ILLUSTRATIONS AND AUTHORITIES. P. 21. "Another fort of the Pagan deities, were all the greater parts of the vifible mundane fyftem, or corporeal "world.-Befides all these, the Pagans had yet another fort "of Gods, that were nothing but mere accidents, or af"fections of fubftances." P. 23. Macrobius informs us, that the more ancient Romans alfo were accuftomed to ufe Punic words. "Necnon "et Punicis Ofcisque verbis ufi funt veteres.” P. 30. The various accounts of the deluge, which have been preserved in different countries, have frequently occafioned the error of supposing that many floods have taken place at different periods. Thus Nonnus reckons up three deluges. But this opinion will foon be found untenable, if we compare them with each other; for their mutual refemblance is fo great, that it more than fufficiently establishes their identity. Tzetzes, with great propriety, afferts Noah to be the fame person as Dionyfus, and Ofiris-r Νωε, ὃς Νωε, και Διονυσος, και Οσιρις καλείται 4. He might have added, Deucalion, Ogyges, and Xisuthrus. του P. 33. Nearly the fame fignification is attributed to Mala by Jamblichus : Την δε παίδα εκ παίδων επίδεσαν, κατα την Δευτ ρικην διαλεκτον, Μαