .
           But
           it
           seems
           to
           have
           been
           the
           custom
           of
           the
           Aegyptians
           ,
           to
           father
           all
           their
           Arts
           and
           Monuments
           ,
           and
           Sacred
           Constitutions
           on
           Hermes
           .
           Thence
           so
           many
           thousand
           Books
           ascribed
           to
           him
           in
           Jamblichus
           .
           
           Nor
           was
           it
           only
           taken
           up
           by
           them
           .
           It
           was
           usual
           in
           those
           times
           to
           father
           the
           Monuments
           of
           a
           Sect
           on
           the
           first
           Author
           of
           it
           .
           Thus
           the
           
             Golden
             Verses
          
           ,
           and
           other
           works
           among
           the
           Pythagoreans
           ascribed
           to
           Pythagoras
           ,
           who
           yet
           is
           said
           to
           have
           written
           *
           nothing
           ,
           and
           that
           with
           a
           design
           that
           his
           Disciples
           might
           not
           read
           ,
           but
           live
           according
           to
           his
           Injunctions
           .
           Thus
           
           Plato's
           Discourses
           fathered
           on
           Socrates
           who
           yet
           disowned
           *
           his
           being
           the
           Author
           of
           many
           things
           there
           attributed
           to
           him
           .
           Thus
           *
           
           Zoroastres's
           works
           kept
           secret
           among
           
           the
           Disciples
           of
           Prodicus
           ,
           a
           shrewd
           suspicion
           of
           their
           being
           Forged
           by
           them
           .
           And
           this
           modish
           way
           of
           those
           times
           was
           ,
           in
           all
           likelyhood
           ,
           the
           occasion
           of
           so
           many
           Supposititious
           works
           Forged
           by
           the
           Primitive
           Hereticks
           under
           the
           name
           of
           the
           Apostles
           .
           So
           also
           *
           Enoch
           being
           owned
           by
           the
           Babylonians
           for
           the
           Author
           of
           
             Judicial
             Astrology
          
           ,
           and
           other
           Arts
           and
           Sciences
           ,
           being
           pretended
           to
           have
           been
           revealed
           to
           his
           Son
           Mathuselah
           by
           an
           Angel
           ,
           was
           in
           all
           likelyhood
           the
           occasion
           of
           Forging
           the
           Prophecy
           of
           Enoch
           ,
           and
           those
           Discoveries
           pretended
           in
           it
           by
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           though
           it
           also
           appears
           that
           the
           Books
           of
           Mercury
           favoured
           the
           same
           accounts
           of
           the
           fall
           of
           those
           Angels
           ,
           
           because
           the
           Babylonians
           and
           Aegyptians
           both
           pretended
           to
           the
           same
           Traditions
           at
           Heliopolis
           .
           But
           in
           no
           sort
           of
           Writing
           was
           this
           more
           frequent
           than
           in
           their
           1
           Dialogues
           ,
           which
           was
           the
           Form
           generally
           observed
           in
           these
           pretended
           works
           of
           Mercury
           .
           And
           I
           cannot
           tell
           ,
           but
           these
           same
           Traditions
           of
           the
           Heliopolitanes
           were
           so
           far
           countenanced
           by
           the
           Jews
           themselves
           ,
           as
           their
           own
           Revealed
           Religion
           would
           give
           leave
           .
           The
           account
           of
           
           Moses's
           Expedition
           into
           Aethiopia
           ,
           and
           several
           other
           things
           much
           for
           his
           advantage
           ,
           was
           taken
           
           by
           Artapanus
           from
           the
           Heliopolitanes
           ,
           
           and
           greedily
           followed
           by
           Josephus
           ,
           which
           shews
           no
           ill
           understanding
           among
           them
           .
           So
           also
           does
           the
           Jews
           choosing
           that
           place
           above
           all
           others
           ,
           
           to
           build
           their
           Aegyptian
           Temple
           of
           Onias
           ,
           I
           mean
           at
           the
           
             Heliopolitane
             Leontopolis
          
           in
           contradistinction
           to
           Leontopolis
           ,
           that
           was
           the
           head
           of
           a
           distinct
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Nor
           is
           there
           any
           heed
           to
           be
           taken
           of
           the
           Rabbins
           who
           place
           it
           in
           Alexandria
           ,
           though
           I
           believe
           ,
           
           by
           Alexandria
           they
           mean
           the
           whole
           Aegyptian
           Colony
           of
           Jews
           ,
           in
           opposition
           to
           their
           Colonies
           in
           other
           Countries
           .
        
         
           XLI
           .
           THIS
           
             Aegyptian
             Philosophy
          
           therefore
           ,
           being
           that
           which
           was
           ingredient
           in
           most
           of
           the
           received
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           at
           least
           being
           pretended
           and
           conceived
           to
           be
           so
           ,
           how
           different
           soever
           the
           accounts
           were
           ,
           which
           were
           pretended
           from
           that
           same
           Original
           ;
           therefore
           
             Philo
             Byblius
          
           also
           thought
           it
           fit
           to
           take
           it
           into
           his
           pretended
           Sanchoniathon
           .
           And
           because
           he
           had
           found
           it
           Fathered
           on
           Authors
           who
           so
           little
           agreed
           concerning
           the
           Particulars
           of
           it
           ,
           where
           it
           was
           to
           be
           had
           ,
           and
           who
           must
           therefore
           some
           of
           them
           be
           certainly
           mistaken
           ;
           it
           was
           therefore
           necessary
           to
           pretend
           
           to
           some
           very
           
             certain
             means
          
           of
           Information
           .
           Accordingly
           he
           also
           pretends
           to
           the
           Writings
           ,
           not
           the
           Pillars
           of
           Taautus
           or
           Mercury
           .
           Which
           ,
           by
           the
           way
           ,
           makes
           it
           suspicious
           that
           he
           took
           his
           Informations
           from
           the
           Books
           as
           Published
           from
           the
           Heliopolitane
           Pillars
           ,
           seeing
           he
           does
           not
           himself
           ,
           so
           much
           as
           pretend
           to
           the
           Original
           Pillars
           themselves
           ;
           and
           yet
           to
           secure
           his
           credit
           from
           being
           only
           at
           the
           
             Second
             hand
          
           ,
           he
           pretends
           that
           Mercury
           caused
           them
           to
           be
           written
           Originally
           ,
           not
           in
           Pillars
           ,
           but
           in
           Books
           .
           But
           because
           so
           many
           before
           him
           who
           had
           pretended
           to
           those
           same
           Writings
           ,
           had
           yet
           mistaken
           in
           Interpreting
           them
           ;
           he
           therefore
           contrives
           a
           likely
           account
           how
           they
           might
           have
           a
           likely
           occasion
           of
           such
           mistakes
           ,
           and
           yet
           himself
           be
           free
           from
           the
           suspicion
           of
           the
           like
           Errors
           .
           He
           pretends
           therefore
           that
           the
           first
           Writings
           of
           Mercury
           ,
           had
           extricated
           the
           Philosophical
           accounts
           of
           the
           first
           Originals
           of
           things
           ,
           fnom
           the
           Mythological
           Arts
           of
           concealment
           ,
           wherein
           Antiquity
           had
           involved
           them
           ;
           and
           that
           it
           was
           some
           while
           after
           ,
           but
           yet
           before
           any
           communication
           with
           the
           Greeks
           ,
           that
           the
           Priests
           had
           again
           involved
           them
           .
           Which
           yet
           being
           done
           before
           
           Orpheus's
           time
           ,
           by
           whose
           means
           they
           came
           to
           the
           Greeks
           ,
           was
           a
           plain
           
           occasion
           how
           the
           Greek
           Writers
           ,
           who
           followed
           those
           latter
           accounts
           darkened
           purposely
           by
           the
           Priests
           ,
           might
           be
           mistaken
           .
           Because
           they
           had
           nothing
           to
           inform
           them
           but
           these
           designedly
           obscure
           Allegories
           ,
           which
           were
           both
           capable
           of
           many
           senses
           in
           themselves
           ;
           and
           if
           any
           certain
           sense
           had
           been
           preserved
           ,
           yet
           it
           had
           not
           been
           easily
           discoverable
           by
           the
           Greeks
           without
           the
           Priests
           ,
           who
           ,
           as
           I
           said
           ,
           were
           not
           forward
           to
           communicate
           any
           thing
           of
           that
           nature
           to
           Strangers
           .
        
         
           §
           .
           XLII
           .
           AND
           by
           the
           same
           means
           he
           had
           also
           provided
           an
           account
           how
           the
           Aegyptians
           themselves
           might
           be
           mistaken
           concerning
           their
           own
           Philosophy
           .
           For
           those
           Priests
           ,
           who
           first
           involved
           them
           ,
           are
           said
           to
           have
           delivered
           them
           down
           thus
           obscured
           ,
           both
           to
           their
           own
           Successors
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           
           that
           is
           ,
           
             to
             such
             as
             were
             initiated
          
           in
           their
           Mysteries
           ,
           as
           I
           believe
           Vigerus
           has
           rightly
           rendred
           it
           .
           It
           seems
           then
           ,
           that
           they
           must
           not
           have
           been
           supposed
           to
           have
           cleared
           them
           ,
           even
           to
           such
           as
           were
           initiated
           ,
           which
           sure
           they
           would
           have
           done
           ,
           if
           themselves
           had
           preserved
           any
           certain
           Tradition
           concerning
           them
           .
           Accordingly
           they
           are
           supposed
           to
           have
           continued
           under
           this
           obscurity
           ,
           till
           (
           after
           many
           Generations
           from
           Taautus
           ,
           
           )
           
           Surmubelus
           and
           Thuro
           are
           said
           to
           have
           again
           unriddled
           them
           .
           So
           I
           understand
           those
           words
           of
           
             Philo
             Byblius
          
           ;
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           For
           this
           seems
           to
           have
           been
           the
           Notion
           of
           that
           Sacred
           term
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           it
           is
           used
           in
           the
           counterfeit
           Writings
           of
           Mercury
           ,
           (
           whom
           this
           Author
           follows
           )
           and
           the
           Pen-men
           of
           the
           New-Testament
           ,
           and
           other
           such
           Writers
           of
           that
           Age
           ,
           for
           the
           Revelation
           of
           Mysteries
           .
           I
           suppose
           from
           that
           Literal
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           withdrawing
           of
           the
           Vail
           before
           the
           Shrine
           of
           the
           Image
           by
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           which
           were
           in
           the
           ordinary
           course
           of
           Initiation
           to
           be
           used
           to
           those
           who
           were
           brought
           into
           the
           dark
           Adyta
           ,
           and
           initiated
           in
           the
           higher
           sort
           of
           Initiation
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           These
           therefore
           I
           suspect
           to
           have
           been
           pretended
           for
           the
           Authors
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           to
           which
           this
           Author
           pretended
           ,
           as
           has
           already
           been
           observed
           .
           Wherein
           if
           I
           be
           not
           mistaken
           ,
           it
           will
           then
           be
           further
           suspicious
           ,
           that
           these
           Authors
           themselves
           did
           not
           so
           discover
           them
           as
           to
           make
           them
           common
           to
           the
           prophane
           Vulgar
           ,
           but
           only
           so
           as
           to
           retrieve
           the
           Traditions
           of
           the
           Priests
           ,
           which
           had
           probably
           ,
           by
           that
           time
           ,
           quite
           miscarried
           ,
           afterthy
           had
           been
           so
           long
           reserved
           in
           their
           Brests
           ,
           and
           intrusted
           only
           
           to
           Oral-Tradition
           .
           For
           ,
           if
           these
           discoveries
           had
           been
           designed
           for
           the
           Vulgar
           ,
           the
           Writings
           which
           contained
           them
           ,
           would
           not
           have
           been
           styled
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           (
           the
           proper
           term
           for
           
             Mystical
             Writings
          
           )
           nor
           confined
           to
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           by
           that
           means
           rendred
           inaccessible
           to
           
             uninitiated
             Persons
          
           ,
           as
           they
           are
           supposed
           to
           have
           been
           .
           Besides
           that
           ,
           by
           the
           present
           extant
           Epistle
           of
           Ammon
           ,
           it
           appears
           that
           the
           Ammonians
           must
           not
           have
           been
           for
           divulging
           their
           Mysteries
           .
        
         
           §
           .
           XLIII
           .
           AND
           in
           giving
           this
           account
           how
           all
           that
           had
           before
           him
           ,
           written
           on
           this
           Subject
           ,
           might
           have
           been
           mistaken
           ,
           he
           at
           the
           same
           time
           secured
           his
           own
           Authority
           from
           the
           like
           Exceptions
           .
           For
           having
           pretended
           before
           ,
           that
           Taautus
           had
           written
           his
           Books
           clear
           from
           those
           Mythologies
           and
           Allegories
           wherein
           they
           had
           been
           involved
           by
           the
           Priests
           ,
           and
           were
           afterwards
           again
           involved
           till
           they
           were
           a
           second
           time
           unriddled
           by
           Surmubelus
           and
           Thuro
           ;
           and
           having
           made
           his
           Sanchoniathon
           derive
           his
           Information
           immediately
           ,
           both
           from
           
           Taautus's
           own
           Books
           ,
           and
           from
           the
           Books
           of
           those
           Expositors
           ,
           who
           afterwards
           retrieved
           his
           way
           of
           speaking
           clearly
           without
           Allegories
           :
           He
           had
           hereby
           secured
           himself
           of
           two
           things
           
           of
           great
           moment
           for
           recommending
           his
           Credit
           .
           One
           was
           ,
           that
           his
           Informations
           were
           derived
           from
           clear
           and
           unobscured
           Originals
           ,
           not
           from
           Allegorical
           and
           Second-hand
           accounts
           ,
           from
           them
           who
           had
           no
           mind
           to
           be
           understood
           by
           those
           to
           whom
           they
           communicated
           their
           Mysteries
           .
           Another
           was
           that
           ,
           even
           for
           those
           Originals
           themselves
           ,
           he
           did
           not
           depend
           on
           a
           single
           Authority
           .
           The
           consent
           of
           the
           Writings
           of
           Mercury
           ,
           with
           those
           of
           the
           Ammonians
           ,
           were
           to
           be
           mutual
           attestations
           of
           the
           Sincerity
           of
           each
           ,
           (
           at
           least
           would
           be
           pleaded
           as
           such
           by
           him
           )
           that
           neither
           the
           Original
           Writings
           of
           Taautus
           ,
           nor
           those
           retrievements
           from
           the
           Ammonians
           ,
           might
           seem
           suspitious
           of
           being
           the
           Fictions
           of
           those
           who
           first
           produced
           them
           .
           For
           having
           pretended
           them
           to
           be
           from
           distant
           Writers
           ,
           and
           distant
           places
           ,
           and
           Sacred
           inaccessible
           Records
           ;
           it
           would
           be
           pretended
           that
           there
           could
           not
           have
           been
           that
           Communication
           between
           them
           ,
           as
           to
           make
           them
           able
           to
           agree
           in
           Forgeries
           .
           Yet
           was
           not
           this
           excluding
           of
           Allegories
           to
           be
           understood
           so
           ,
           as
           if
           he
           had
           avoided
           all
           Fables
           ;
           but
           particularly
           with
           respect
           to
           the
           Stoical
           way
           ,
           whether
           by
           them
           derived
           to
           the
           later
           Aegyptians
           ,
           or
           borrowed
           from
           them
           .
           That
           was
           to
           Allegorize
           
           their
           first
           Histories
           into
           a
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           a
           Systeme
           of
           
             Natural
             Philosophy
          
           ,
           to
           make
           Jupiter
           signifie
           the
           
             Aether
             ,
             Juno
          
           the
           
             Air
             ,
             Vesta
          
           the
           
             Earth
             ,
             Neptune
          
           the
           
             Sea
             ,
             &c.
          
           and
           so
           to
           Allegorize
           the
           History
           of
           the
           Actions
           of
           those
           Persons
           into
           a
           History
           of
           Nature
           ;
           as
           if
           indeed
           there
           had
           never
           been
           such
           Actions
           or
           Persons
           ,
           but
           only
           that
           the
           several
           Elements
           of
           Nature
           had
           been
           Mystically
           represented
           by
           such
           Names
           ,
           and
           the
           Phaenomena
           of
           Nature
           had
           ,
           by
           a
           
             Poetical
             Prosopopoeia
          
           ,
           been
           turned
           into
           a
           Romance
           .
           That
           these
           were
           indeed
           the
           Allegories
           designed
           by
           
             Philo
             Byblius
          
           ,
           appears
           by
           these
           words
           of
           his
           :
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           
           And
           again
           ,
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           &c.
           
           
           And
           what
           with
           graceful
           mixtures
           of
           
             Poetical
             fancy
          
           ,
           in
           the
           most
           Antient
           Writers
           of
           their
           
             First
             Originals
          
           ,
           who
           were
           generally
           Poets
           ;
           what
           with
           that
           delight
           of
           the
           Antients
           in
           Parables
           ,
           and
           in
           vesting
           their
           Parables
           with
           Historical
           and
           likely
           Circumstances
           ;
           what
           with
           that
           ordinary
           Method
           of
           these
           
             Mystical
             Writers
          
           ,
           who
           usually
           made
           way
           for
           their
           
           Allegories
           by
           catching
           at
           little
           occasions
           of
           confuting
           the
           
             Historical
             Truth
          
           of
           what
           they
           designed
           to
           Allegorize
           (
           wherein
           we
           see
           them
           imitated
           by
           
             Philo
             ,
             Origen
          
           ,
           and
           the
           other
           Antients
           who
           first
           began
           to
           practice
           this
           way
           with
           the
           Scriptures
           )
           I
           say
           with
           all
           these
           wayes
           ,
           they
           made
           it
           indeed
           seem
           likely
           ,
           if
           not
           concerning
           all
           that
           was
           said
           of
           those
           Persons
           ,
           yet
           concerning
           many
           of
           them
           ,
           that
           they
           were
           not
           so
           much
           as
           designed
           for
           Historical
           Truths
           ,
           but
           only
           for
           
             Allegorical
             Representation
          
           .
           Yet
           these
           not
           being
           distinguishable
           from
           their
           designed
           Histories
           ,
           at
           least
           not
           in
           later
           times
           after
           the
           obliteration
           of
           the
           
             Original
             Traditions
          
           ;
           and
           being
           withall
           delivered
           on
           the
           same
           Authority
           which
           delivered
           the
           designed
           Histories
           ;
           must
           therefore
           render
           all
           their
           Histories
           liable
           to
           just
           Suspicion
           .
        
         
           §
           .
           XLIV
           .
           NOR
           does
           it
           seem
           to
           have
           been
           the
           way
           of
           Allegorizing
           only
           ,
           that
           Philo
           found
           fault
           with
           in
           the
           Greek
           Writers
           ,
           and
           that
           uncertainty
           of
           their
           Histories
           which
           necessarily
           followed
           thereupon
           ;
           but
           also
           the
           indecorousness
           of
           their
           Allegories
           to
           their
           Deities
           ,
           which
           the
           Epicureans
           and
           Jews
           before
           ,
           but
           now
           in
           
           Philo's
           time
           ,
           the
           Christians
           had
           lately
           made
           great
           advantage
           of
           ,
           for
           exposing
           
           the
           received
           Religions
           .
           When
           he
           makes
           Anobret
           (
           designed
           the
           same
           with
           Sarah
           )
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
           The
           very
           name
           of
           Nymph
           is
           Allegorical
           ,
           and
           in
           the
           
             Philosophical
             Allegories
          
           ,
           of
           a
           peculiar
           signification
           .
           This
           therefore
           Philo
           takes
           particular
           notice
           of
           ,
           that
           from
           these
           Allegories
           of
           the
           Phoenician
           Priests
           ,
           the
           Greeks
           had
           taken
           occasion
           to
           set
           up
           those
           which
           were
           so
           very
           offensive
           ,
           and
           gave
           so
           great
           advantage
           to
           their
           common
           Adversaries
           .
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           
           These
           were
           the
           Allegories
           so
           much
           decryed
           ,
           not
           only
           by
           Adversaries
           ,
           but
           disowned
           by
           the
           Philosophers
           generally
           ,
           and
           such
           generally
           as
           ,
           with
           any
           judgment
           ,
           undertook
           the
           defence
           of
           the
           received
           Religions
           :
           That
           the
           Gods
           should
           have
           a
           beginning
           ,
           and
           be
           Born
           by
           the
           Conjunction
           of
           Males
           and
           Females
           like
           other
           Mortals
           ,
           (
           this
           he
           means
           by
           their
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           That
           they
           should
           be
           molested
           by
           Wars
           ,
           and
           reduced
           to
           so
           great
           extremities
           ,
           as
           the
           Fablers
           pretended
           ,
           in
           the
           Wars
           with
           the
           Giants
           ,
           and
           Typhon
           and
           Euceladus
           and
           the
           Titans
           ,
           (
           those
           were
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           )
           That
           they
           should
           Emasculate
           one
           another
           as
           Saturn
           is
           pretended
           to
           
           have
           served
           Ouranus
           ,
           and
           Jupiter
           his
           Father
           Saturn
           ,
           (
           those
           are
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           here
           meant
           .
           )
           These
           the
           wisest
           Men
           looked
           on
           ,
           not
           only
           as
           corruptions
           of
           their
           Histories
           ,
           but
           as
           reproaches
           to
           their
           Gods
           ,
           and
           Religions
           .
           Plato
           disowned
           them
           ,
           and
           therefore
           sends
           Homer
           Crowned
           out
           of
           his
           Common-wealth
           .
           
           So
           did
           Heraclides
           ,
           and
           generally
           the
           Stoicks
           ,
           
           who
           for
           this
           very
           reason
           turned
           them
           into
           Allegory
           .
           So
           
             Plutarch
             ,
             Proclus
          
           and
           Macrobius
           .
           And
           therefore
           here
           Philo
           thought
           he
           might
           do
           an
           acceptable
           piece
           of
           service
           to
           the
           common
           cause
           of
           Philosophy
           and
           Paganism
           in
           general
           ,
           if
           he
           could
           from
           the
           Originals
           of
           these
           Fictions
           ,
           shew
           that
           they
           were
           intended
           for
           no
           other
           but
           Fictions
           ,
           by
           those
           who
           first
           invented
           them
           ;
           and
           that
           they
           had
           no
           grounds
           in
           their
           First
           and
           most
           simple
           ,
           and
           most
           creditable
           Traditions
           and
           Histories
           ,
           but
           were
           superadded
           by
           those
           who
           neither
           did
           ,
           nor
           could
           pretend
           to
           any
           new
           means
           of
           Information
           ,
           and
           by
           this
           means
           disoblige
           their
           common
           cause
           ,
           from
           the
           defence
           of
           what
           the
           common
           consent
           of
           their
           Wise
           men
           had
           granted
           ,
           to
           be
           indeed
           so
           very
           indefensible
           .
        
         
           §
           .
           XLV
           .
           HE
           pretends
           therefore
           ,
           in
           his
           own
           History
           ,
           to
           give
           us
           ,
           from
           the
           forementioned
           
           Records
           ,
           the
           Historical
           Truth
           concerning
           those
           Antient
           Persons
           and
           Actions
           of
           the
           Phoenicians
           ,
           free
           from
           those
           Additional
           passages
           concerning
           them
           ,
           which
           were
           only
           invented
           for
           designs
           of
           Allegory
           ,
           whether
           by
           the
           Greeks
           ,
           or
           the
           Phoenician
           Priests
           themselves
           .
           Yet
           neither
           so
           does
           his
           performance
           agree
           with
           his
           undertaking
           .
           However
           it
           comes
           to
           pass
           (
           whether
           through
           the
           heedlessness
           of
           Philo
           ,
           or
           his
           Injudiciousness
           in
           his
           choice
           out
           of
           extant
           Histories
           ,
           what
           he
           was
           to
           Father
           on
           his
           Sanchoniathon
           ,
           )
           we
           have
           some
           things
           intermixed
           ,
           which
           neither
           are
           likely
           to
           have
           been
           true
           ,
           nor
           to
           have
           been
           designed
           for
           such
           by
           the
           Authors
           ;
           nay
           seem
           to
           have
           been
           designed
           for
           no
           other
           than
           Allegorical
           senses
           ,
           and
           that
           in
           the
           worst
           most
           indefensible
           way
           of
           Allegorizing
           ,
           from
           which
           he
           had
           pretended
           to
           vindicate
           their
           received
           Religion
           .
           He
           makes
           his
           
             Saturn
             Emasculate
          
           his
           Father
           Ouranus
           .
           Here
           is
           one
           of
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           which
           he
           had
           before
           reckoned
           among
           the
           most
           Scandalous
           sort
           of
           Allegories
           .
           But
           this
           he
           may
           possibly
           pretend
           to
           have
           been
           done
           by
           his
           
             Man
             Saturn
          
           ,
           who
           was
           afterwards
           by
           mistake
           made
           a
           God
           ,
           especially
           as
           the
           name
           God
           implyed
           not
           a
           Divine
           Honour
           only
           ,
           but
           also
           a
           
             Divine
             Nature
          
           .
           And
           concerning
           
           the
           Man
           it
           might
           have
           been
           Historically
           true
           ,
           and
           designed
           for
           no
           more
           by
           his
           pretended
           Sanchoniathon
           .
           But
           what
           shall
           we
           say
           to
           that
           which
           follows
           ,
           where
           he
           makes
           the
           Blood
           that
           flowed
           from
           the
           wound
           of
           Ouranus
           to
           have
           
             passed
             into
             the
             Springs
             and
             Rivers
             ?
          
           
           What
           ?
           one
           Mans
           Blood
           ,
           and
           from
           such
           a
           wound
           as
           that
           was
           ,
           to
           have
           flowed
           into
           the
           Fountains
           and
           Rivers
           ?
           Certainly
           this
           could
           have
           been
           meant
           for
           no
           other
           but
           an
           Allegory
           .
           It
           is
           like
           what
           is
           told
           concerning
           Osiris
           among
           the
           Aegyptians
           ,
           and
           the
           tears
           of
           Sophia
           among
           the
           Valentinians
           ,
           who
           seem
           to
           have
           borrowed
           much
           of
           their
           Heresie
           from
           the
           Aegyptians
           ,
           where
           it
           first
           appeared
           .
           And
           I
           can
           hardly
           doubt
           ,
           but
           that
           this
           was
           intended
           by
           the
           Authors
           from
           whom
           he
           took
           it
           ,
           to
           shew
           the
           true
           Original
           of
           Fountains
           and
           Rivers
           ,
           that
           the
           
             Waters
             beneath
             the
             Firmament
          
           ,
           as
           the
           Scripture
           distinguishes
           them
           ,
           were
           derived
           from
           those
           
             above
             the
             Firmament
          
           ;
           the
           
             Fountains
             of
             the
             Deep
          
           supplyed
           from
           the
           
             Windows
             of
             Heaven
          
           ;
           the
           Fountains
           and
           the
           Rivers
           nourished
           by
           the
           Rain
           which
           came
           from
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           in
           the
           larger
           Notion
           of
           it
           ,
           as
           it
           includes
           the
           Air
           also
           .
           And
           possibly
           considering
           this
           as
           taken
           from
           Taautus
           an
           Aegyptian
           ,
           by
           the
           Rivers
           might
           be
           meant
           
           the
           several
           Ostia
           and
           Cuts
           of
           Nilus
           ,
           from
           which
           no
           doubt
           all
           the
           Fountains
           of
           Aegypt
           proceeded
           ,
           which
           were
           accordingly
           turned
           also
           into
           Blood
           ,
           when
           Nilus
           was
           so
           ;
           and
           then
           he
           might
           allude
           to
           the
           Tradition
           of
           the
           Aegyptians
           ,
           that
           Nilus
           was
           derived
           from
           Heaven
           ,
           as
           Diodorus
           tells
           us
           .
        
         
           
             So
             Homer
             calls
             it
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             —
          
           
             And
             again
             ,
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
        
         
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           with
           him
           is
           Nilus
           .
           And
           I
           am
           apt
           to
           think
           that
           the
           reason
           why
           he
           called
           it
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           was
           because
           ,
           of
           all
           those
           many
           Opinions
           which
           were
           afterwards
           raised
           concerning
           the
           Rise
           of
           Nilus
           ,
           he
           rather
           inclined
           to
           that
           which
           derived
           it
           from
           the
           Air
           which
           is
           called
           Jupiter
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           as
           I
           said
           in
           the
           larger
           Sense
           ,
           whether
           from
           the
           Rain
           or
           the
           melted
           Snow
           ,
           both
           of
           which
           belong
           to
           Jupiter
           in
           the
           sense
           now
           mentioned
           .
           The
           most
           Antient
           and
           most
           Popular
           Opinions
           are
           most
           likely
           to
           have
           been
           intended
           by
           the
           Mythologers
           .
           And
           to
           prove
           that
           this
           was
           so
           ,
           we
           cannot
           have
           a
           fitter
           Testimony
           than
           this
           of
           Homer
           .
           He
           is
           one
           of
           the
           most
           Antient
           of
           the
           Pagan
           Writers
           .
           As
           a
           Poet
           ,
           he
           is
           most
           suited
           to
           Vulgar
           capacity
           ,
           and
           of
           nearest
           affinity
           to
           the
           Mythologists
           .
           He
           was
           an
           Aegyptian
           Born
           ,
           of
           
           the
           
             Aegyptian
             Thebes
          
           ,
           if
           we
           may
           believe
           Heliodorus
           .
           But
           whether
           we
           believe
           him
           or
           not
           ,
           yet
           it
           is
           more
           unanimously
           agreed
           ,
           that
           he
           learned
           most
           of
           his
           Philosophical
           Notions
           from
           the
           Aegyptians
           .
           Whence
           it
           will
           follow
           ,
           that
           this
           was
           most
           probably
           the
           Popular
           received
           opinion
           among
           the
           Aegyptians
           in
           the
           time
           of
           Homer
           .
           And
           of
           the
           Two
           Opinions
           (
           which
           as
           I
           said
           ,
           do
           make
           for
           this
           purpose
           )
           one
           of
           them
           was
           received
           by
           most
           of
           the
           Greatest
           and
           most
           Antient
           even
           among
           the
           Aegyptians
           themselves
           .
           That
           the
           Nilus
           had
           its
           Original
           from
           Rain
           ,
           was
           the
           Opinion
           of
           1
           Aristotle
           ,
           2
           Agatharchides
           ,
           and
           of
           the
           
             Aegyptian
             Priests
          
           ,
           as
           3
           Eudoxus
           assures
           us
           .
           That
           it
           was
           from
           Snow
           was
           the
           sense
           of
           4
           Democritus
           ,
           5
           Anaxagoras
           ,
           6
           Aeschylus
           ,
           7
           Sophocles
           ,
           8
           Euripides
           ,
           and
           all
           9
           Antiquity
           ,
           mentioned
           also
           by
           10
           Lucretius
           and
           11
           Mela
           ,
           whether
           soever
           of
           the
           two
           be
           true
           ,
           or
           was
           thought
           so
           by
           the
           
             Antient
             Aegyptians
          
           ,
           or
           by
           the
           most
           
             Antient
             Philosophers
          
           ,
           (
           who
           in
           all
           likelyhood
           borrowed
           what
           they
           said
           concerning
           it
           from
           the
           Aegyptians
           )
           is
           equally
           subservient
           ,
           to
           shew
           what
           might
           have
           been
           the
           actual
           sense
           of
           the
           pretended
           Hermes
           in
           this
           Allegory
           .
           
           And
           that
           Nilus
           is
           derived
           from
           the
           blood
           of
           the
           Genitals
           of
           Ouranus
           ,
           rather
           than
           any
           other
           part
           ,
           might
           have
           been
           to
           express
           the
           Fruitfulness
           of
           this
           River
           above
           all
           others
           .
           The
           Slime
           it
           brought
           along
           with
           it
           ,
           manured
           the
           Land
           for
           Corn
           ,
           and
           was
           withall
           so
           very
           Prolifick
           ,
           as
           that
           it
           engendred
           several
           Animals
           ,
           and
           made
           Women
           Fruitful
           that
           used
           the
           Water
           ,
           and
           gave
           occasion
           to
           the
           Fancy
           of
           those
           Antient
           Atheists
           ,
           who
           thought
           the
           first
           men
           produced
           out
           of
           the
           Slime
           of
           Nilus
           .
           Now
           if
           I
           have
           hit
           the
           meaning
           right
           in
           this
           instance
           ,
           this
           will
           also
           afford
           a
           new
           Argument
           against
           our
           pretended
           Sanchoniathon
           .
           Either
           he
           pretended
           falsly
           that
           Taautus
           was
           free
           from
           these
           
             Physiological
             Allegories
          
           ,
           especially
           from
           the
           Scandalous
           sort
           of
           them
           ,
           and
           this
           was
           a
           mistake
           that
           must
           needs
           have
           been
           willful
           ,
           and
           with
           ill
           design
           .
           He
           must
           needs
           have
           known
           from
           the
           Books
           themselves
           ,
           if
           he
           had
           indeed
           any
           such
           Books
           ,
           whether
           any
           such
           matter
           was
           so
           much
           as
           pretended
           by
           him
           .
           If
           it
           was
           pretended
           ,
           but
           falsly
           ;
           that
           will
           ruine
           the
           Credit
           of
           Taautus
           himself
           ,
           and
           make
           him
           suspicious
           of
           being
           forged
           by
           some
           Modern
           concerned
           Author
           ,
           which
           will
           consequently
           ruine
           the
           credit
           of
           Sanchoniathon
           also
           ,
           if
           he
           pretend
           to
           know
           Fictions
           invented
           so
           long
           after
           
           his
           own
           time
           .
           Or
           else
           he
           did
           not
           confine
           himself
           to
           those
           Informations
           of
           Taautus
           ,
           which
           were
           indeed
           free
           from
           such
           Allegories
           .
           And
           this
           will
           also
           be
           another
           conviction
           of
           his
           Vnsincerity
           in
           pretending
           what
           he
           did
           not
           intend
           to
           perform
           .
           In
           all
           likelyhood
           it
           was
           Philo
           who
           here
           betrayed
           himself
           ,
           and
           forgot
           the
           Person
           he
           was
           to
           Act
           under
           the
           name
           of
           Sanchoniathon
           .
           Which
           will
           be
           a
           conviction
           of
           his
           disigenuous
           dealing
           in
           this
           ,
           as
           well
           as
           his
           other
           pretended
           means
           of
           Information
           .
        
         
           §
           .
           XLVI
           .
           THIS
           seems
           to
           have
           been
           this
           Authors
           design
           in
           pretending
           to
           the
           now
           mentioned
           means
           of
           Information
           .
           If
           I
           might
           presume
           yet
           farther
           ,
           to
           guess
           why
           he
           pitched
           on
           the
           very
           name
           of
           Sanchoniathon
           ,
           on
           whom
           he
           was
           desirous
           to
           Father
           his
           Forgeries
           ;
           I
           do
           not
           know
           whether
           it
           might
           not
           have
           been
           in
           imitation
           of
           the
           
             Aegyptian
             Sonchis
          
           ,
           
           to
           whom
           Solon
           and
           Pythagoras
           are
           said
           to
           have
           been
           beholden
           for
           what
           discoveries
           were
           made
           to
           them
           of
           the
           
             Aegyptian
             Philosophy
          
           .
           He
           is
           stiled
           an
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           and
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           one
           of
           the
           most
           Learned
           of
           their
           Priests
           of
           Sais
           ,
           Characters
           excellently
           qualifying
           him
           for
           understanding
           their
           
             Sacred
             Records
          
           ,
           those
           especially
           of
           his
           Country-man
           the
           
             Aegyptian
             Mercury
          
           .
           But
           yet
           because
           he
           was
           to
           make
           him
           as
           
           well
           as
           Mercury
           ,
           pass
           for
           Phoenicians
           ;
           therefore
           he
           might
           think
           it
           fit
           a
           little
           to
           disguise
           his
           name
           with
           a
           termination
           different
           from
           that
           whereby
           he
           was
           known
           to
           the
           Alexandrians
           ,
           as
           he
           had
           done
           in
           the
           name
           of
           Mercury
           .
           He
           calls
           him
           designedly
           Taautus
           ,
           whom
           he
           confesses
           that
           the
           Aegyptians
           called
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           ,
           the
           Alexandrians
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Why
           might
           he
           not
           accordingly
           call
           him
           Sanchoniathon
           ,
           whom
           the
           Aegyptians
           called
           Sonchis
           ,
           especially
           if
           by
           such
           a
           change
           he
           could
           draw
           such
           an
           Argument
           for
           his
           credit
           from
           his
           very
           name
           ,
           as
           Bochart
           conceives
           ?
           This
           Sonchis
           had
           taught
           Solon
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           This
           seems
           to
           have
           been
           no
           other
           than
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           
             Diodorus
             Siculus
          
           ,
           
           and
           in
           all
           likelyhood
           was
           the
           same
           with
           that
           of
           Mercury
           ,
           as
           this
           of
           Sanchoniathon
           was
           professedly
           .
           For
           those
           Atlantii
           challenged
           Mercury
           for
           theirs
           ,
           and
           made
           him
           the
           Son
           of
           Maja
           the
           Daughter
           of
           their
           famous
           
             Astrological
             Atlas
          
           ,
           and
           it
           may
           be
           this
           was
           the
           reason
           why
           our
           pretended
           Sanchoniathon
           also
           thought
           fit
           to
           challenge
           Atlas
           as
           a
           Phoenician
           ,
           that
           they
           might
           also
           have
           the
           double
           Title
           to
           that
           same
           Philosophy
           ,
           on
           account
           of
           Atlas
           as
           well
           as
           of
           Mercury
           .
           I
           am
           apt
           to
           suspect
           that
           the
           occasion
           of
           this
           Philosophy
           of
           the
           Atlantii
           might
           have
           been
           taken
           from
           the
           mention
           
           of
           the
           
             Atlantick
             Island
          
           in
           
           Plato's
           Timaeus
           .
           This
           ,
           some
           Author
           well
           known
           to
           Diodorus
           ,
           might
           (
           in
           imitation
           of
           the
           
             Philosophical
             Mythologies
          
           ,
           then
           so
           much
           in
           fashion
           ,
           and
           particularly
           of
           Euemerus
           who
           wrote
           his
           
             Sacred
             History
          
           from
           a
           like
           pretended
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           of
           a
           fictious
           Island
           called
           Panchaia
           )
           have
           made
           the
           Subject
           of
           new
           Discoveries
           .
           He
           might
           have
           Personated
           some
           who
           had
           found
           it
           ,
           and
           in
           describing
           the
           place
           and
           the
           People
           ,
           it
           very
           well
           became
           the
           Poem
           ,
           to
           have
           given
           an
           account
           of
           their
           Sentiments
           ,
           on
           those
           Subjects
           concerning
           which
           that
           Age
           was
           so
           very
           inquisitive
           and
           curious
           .
           Yet
           it
           also
           became
           it
           to
           derive
           them
           from
           Atlas
           ,
           and
           so
           to
           fit
           their
           Opinions
           to
           his
           Person
           .
           Or
           perhaps
           it
           might
           rather
           have
           been
           that
           yet
           more
           antient
           account
           of
           Solon
           ,
           concerning
           the
           Atlantes
           in
           Verse
           ,
           from
           whom
           Plato
           took
           his
           first
           occasion
           ,
           
           but
           (
           as
           Plutarch
           tells
           us
           )
           never
           lived
           to
           finish
           it
           .
           It
           should
           seem
           the
           design
           of
           these
           Atlantick
           Discourses
           both
           of
           Solon
           and
           Plato
           was
           much
           larger
           than
           that
           small
           account
           given
           in
           
           Plato's
           Timaeus
           .
           From
           some
           of
           these
           ,
           rather
           than
           Timaeus
           ,
           it
           is
           probable
           that
           Aelian
           had
           his
           Tradition
           that
           the
           Kings
           of
           Atlantis
           that
           were
           of
           Neptunes
           race
           ,
           
           wore
           their
           Diadems
           of
           Hee-goats
           as
           their
           Queens
           did
           of
           Shee-goats
           hairs
           ,
           The
           
           Nation
           of
           the
           Atlantes
           are
           mentioned
           by
           the
           Antients
           as
           inhabiting
           at
           the
           foot
           of
           Mount
           Atlas
           ,
           
           the
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           in
           Aelian
           ,
           upon
           whom
           these
           Traditions
           were
           immediately
           Fathered
           .
           And
           the
           Country
           there
           abouts
           ,
           
           as
           it
           is
           described
           by
           the
           same
           Aelian
           probably
           from
           the
           same
           Traditions
           ,
           was
           very
           pleasant
           and
           Sacred
           ,
           and
           upon
           both
           accounts
           ,
           very
           fit
           for
           the
           Scene
           of
           such
           a
           
             Poetick
             Philosophy
          
           .
           But
           though
           that
           might
           have
           been
           the
           
             Poetick
             Scene
          
           ,
           yet
           the
           Aegyptians
           seem
           to
           have
           been
           the
           Poets
           that
           contrived
           these
           Stories
           ,
           that
           we
           may
           not
           admire
           how
           it
           should
           agree
           with
           the
           Doctrine
           of
           Mercury
           .
           For
           as
           Plato
           had
           it
           from
           Solon
           ,
           so
           Solon
           seems
           to
           have
           pretended
           it
           no
           higher
           than
           Sonchis
           the
           Aegyptian
           .
           And
           considering
           the
           Antiquity
           pretended
           of
           these
           Atlantians
           ,
           no
           Nation
           could
           or
           did
           pretend
           to
           such
           Information
           concerning
           a
           Nation
           situate
           in
           the
           West
           of
           Africa
           as
           the
           Aegyptians
           .
           Besides
           Enoch
           was
           taken
           for
           the
           same
           with
           this
           famous
           
             Astrological
             Atlas
          
           ,
           
           as
           Eupolemus
           tells
           us
           .
           How
           could
           they
           have
           taken
           up
           this
           conjecture
           ,
           but
           from
           the
           agreement
           they
           had
           observed
           between
           the
           Doctrines
           of
           Atlas
           ,
           and
           those
           of
           Enoch
           ?
           How
           could
           they
           guess
           at
           the
           Doctrine
           of
           Enoch
           ,
           but
           by
           the
           
             Apocryphal
             Writings
          
           then
           extant
           under
           his
           name
           ?
           The
           
             Atlantick
             Doctrines
          
           
           therefore
           agreed
           with
           those
           of
           the
           Book
           of
           Enoch
           ,
           and
           that
           those
           agreed
           also
           with
           the
           Forgeries
           then
           extant
           under
           the
           name
           of
           Mercury
           ,
           has
           already
           been
           observed
           .
           
           So
           that
           Sonchis
           taught
           Solon
           nothing
           but
           what
           had
           very
           well
           become
           the
           Person
           of
           Sanchoniathon
           .
        
         
           §
           .
           XLVII
           .
           THUS
           I
           have
           endeavoured
           to
           give
           an
           account
           of
           the
           design
           of
           this
           whole
           Fiction
           ,
           and
           that
           such
           a
           one
           as
           might
           agree
           both
           with
           the
           Time
           and
           Person
           of
           
             Philo
             Byblius
          
           .
           I
           have
           shewn
           what
           liberty
           the
           Principles
           of
           those
           Philosophers
           allowed
           them
           for
           the
           Practice
           of
           such
           disingenuities
           .
           I
           have
           shewn
           how
           little
           such
           an
           Author
           as
           Sanchoniathon
           was
           known
           before
           the
           time
           of
           
             Philo
             Byblius
          
           ,
           notwithstanding
           all
           the
           search
           that
           had
           been
           made
           into
           the
           
             Phoenician
             Records
          
           ,
           and
           how
           little
           regarded
           after
           .
           I
           have
           shewn
           how
           little
           he
           savoured
           of
           the
           Antient
           simplicity
           ,
           and
           how
           much
           of
           the
           
             Modern
             Emulations
          
           .
           I
           have
           shewn
           how
           little
           creditable
           he
           is
           in
           his
           pretended
           means
           of
           Information
           ,
           and
           how
           far
           from
           that
           singular
           Love
           of
           Truth
           ,
           for
           which
           he
           would
           have
           it
           believed
           ,
           that
           his
           Sanchoniathon
           was
           so
           particularly
           remarkable
           .
           I
           have
           shewn
           that
           those
           means
           themselves
           are
           also
           suspicions
           ,
           either
           that
           they
           never
           were
           extant
           ,
           as
           the
           Memoires
           of
           Gideon
           ;
           or
           that
           they
           were
           
           Counterfeited
           themselves
           ,
           as
           the
           Writings
           of
           Taautus
           and
           the
           Ammonians
           ,
           and
           that
           long
           after
           the
           time
           that
           Sanchoniathon
           is
           pretended
           to
           have
           lived
           in
           ;
           that
           he
           could
           have
           followed
           no
           
             Jewish
             Records
          
           in
           his
           accounts
           of
           Jewish
           matters
           ;
           and
           that
           his
           following
           the
           Writings
           of
           Mercury
           and
           the
           Ammonians
           ,
           divulged
           so
           long
           after
           his
           pretended
           Age
           ,
           are
           rather
           Convictions
           of
           his
           False-hood
           ,
           than
           a
           Recommendation
           of
           his
           Credit
           .
           I
           have
           endeavoured
           also
           ,
           as
           far
           as
           I
           could
           guess
           from
           the
           Circumstances
           he
           lived
           in
           ,
           to
           give
           a
           particular
           account
           of
           the
           occasion
           and
           design
           of
           each
           particular
           observed
           in
           the
           management
           of
           this
           whole
           Fraud
           .
           And
           I
           know
           not
           what
           can
           be
           desired
           more
           for
           the
           Conviction
           of
           it
           at
           this
           distance
           of
           time
           ,
           and
           loss
           of
           
             Original
             Monuments
          
           .
        
         
           §
           .
           XLVIII
           .
           NOR
           can
           I
           see
           that
           this
           discovery
           will
           in
           the
           least
           injure
           the
           Cause
           for
           which
           those
           Pious
           as
           well
           as
           Learned
           Persons
           have
           been
           concerned
           ,
           who
           have
           hitherto
           made
           use
           of
           this
           Author
           for
           expounding
           or
           confirming
           some
           Historical
           or
           Philosophical
           passages
           of
           Scripture
           .
           If
           there
           were
           any
           of
           these
           
             Heathen
             Antiquities
          
           ,
           that
           could
           either
           pretend
           to
           the
           Age
           of
           the
           Scriptures
           ,
           or
           to
           that
           even
           Domestick
           Evidence
           of
           being
           genuine
           ,
           there
           might
           then
           be
           some
           
           pretence
           for
           reconciling
           or
           confirming
           some
           passages
           of
           the
           Scriptures
           by
           them
           for
           their
           use
           who
           did
           not
           grant
           the
           advantage
           of
           the
           Sacred
           Writers
           above
           their
           own
           in
           regard
           of
           their
           
             Divine
             Inspiration
          
           .
           But
           we
           never
           hear
           of
           any
           of
           those
           Heathen
           accounts
           of
           things
           mentioned
           in
           the
           Scriptures
           ,
           before
           the
           Translation
           of
           the
           LXXII
           put
           them
           into
           an
           Emulation
           .
           Then
           it
           was
           that
           Berosus
           ,
           and
           Manetho
           ,
           and
           Menander
           ,
           and
           Laetus
           first
           made
           and
           published
           their
           Enquiries
           .
           No
           mention
           of
           the
           
             Chaldaean
             Xisuthrus
          
           ,
           nor
           of
           the
           
             Aegyptian
             Hyesi
          
           ,
           nor
           of
           Abraham
           nor
           Moses
           ,
           nor
           the
           
             general
             Deluge
          
           in
           Ctesias
           or
           Xenophon
           ,
           or
           Herodotus
           ,
           or
           any
           of
           those
           more
           Antient
           certainly-genuine
           Writers
           .
           When
           they
           did
           publish
           them
           ,
           the
           very
           Records
           pretended
           for
           them
           make
           them
           suspicious
           of
           Forgery
           .
           They
           were
           pretended
           only
           from
           
             Sacred
             Pillar●
          
           extant
           in
           Adyta
           ,
           and
           these
           very
           Pillar●
           challenged
           in
           several
           places
           ,
           yet
           not
           accessible
           by
           any
           who
           had
           been
           desirous
           to
           convict
           them
           .
           But
           the
           Scriptures
           were
           only
           then
           Translated
           .
           The
           Originals
           were
           extant
           long
           before
           in
           
             Books
             accessible
          
           and
           intelligible
           by
           any
           who
           had
           the
           curiosity
           to
           learn
           their
           Tongue
           .
           I
           do
           not
           insist
           on
           the
           Translation
           pretended
           to
           have
           been
           in
           
           Plato's
           time
           ,
           because
           I
           find
           no
           better
           Arguments
           for
           it
           
           than
           guesses
           that
           Plato
           had
           some
           things
           from
           the
           Sacred
           Writings
           ,
           which
           I
           believe
           he
           had
           not
           ,
           besides
           that
           such
           a
           Supposition
           is
           directly
           contrary
           to
           the
           much
           better
           attested
           Story
           of
           Aristaeus
           concerning
           the
           Translation
           performed
           by
           the
           command
           of
           
             Ptolomy
             Philadelphus
          
           .
           I
           rather
           choose
           those
           more
           Antient
           instances
           of
           Theopompus
           the
           Historian
           ,
           and
           Theodectes
           the
           Poet
           ,
           who
           had
           seen
           and
           understood
           these
           Books
           of
           the
           Jews
           ,
           before
           the
           Translation
           of
           Philadelphus
           ,
           as
           we
           are
           assured
           by
           
             Demetrius
             Phalereus
          
           in
           Aristaeus
           ,
           
           besides
           that
           even
           the
           Book
           of
           Daniel
           ,
           one
           of
           the
           latest
           of
           them
           ,
           was
           yet
           shewn
           to
           Alexander
           the
           Great
           ,
           if
           we
           may
           believe
           Josephus
           .
           
           So
           that
           even
           from
           the
           Greeks
           we
           have
           as
           early
           Evidence
           of
           their
           being
           known
           ,
           as
           we
           have
           of
           their
           being
           enquired
           after
           ,
           or
           of
           their
           being
           in
           a
           capacity
           to
           understand
           them
           ;
           and
           there
           can
           be
           no
           reason
           to
           expect
           earlier
           .
           Besides
           the
           repugnancy
           of
           those
           other
           Nations
           to
           each
           other
           ,
           and
           of
           the
           different
           Authors
           even
           of
           the
           same
           Nation
           ,
           
           were
           certain
           Arguments
           that
           they
           did
           not
           write
           from
           the
           same
           uniform
           and
           true
           Records
           ,
           as
           the
           Jews
           who
           all
           agreed
           in
           the
           same
           Books
           ,
           as
           Josephus
           observes
           .
           And
           for
           the
           Pentateuch
           ,
           that
           of
           the
           Samaritanes
           must
           in
           all
           likelyhood
           have
           been
           received
           from
           them
           before
           the
           time
           of
           the
           LXXII
           .
           both
           because
           the
           Samaritanes
           were
           before
           that
           so
           exasperated
           by
           the
           Jews
           ,
           as
           that
           it
           is
           not
           likely
           they
           would
           receive
           any
           such
           thing
           from
           them
           ,
           and
           because
           it
           should
           seem
           the
           Prophets
           were
           not
           then
           collected
           by
           the
           Jews
           that
           they
           might
           have
           been
           delivered
           to
           them
           ,
           and
           because
           they
           still
           preserve
           it
           in
           the
           
             Old
             Hebrew
          
           Character
           ,
           not
           in
           that
           which
           was
           afterwards
           introduced
           by
           Esdras
           .
           Upon
           all
           these
           accounts
           it
           
           cannot
           be
           thought
           reasonable
           either
           to
           oppose
           these
           Heathen
           accounts
           to
           the
           Scriptures
           ,
           or
           to
           think
           that
           any
           thing
           can
           be
           made
           more
           creditable
           in
           the
           Scriptures
           ,
           because
           it
           is
           confirmed
           by
           the
           consent
           of
           so
           exceptionable
           Authorities
           .
           I
           have
           rather
           shewn
           that
           the
           occasion
           of
           their
           agreeing
           in
           Philosophical
           matters
           ,
           was
           rather
           their
           imitating
           and
           allowing
           the
           Authority
           of
           Moses
           ,
           and
           making
           him
           the
           Standard
           of
           their
           several
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           Which
           may
           indeed
           be
           of
           use
           for
           shewing
           Historically
           how
           that
           part
           of
           Moses
           was
           actually
           understood
           from
           those
           times
           wherein
           these
           Heathen
           accounts
           were
           first
           produced
           ;
           but
           can
           be
           of
           no
           farther
           use
           for
           shewing
           either
           the
           sense
           of
           Moses
           ,
           or
           how
           the
           antient
           first
           Deliverers
           of
           his
           Doctrine
           did
           actually
           understand
           him
           ,
           than
           as
           these
           things
           may
           be
           inferred
           ,
           or
           presumed
           ,
           from
           the
           actual
           sense
           of
           those
           later
           times
           ,
           wherein
           these
           
             Heathen
             Antiquities
          
           first
           appeared
           .
        
      
    
     
       
         
           ERRATA
           .
        
         
           PAg.
           4.
           
           Marg.
           l.
           4.
           init
           .
           Marg.
           l.
           17.
           
           Can.
           P.
           28.
           l.
           20.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           P.
           32.
           l.
           15.
           
           Asclepius
           .
           P.
           43.
           l.
           19.
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           [
           not
           a
           u
           but
           a
           Greek
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           with
           the
           first
           tayl
           cut
           off
           .
           ]
           P.
           47.
           l.
           7.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           .
           P.
           48.
           l.
           27.
           
           Jasher
           .
           P.
           57.
           
           Marg.
           l.
           3.
           —
           lon
           .
           1.
           12.
           
           P.
           58.
           l.
           27.
           disposal
           ?
           P.
           59.
           l.
           15.
           
           Diphyes
           .
           P.
           60.
           
           Marg.
           l.
           5.
           
           Sozo
           .
           P.
           61.
           l.
           5.
           
           
             V.
             C.
          
           P.
           65.
           l.
           25.
           were
           .
           P.
           78.
           l.
           10.
           
             in
             Ptolomy
          
           .
           P.
           91.
           l.
           6.
           
           
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
             〈◊〉
          
           [
           Daleth
           for
           Resh
           .
           ]
           P.
           98.
           l.
           penult
           .
           they
           .
           P.
           112
           ▪
           l.
           7.
           fictitious
           .
           P.
           116.
           l.
           13.
           
           Hycsi
           .
        
         
           FINIS
           .
        
         
      
       
         Notes, typically marginal, from the original text
         
           Notes for div A36242-e1830
           
             N.
             IX
             .
          
           
             *
             So
             
               Theodoret.
               Therap
            
             .
             II.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             And
             so
             his
             Translator
             .
             But
             I
             had
             rather
             correct
             him
             from
             Eusebius
             whom
             he
             Transcribes
             ;
             who
             ,
             in
             two
             places
             where
             he
             has
             occasion
             to
             cite
             this
             same
             passage
             ,
             agrees
             with
             himself
             ,
             and
             yet
             differs
             from
             Theodoret.
             So
             therefore
             he
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Reading
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             for
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ;
             and
             opposing
             
             Sanchoniathon's
             writing
             in
             the
             Phoenician
             to
             the
             Greek
             Translation
             of
             him
             by
             
               Philo
               Byblius
            
             ,
             and
             referring
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             to
             what
             follows
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             not
             to
             Sanchoniathon
             mentioned
             before
             ,
             
               Pr.
               Eu.
               l.
               10.
               
               X.
            
             9.
             
             And
             then
             there
             will
             appear
             no
             footsteps
             of
             any
             Etymology
             of
             his
             Name
             .
             Yet
             Bochart
             gives
             a
             likely
             Etymology
             for
             that
             purpose
             ,
             which
             ,
             if
             it
             hold
             ,
             will
             shew
             ,
             at
             least
             ,
             a
             design
             of
             
               Philo
               Byblius
            
             in
             giving
             him
             that
             particular
             Name
             .
             *
             
               Eusio
               .
               Pr.
               Ev.
               l.
            
             10.
             31.
             A.
             X.
             9.
             485.
             
             
               Theodoret
               Therap
            
             .
             II.
             
          
           
             XI
             o
             Hirami
             ,
             Ant.
             VIII
             .
             2.
             p.
             259.
             
             Ed.
             Gene.
             XII
             o
             c.
             App.
             l.
             1.
             p.
             1043.
             
          
           
             Vid.
             Joseph
             .
             Ant.
             VIII
             .
             2.
             
             Cont.
             Appion
             .
             L.
             1.
             
             
               Theoph.
               Antioch
            
             .
             L.
             111.
             ad
             .
             Autolyc
             .
          
           
             Pr.
             Eu.
             l.
             9.
             p.
             31.
             
             B.
             
          
           
             Chron.
             L.
             11
             in
             it
             .
          
           
             Tertul.
             de
             Pal
             c.
             2.
             ubi
             Salmas
             .
             &
             à
             
               Cerda
               .
               Eus
            
             .
             Pr.
             Ev.
             x.
             9.
             p.
             485.
             486.
             
             Macrob
             .
             in
             somn
             .
             Scip.
             11.
             19.
             
             Oros
             .
             L.
             1.
             
             Chron.
             Con.
             Aegypt
             .
             Sec.
             XVII
             .
             p.
             522.
             
             Edit
             .
             Lips
             .
          
           
             Eus
             .
             Chron.
             Herodot
             .
             L.
             1.
             c.
             
          
           
             Appian
             ,
             Praef.
             
               Diox
               .
               Halicarn
            
             .
             L.
             1.
             
             
               Philo
               ap
               .
               Steph.
               Ba●●
            
             .
          
           
             
               Philo
               Byblius
            
             ap
             .
             Eus
             .
             Pr.
             Ev.
             l.
             9.
             31.
             
             D.
             
          
           
             Athen.
             Deipnos
             .
             L.
             3.
             
          
           
             For
             the
             Pythagoraeans
             ,
             see
             Tim.
             Locr
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             For
             the
             
               Platonists
               ,
               Plato
            
             himself
             
               de
               Rep.
            
             L.
             3.
             v.
             S.
             Hieronym
             .
             adv
             .
             Ruff.
             L.
             1.
             
          
           
             See
             the
             words
             of
             Porphyry
             in
             Eus
             .
             Pr.
             Ev.
             l.
             9.
             
             X.
             9.
             
             Theodoret
             Therap
             .
             11.
             
          
           
             *
             §.
             36.
             
          
           
             a
             Therap
             .
             11.
             111.
             from
             Eus
             .
             Pr.
             Ev.
             x.
             9.
             
          
           
             b
             Cont.
             Julian
             .
             l.
             vi
             
          
           
             Strom.
             VI.
             p.
             617.
             
             A.
             
          
           
             Cod.
             CXI
             .
          
           
             Stromat
             .
             1.
             
          
           
             Pr.
             Ev.
             l.
             9.
             
          
           
             Bochart
             conceives
             the
             Physiology
             or
             Theogony
             to
             have
             been
             a
             distinct
             Book
             from
             the
             History
             .
             But
             see
             what
             is
             said
             hereafter
             .
          
           
             Voce
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             Scaliger
             ,
             in
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             
               Just
               .
               Mart.
            
             Paraen
             .
             p.
             13.
             
          
           
             Ad
             Autolyc
             .
             L.
             111.
             
          
           
             
               Euseb
               .
               Eccl.
               Hist
            
             .
             IV.
             16.
             
             He
             only
             sayes
             that
             Crescens
             had
             endeavoured
             the
             death
             of
             St.
             Justin
             (
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             is
             his
             Word
             )
             but
             he
             has
             not
             the
             least
             intimation
             that
             it
             was
             in
             his
             power
             to
             accomplish
             it
             .
             What
             he
             sayes
             was
             only
             taken
             from
             Justins
             own
             words
             in
             his
             
               Apology
               .
               Or.
            
             adv
             .
             Graec.
             p.
             171
             &
             ap
             .
             Euseb
             .
             Pr.
             Ev.
             X.
             2.
             p.
             493.
             
             Strom.
             1.
             
          
           
             Apolog.
             c.
             19.
             
          
           
             C.
             Cels
             .
             lib.
             1.
             p.
             13.
             14.
             
          
           
             *
             When
             they
             were
             made
             Liberti
             they
             were
             not
             only
             made
             Romans
             ,
             but
             taken
             into
             the
             Families
             of
             their
             Patrons
             ,
             as
             appears
             from
             the
             Inscriptions
             of
             their
             
               Family
               Sepulchres
            
             ,
             which
             were
             generally
             conceived
             in
             that
             Form
             ,
             
               FILIIS
               ET
               EILIABuS
               ,
               LIBERTIS
               ET
               LIBERTABVS
               POSTERIS
               QVE
               EORVM
               .
            
             And
             then
             how
             proper
             was
             it
             for
             them
             to
             receive
             the
             Gentile
             name
             of
             their
             
               Patrons
               Family
            
             ?
          
           
             See
             Suid.
             in
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             1
             ap
             .
             Orig
             L.
             v.
             p.
             272.
             
          
           
             2
             ap
             .
             Orig
             L.
             VI.
             p.
             326.
             &
             ubi
             suprà
             .
          
           
             Vid.
             Bochart
             .
             Chanaan
             L.
             11.
             c.
             17.
             
             Joseph
             .
             Ant.
             VIII
             .
             2.
             c.
             Appion
             .
             L.
             1
             
          
           
             
               Theoph.
               Ant.
            
             L.
             111.
             ad
             Autolyc
             .
          
           
             Ant.
             l.
             8.
             
          
           
             Jamblich
             .
             de
             vita
             Pythag
             .
          
           
             Orat.
             adv
             .
             
               Graec.
               Chaetus
            
             .
             But
             Asitus
             in
             a
             fragment
             of
             the
             Oration
             ,
             as
             quoted
             by
             Euseb
             .
             Pr.
             Ev.
             X.
             11.
             
             But
             Bochart
             corrects
             it
             Laetus
             ,
             and
             rightly
             
               Geogr.
               Lib.
            
             XVI
             .
          
           
             Vid.
             Plutarch
             de
             Isid
             .
             &
             Osirid
             .
             Lactant
             .
             Div.
             Inst
             .
             L.
             11.
             
             Ap.
             Simpl.
             in
             Arist
             .
             de
             Caelo
             .
             L.
             11.
             
             Com.
             16.
             
             Plin.
             Nat.
             Hist
             .
             VII
             .
             56.
             
          
           
             Plutarch
             .
             de
             Isid
             .
             Osirid
             .
             p.
             360.
             
          
           
             
               Clem.
               Alex.
            
             Strom.
             1.
             p.
             303.
             
          
           
             Euseb
             .
             Gr.
             p.
             6.
             
          
           
             Cassian
             .
             Coll.
             viii
             .
             21
             
          
           
             
               Clem.
               Alexandrin
            
             .
             Strom.
             VI.
             p.
             642.
             
             A.
             
          
           
             Plutarch
             .
             de
             Isid
             .
             &
             Osirid
             .
          
           
             1
             Horus
             Apoll.
             C.
             3.
             
             Plutarch
             .
             de
             Isid
             .
             &
             Osi
             .
             Chalcidius
             ,
             in
             Pla.
             Timaeum
             malè
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Porphyr
             .
             
               de
               antr
               .
               Nymphar
            
             .
          
           
             2
             Clem.
             Alexand.
             
               Strom.
               I.
               p.
               335.
               
               C.
               
            
          
           
             De
             die
             nat
             .
             c.
             18.
             
          
           
             Lactant.
             Div.
             Inst
             .
             L.
             1.
             c.
             11.
             
          
           
             In
             loc
             Eus
             .
             Chr.
             Graec.
             p.
             6.
             
          
           
             1
             So
             Concharis
             is
             reckoned
             in
             the
             XVI
             .
             Dynasty
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Syncell
             .
             p.
             103.
             
             C.
             
          
           
             2
             Strom.
             I.
             
          
           
             3
             Ptol.
             L.
             IV.
             c.
             ult
             .
             p.
             104.
             
          
           
             *
             Censor
             .
             de
             d.
             nat
             .
             c.
             18.
             
          
           
             *
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Plutarch
             .
             de
             Isid
             .
             &
             Osirid
             .
             p.
             367.
             
             C.
             And
             a
             little
             after
             :
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Where
             we
             have
             the
             signification
             of
             Seth
             in
             the
             
               Egyptian
               Tongue
            
             ,
             and
             the
             reason
             why
             the
             Sun
             and
             Typhon
             were
             called
             so
             .
             Again
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             371.
             
             B.
             Again
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             p.
             376.
             
             A.
             
          
           
             
               Theoph.
               Antioch
            
             .
             L.
             III.
             ad
             Autolyc
             
          
           
             Ant.
             l.
             3.
             
          
           
             Bochart
             .
             Chanaan
             L.
             11.
             c.
             2.
             
          
           
             
               Ammian
               Marcellin
            
             .
             L.
             22.
             
             Vales
             .
             in
             loc
             .
             Sir
             
               John
               Marsham
            
             .
             Chro.
             Can.
             Sec.
             1.
             p.
             39.
             
             Ed.
             Lips
             .
          
           
             Ib.
             p.
             413.
             
          
           
             Vid.
             Platon
             in
             Tim.
             qui
             ea
             habuit
             ab
             Aegyptiis
          
           
             Ammian
             ,
             L.
             XXII
             .
          
           
             Ap.
             Plin.
             N.
             H.
             VII
             .
             56.
             
          
           
             *
             Philo
             Byblius
             
               says
               so
               expresly
               in
            
             Euseb
             .
             
               Pr.
               Ev.
               l.
               9.
               p.
               32.
               
               A.
               
            
          
           
             In
             Phaedr
             .
             p.
             213.
             
          
           
             Ap.
             Plutarch
             .
             de
             Is
             .
             &
             Osirid
             .
          
           
             De
             Phoen.
             Col.
             11.
             17.
             
          
           
             Porphyr
             .
             de
             vit
             .
             Pythag.
             p.
             183.
             vid.
             Not.
             Holsten
             .
          
           
             Apud
             Euse
             .
             Pr.
             Ev.
             1.
             10.
             p.
             36.
             
             A.
             39.
             
             B.
             
          
           
             De
             Nat.
             Deor.
             L.
             III
             
          
           
             Arnob.
             adv
             .
             Gent.
             L.
             IV.
             
          
           
             Sanchon
             .
             apud
             Eus
             .
             Pr.
             Ev.
             l.
             9.
             p.
             32.
             
             B.
             
          
           
             Ap.
             Eus
             .
             ib.
             p.
             39.
             
             C.
             
          
           
             Ib.
             p.
             40.
             
             B.
             
          
           
             Strom.
             vi
             .
          
           
             
               Sacrarum
               literarum
               peritos
               facit
            
             .
             Jul.
             Firmic
             Mathes
             .
             Lib.
             111.
             c.
             8.
             
             Euseb
             .
             Pr.
             Ev.
             l.
             10.
             p.
             36.
             
             A.
             
          
           
             Ap.
             Euseb
             .
             Gr.
             p.
             6.
             
             Ed.
             Scaliger
             .
          
           
             Stob.
             Eclog.
             Phys
             .
          
           
             Macrob.
             in
             somn
             .
             Scipion
             .
             L.
             1.
             c.
             2.
             
          
           
             Jud.
             VI.
             32.
             
          
           
             Jud.
             VIII
             .
             27.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             Verba
             Porphyrii
             ap
             .
             Euseb
             .
             Pr.
             Ev.
             l
             9.
             31.
             
             A.
             
          
           
             Ph.
             Col.
             11.
             17.
             
             Judg.
             VIII
             33.
             
          
           
             Judg
             VIII
             27.
             
             Judg.
             IV.
             4.
             
          
           
             Phoen.
             Col.
             11.
             12.
             
          
           
             Suid.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             ap
             .
             Joseph
             .
             
               c.
               Ap.
            
             1.
             1057.
             
          
           
             Just
             .
             Hist
             .
             XXXVI
             .
             2.
             
          
           
             *
             §
             38.
             
          
           
             By
             the
             Name
             of
             Saturn
             ap
             .
             Eus
             .
             Pr.
             Ev.
             l.
             10.
             p.
             36.
             
             C.
             p.
             38.
             
             D.
             
          
           
             Clem.
             ad
             Corinth
             .
             Ep.
             1.
             
             §.
             10.
             
          
           
             P.
             40.
             D.
             P.
             38.
             
             D.
             
          
           
             Ap.
             Euseb
             .
             Pr.
             Ev.
             l.
             10
             p.
             35.
             C.
             
          
           
             ●log
             .
             287.
             
          
           
             Str.
             1
             〈…〉
             430.
             
          
           
             La
             〈…〉
             .
             p.
             84
             
          
           
             〈…〉
             .
          
           
             〈…〉
             crip
             .
             ●VII
             .
             Eus
             .
             〈…〉
             l.
             9.
             
             D.
             〈…〉
             1.
             
             Cl.
             Prot.
             〈…〉
             10.
             
             D.
             
          
           
             L.
             11.
             
             Bibl.
             ex
             Ctesiâ
             .
          
           
             Ap.
             Euseb
             .
             ib.
             p.
             36.
             A.
             
          
           
             ●useb
             .
             37.
             
          
           
             ●words
             ,
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             〈◊〉
             p.
             36.
             because
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             p.
             37.
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             &c.
             &
             p.
             39.
             ●he
             quotes
             Hesiod
             ,
             &c.
             
          
           
             Bochart
             .
             de
             Phoen.
             Colon
             .
             12.
             
          
           
             Ib.
             p.
             36.
             
             A.
             
          
           
             1
             Ap.
             Eus
             .
             Pr.
             Ev.
             l.
             10.
             p.
             38.
             
             D.
             &
             p.
             40.
             
             C.
             
          
           
             2
             〈…〉
             9.
             
             B.
             
          
           
             〈…〉
             .
             A.
             
          
           
             〈…〉
             
          
           
             *
             For
             she
             is
             made
             the
             Daughter
             of
             Saturn
             ,
             p.
             36.
             
             D.
             But
             Esculapius
             is
             made
             the
             Son
             of
             Syduc
             ,
             the
             Brother
             of
             Misor
             ,
             whose
             Son
             Mercury
             is
             said
             to
             have
             been
             Counsellor
             to
             Saturn
             as
             soon
             as
             he
             was
             come
             to
             Mans
             Estate
             ,
             p.
             36.
             
             D.
             And
             the
             Posterity
             of
             the
             Dioscuri
             are
             made
             contemporary
             with
             Saturn
             p.
             37.
             B.
             Which
             Dioscuri
             themselves
             were
             Sons
             of
             Syduc
             ,
             and
             consequently
             Brethren
             to
             Aesculapius
             .
             See
             p.
             36.
             
             A.
             
          
           
             Damasc
             .
             vit
             .
             Isidor
             .
             ap
             .
             Phot.
             Cod.
             ccxl
             11.
             p.
             1073.
             
          
           
             ●
             3.
             
             D.
             
          
           
             〈…〉
             111.
             
             Zozo
             .
             Eccl.
             1.
             4.
             
          
           
             1
             Plin.
             Nat.
             Hist
             .
             XXX
             .
             c.
             1.
             
          
           
             2
             Plin.
             Nat.
             Hist
             .
             XXX
             .
             c.
             1.
             
          
           
             3
             Porphyr
             .
             de
             Abst
             .
             11.
             56.
             
          
           
             〈…〉
             
          
           
             C.
             App.
             1.
             1037.
             
             F.
             
          
           
             Cont.
             Appion
             .
             L.
             1.
             p.
             1048.
             
             B.
             11.
             p.
             1063
             F.
             
          
           
             Cont.
             App.
             L.
             1.
             p.
             1039.
             
             C.
             
          
           
             C.
             Appion
             .
             L.
             1.
             p.
             1043.
             F.
             Antiq.
             viii
             .
             ●
             .
             p.
             258.
             
             F.
             ●
             .
             Appion
             .
             ●
             .
             p.
             1042.
             
             ●
             .
          
           
             Nat.
             Hist
             .
             v.
             17.
             de
             Abstin
             .
             IV.
             §.
             11.
             &c.
             
          
           
             Praef.
             ad
             Antiq.
             in
             fin
             .
             &
             Ant.
             xx
             .
             9.
             &
             alibi
             saepe
             .
          
           
             Prooem
             .
             ad
             vit
             .
             Philos
             .
             p.
             3.
             
             B.
             
          
           
             Numen
             .
             ap
             .
             Orig.
             c.
             Cels
             .
             1.
             p.
             13.
             
             &
             Eus
             .
             Pr.
             Ev.
             IX
             .
             7.
             
          
           
             Parnaetic
             .
             p.
             12.
             
          
           
             Ap.
             Euseb
             .
             Pr.
             Ev.
             X.
             10.
             
          
           
             Ap.
             Joseph
             .
             cont
             .
             Appion
             .
             L.
             1.
             p.
             1057.
             
             B.
             
          
           
             Manetho
             ap
             .
             Joseph
             .
             cont
             .
             Appion
             .
             L.
             1.
             p.
             1053
             A.
             &
             1054.
             
             A.
             1055.
             
             C.
             
          
           
             Demetrius
             ap
             .
             Euseb
             .
             Pr.
             Ev.
             IX
             .
             21.
             
          
           
             1
             
               Philo
               Jud.
            
             de
             vit
             .
             Mos
             .
             Lib.
             1.
             p.
             606.
             
             B.
             
               Clem.
               Al.
            
             Strom.
             1.
             p.
             343.
             
             C.
             D.
             
          
           
             L.
             III.
             adv
             .
             Christian
             .
             ap
             .
             Euseb
             .
             Eccl
             Hist
             .
             VI.
             19.
             
          
           
             
               Orig.
               c.
               Cels
            
             .
             1.
             p.
             13.
             
             IV.
             p.
             198.
             199
             
          
           
             De
             antr
             .
             Nymph
             .
             P.
             256.
             
          
           
             *
             He
             reckons
             Moses
             among
             those
             who
             make
             matter
             to
             have
             a
             beginning
             .
             p.
             372.
             
             
               Edit
               .
               Meursii
            
             .
             But
             he
             afterwards
             joyns
             himself
             with
             those
             who
             make
             it
             Eternal
             .
             p.
             376.
             401.
             409.
             410.
             
             &c.
             Besides
             his
             saying
             concerning
             
               Moses
               ,
               divinâ
               ,
               ut
               ferunt
               ,
               Inspiratione
               vegetatus
               ,
            
             plainly
             implies
             ,
             that
             he
             did
             not
             believe
             him
             so
             inspired
             himself
             ,
             but
             that
             he
             only
             delivered
             herein
             the
             Sense
             of
             others
             .
          
           
             Athen.
             Deipnos
             .
             VII
             .
             6.
             vid.
             Menag
             .
             in
             Laert
             .
             L.
             VII
             .
             p.
             186.
             
          
           
             Eclog.
             Physic
             .
          
           
             De
             Antr.
             Nymph
             .
             p.
             263.
             
          
           
             To
             him
             Persius
             writes
             Sat.
             V.
             Lib.
             XI
             .
             Ep.
             58.
             
             
               Nat.
               Quaest
            
             .
             L.
             VII
             .
             C.
             5.
             confer
             .
             Orig
             .
             c.
             Cels
             .
             l.
             p.
             45.
             
          
           
             In
             Euseb
             .
             Graec.
             p.
             6.
             
          
           
             1
             De
             Isid
             .
             &
             Osirid
             .
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             &c.
             p.
             375.
             
             F.
             
          
           
             2
             He
             quotes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             concerning
             the
             marks
             of
             Apis
             ,
             probably
             out
             of
             those
             Two
             and
             Forty
             
               Mystical
               Books
            
             of
             Hermes
             ,
             which
             contained
             the
             Rituals
             of
             the
             
               Aegyptian
               Priests
            
             ,
             mentioned
             by
             
               Clemens
               Alexandrinus
            
             ,
             unless
             possibly
             he
             did
             not
             mean
             a
             Book
             ,
             but
             a
             Tradition
             Fathered
             upon
             Hermes
             ,
             like
             those
             mentioned
             by
             Manetho
             .
          
           
             *
             Vind.
             Ign.
             
          
           
             Poemand
             .
             c.
             3.
             25.
             
          
           
             Ib.
             c.
             3.
             17.
             
          
           
             De
             Mund.
             Opif.
             p.
             5.
             E
             
          
           
             Strom.
             vi
             .
             p.
             633.
             
          
           
             Ap.
             Euseb
             .
             Pr.
             Ev.
             xv
             .
             20.
             
          
           
             Artap
             .
             ap
             .
             Eus
             .
             Pr.
             Ev.
             ix
             .
             27.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             ap
             .
             
               Eus
               .
               b.
            
             Pr.
             Ev.
             l.
             10.
             p.
             37.
             
             A.
             and
             from
             him
             Stephanus
             .
             Nat.
             Hist
             .
             v.
             20.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             
               &c.
               Porphyr
            
             .
             ap
             .
             Euseb
             .
             Pr.
             Ev.
             l.
             9.
             p.
             31.
             
             B.
             
          
           
             Pr.
             Ev.
             l.
             10.
             p.
             40.
             
             B.
             
          
           
             Pr.
             Ev.
             iv
             .
             16.
             p.
             156.
             
             D.
             
          
           
             *
             Thus
             it
             appears
             from
             the
             abrupt
             beginnings
             of
             many
             of
             
             Philo's
             Works
             ,
             that
             they
             were
             designed
             to
             continue
             others
             ,
             though
             of
             
               different
               Titles
            
             .
             So
             St.
             Lukes
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             was
             his
             Gospel
             ,
             his
             Second
             is
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             written
             ,
             no
             doubt
             at
             the
             same
             time
             ,
             and
             intended
             to
             continue
             the
             same
             History
             where
             his
             Gospel
             left
             it
             .
             So
             Josephus
             after
             his
             Antiquities
             ,
             immediately
             subjoyned
             his
             Life
             ,
             (
             as
             has
             already
             been
             observed
             by
             the
             most
             Learned
             Dr.
             
               Isaac
               Vossius
            
             )
             and
             after
             his
             Life
             his
             Books
             against
             Appion
             ,
             yet
             so
             as
             that
             his
             Life
             and
             his
             
               Two
               Books
            
             against
             Appion
             kept
             their
             distinct
             Titles
             ,
             none
             ever
             mentioning
             any
             more
             than
             Twenty
             Books
             of
             his
             Antiquities
             ,
             excepting
             Cassiodore
             ,
             who
             reckons
             Two
             and
             twenty
             ,
             
               Div.
               Lect.
               c.
            
             17.
             
             No
             doubt
             the
             Two
             odd
             Books
             were
             those
             against
             Appion
             .
             So
             that
             it
             seems
             his
             Life
             ,
             though
             added
             as
             an
             Appendix
             to
             his
             Twentieth
             Book
             ,
             yet
             did
             not
             encrease
             the
             Number
             .
             So
             〈◊〉
             Antiochenus's
             Third
             Book
             
               Ad
               Autolye
            
             .
             was
             not
             Antiently
             called
             the
             Third
             Book
             as
             it
             is
             now
             ,
             but
             by
             a
             proper
             Title
             ,
             
               Liber
               de
               Temporibus
               ad
               Autolyc
            
             .
             as
             appears
             from
             
               Lactantius
               ,
               Div.
               Inst
            
             .
             l.
             23.
             and
             it
             plainly
             begins
             with
             a
             new
             address
             ,
             as
             if
             designing
             a
             new
             Argument
             .
             So
             Clemens
             Alexandrinus's
             
               Protreptick
               ,
               Paedagogus
            
             and
             Stromat
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             carry
             on
             the
             same
             design
             .
             So
             
             Eusebius's
             Book
             
               De
               Martyribus
               Palaestinae
            
             plainly
             connects
             with
             the
             end
             of
             the
             
               Eighth
               Book
            
             of
             his
             
               Ecclesiastical
               History
            
             ,
             yet
             so
             as
             not
             to
             disturb
             the
             account
             of
             his
             
               Ten
               Books
            
             of
             that
             whole
             work
             .
             So
             the
             same
             
             Eusebius's
             Three
             Books
             against
             
               Marcellus
               Ancyranus
            
             ,
             and
             Two
             
               De
               Ecclesiasticâ
               Theologiâ
            
             belong
             plainly
             to
             the
             same
             work
             .
             So
             the
             Seven
             Books
             of
             Lactantius
             of
             
               Divine
               Institutions
            
             ,
             have
             every
             one
             of
             them
             distinct
             Titles
             .
             But
             the
             instance
             of
             the
             Books
             of
             
               Lucifer
               Calaritanus
            
             is
             most
             remarkable
             .
             They
             were
             all
             designed
             as
             parts
             of
             the
             same
             work
             ,
             written
             continuedly
             ,
             and
             intended
             to
             be
             presented
             at
             the
             same
             time
             to
             the
             Emperour
             Constantius
             .
             Yet
             no
             continuation
             of
             any
             one
             number
             of
             Books
             ,
             or
             Title
             .
             There
             are
             Two
             in
             defence
             of
             Athanasius
             ,
             one
             
               De
               Regibus
               Apostaticis
            
             ,
             another
             
               De
               non
               conveniendo
               cum
               Haereticis
            
             ,
             another
             
               De
               non
               ●arcendo
               in
               Deum
               delinquentibus
               ,
            
             and
             lastly
             ,
             one
             
               De
               eo
               quòd
               moriendum
               set
               pro
               Dei
               filio
               .
            
             I
             have
             been
             the
             more
             particular
             in
             these
             instances
             ,
             because
             as
             the
             Observations
             are
             useful
             ,
             so
             I
             have
             not
             found
             them
             commonly
             taken
             notice
             of
             .
          
           
             Joseph
             .
             c.
             Appion
             .
             L.
             1.
             p.
             1042.
             
             B.
             1043.
             
             F.
             &
             apud
             Eus
             .
             Pr.
             Ev.
             X.
             13.
             
             From
             whom
             Theophilus
             Antiochenus's
             account
             of
             that
             same
             Number
             from
             the
             same
             Authority
             is
             to
             be
             corrected
             L.
             iii.
             
               ad
               Autolyc
            
             .
             cxliii
             .
             for
             cxxxiv.
             And
             Lactantius
             who
             usually
             followed
             Theophilus
             in
             his
             Chronology
             has
             cxl
             .
             neglecting
             the
             smaller
             number
             .
             
               Div.
               Inst
            
             .
             iv
             .
             8.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             Porph.
             ap
             .
             Eus
             .
             Pr.
             Ev.
             l.
             9.
             p.
             31.
             
             D.
             
          
           
             Appian
             .
             Punic
             .
             init
             .
          
           
             Chron.
             L.
             ii
             .
             Num.
             Euseb
             .
             971.
             
          
           
             Menander
             &
             Laetus
             ap
             .
             
               Cl.
               Alex.
            
             Strom.
             1.
             p.
             326.
             
          
           
             Jamblich
             .
             
               de
               vit
            
             .
             Pythagor
             .
             Porphyr
             .
             vit
             .
             Pythag
             .
             Plutarch
             .
             Solon
             
               &
               de
            
             Isid
             .
             &
             Osirid
             .
             Clem.
             Al.
             
               Strom.
               1.
               p.
            
             303.
             
          
           
             In
             Tim.
             init
             .
          
           
             Ap.
             Euseb
             .
             Chr.
             Gr.
             p.
             6.
             
          
           
             Cont.
             Appion
             .
             L.
             1.
             p.
             1036.
             
          
           
             Antiq.
             xvi
             .
             11.
             p.
             563.
             
             E.
             cont
             .
             Appion
             .
             L.
             1.
             p.
             1038.
             
             A.
             
          
           
             Theodoret.
             Therap
             .
             ii
             .
          
           
             Bibliothec.
             L.
             ii
             .
          
           
             Chaerem●n
             ap
             .
             Joseph
             .
             C.
             Appion
             .
             
               L.
               1.
               p.
               1057.
               
               B.
               
            
          
           
             Osarsiph
             ap
             .
             Maneth
             .
             Jos
             .
             C.
             Appion
             .
             
               L.
               1.
               p.
               1054.
               
               A
            
             Tisithen
             ap
             .
             Chaeremon
             .
             Joseph
             .
             ib.
             p.
             1057.
             
             B.
             
          
           
             Joachim
             .
             &
             Melchi
             after
             his
             Assumption
             into
             Heaven
             .
             
               Clem.
               Alexandr
            
             .
             Strom.
             1.
             p.
             343.
             
             C.
             
          
           
             Lysimach
             .
             ap
             .
             Joseph
             .
             cont
             .
             Appion
             .
             
               L.
               1.
               p.
               1058.
               
               G.
               So
            
             Eupolemus
             derives
             Hierosolyma
             quasi
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             ,
             ap
             Eus
             
               Pr.
               Ev.
               ix
            
             .
          
           
             Vid.
             Selden
             de
             Diis
             Syr.
             Syntagm
             .
             1.
             c.
             2.
             
             &
             Buxtorf
             .
          
           
             St.
             Matth.
             xxiv
             .
             51.
             
          
           
             Ap.
             Hesiod
             .
             Theogon
             .
          
           
             In
             Euseb
             .
             Gr.
             p
             6.
             
             In
             Euseb
             .
             Gr.
             p.
             6.
             &
             de
             Pr.
             Ev.
             II.
             P.
             44.
             
             C.
             
          
           
             Voce
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             
               De
               Myst
            
             .
             Aegypt
             .
             &
             Chald.
             
          
           
             *
             Joseph
             .
             c.
             Appion
             .
             L.
             1.
             1046.
             
             E.
             Lucian
             de
             laps
             .
             in
             salut
             .
             S.
             Hieronym
             .
             adv
             .
             
               Rufin
               .
               Plutarch
            
             .
             de
             Fort.
             Alexand.
             L.
             1.
             p.
             328.
             
             A.
             Porphyr
             .
             vit
             .
             Pythag.
             p.
             208.
             
             
               Claudian
               .
               Mam
            
             de
             Stat.
             Anim.
             L.
             11.
             
             C.
             3.
             
          
           
             *
             Laert.
             L.
             111.
             
             Platon
             .
             p.
             78.
             
             B.
             The
             same
             Athenaeus
             sayes
             concerning
             Gorgias
             and
             Phaedon
             Deipnos
             .
             L.
             xi
             .
             c.
             15.
             p.
             505.
             2.
             507.
             
             B.
             
          
           
             *
             
               Clem.
               Al.
            
             Str.
             1.
             p.
             304.
             
             D.
             
          
           
             *
             Eupolem
             .
             ap
             .
             Eus
             .
             Pr.
             Ev.
             L.
             ix
             
          
           
             Fragm
             .
             ap
             .
             Stob.
             Eclog
             Phys
             .
             &
             Lactant.
             Div.
             Inst
             .
             ii
             15
             ,
             16.
             
          
           
             1
             Expresly
             owned
             by
             Cicero
             Ep.
             ad
             Varron
             .
             ante
             Quaest
             .
             Academ
             .
             &
             Macrob.
             Saturnal
             .
             L.
             1.
             
             C.
             1.
             
          
           
             Artapan
             .
             apud
             Euseb
             .
             Pr.
             Ev.
             ix
             .
             27.
             p.
             432.
             
             D.
             Joseph
             .
             Ant.
             ii
             .
             5.
             
          
           
             Joseph
             .
             Ant.
             xii
             .
             15.
             xiii
             .
             6.
             xx
             .
             8.
             
             Bell.
             Jud.
             vii
             .
             30.
             
          
           
             Vid.
             Selden
             de
             Success
             .
             in
             Pontif.
             Hebr.
             L.
             ii
             .
             c.
             8.
             
          
           
             Ap.
             Euseb
             .
             Pr.
             Ev.
             i.
             10.
             p.
             39.
             
             C.
             
          
           
             Ib.
             p
             40.
             
             B.
             
          
           
             Philo
             Bybl
             .
             ap
             .
             Eus
             .
             Pr.
             Ev.
             l.
             9.
             
          
           
             Ap.
             Euseb
             .
             Pr.
             Ev.
             L.
             10.
             p.
             39.
             
             C.
             
          
           
             Vid.
             Porphyr
             .
             de
             Antr.
             Nymphar
             .
          
           
             Philo
             ap
             .
             Euseh
             .
             Pr.
             Ev.
             l.
             9.
             
          
           
             De
             Allegor
             .
             Homer
             .
          
           
             Plutarch
             .
             de
             Audiend
             .
             Poet.
             de
             ls
             .
             &
             Osirid
             .
             p.
             355.
             358.
             
             Procl
             .
             Theol.
             Plat.
             Lib.
             1.
             c.
             4.
             
             Macrob.
             Somn.
             Scip.
             L.
             1.
             c.
             2.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
             ap
             .
             Euseb
             .
             Ib.
             p.
             38.
             
             B.
             
          
           
             
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
               〈◊〉
            
             .
          
           
             Ib.
             
          
           
             1
             Aristotle
             .
             Anonym
             .
             ap
             .
             Phot.
             Cod.
             ccxlix
             .
          
           
             2
             Agatharchides
             .
             Diodor
             .
             Sicul.
             Bibl.
             L.
             1.
             
             
               Theoph
               .
               Simocatta
            
             ap
             .
             Phot.
             Cod.
             LXV
             .
          
           
             3
             Ap.
             Plutarch
             .
             de
             Plac.
             Philos
             .
             L.
             iv
             .
             c.
             1.
             
          
           
             4
             
               Diodor.
               Sic.
            
             Bib.
             L.
             1
             
          
           
             5
             
               Diodor.
               Sic.
            
             Bib.
             L.
             1
             
          
           
             6
             Senec.
             Nat.
             Quaest
             .
             iv
             .
             2.
             
          
           
             7
             Senec.
             Nat.
             Quaest
             .
             iv
             .
             2.
             
          
           
             8
             Senec.
             Nat.
             Quaest
             .
             iv
             .
             2.
             
          
           
             9
             Senec.
             Nat.
             Quaest
             .
             iv
             .
             2.
             
          
           
             10
             Lucret.
             L.
             vi
             .
          
           
             11
             Mela.
             l.
             9.
             
             
               Diodor.
               Sic.
            
             Bibl.
             L.
             1.
             
          
           
             Solon
             ,
             Plutarch
             .
             in
             Solon
             .
             
               &
               de
            
             Isid
             .
             &
             Osirid
             .
             Pythagoras
             Clem.
             Alex.
             Strom.
             1.
             
          
           
             
               Diodor.
               Sic
            
             Bibl.
             L.
             iii.
             ap
             .
             Euseb
             .
             Pr.
             Ev.
             L.
             ii
             .
          
           
             
               Plutarch
               .
               Solon
            
             .
             p.
             92.
             96.
             
          
           
             Aelian
             .
             de
             Animal
             .
             XV.
             2.
             
          
           
             Herodot
             .
             Melpom.
             
               Mela.
               14.
               8.
               
               Plin.
            
             N.
             Hist
             .
             v.
             18.
             
          
           
             Aelian
             .
             Anim
             .
             vii
             .
             2.
             
          
           
             Eupolemus
             ap
             .
             Eus
             .
             Pr.
             Ev.
             L.
             ix
             .
          
           
             §.
             40.
             
          
           
             Ap.
             Joseph
             .
             Ant.
             xii
             .
             2.
             
          
           
             Ant.
             xi
             .
             8.
             
          
           
             Cont.
             Appion
             .
             L.
             1.
             p.
             1036.
             
             F.
             
          
        
      
    
  

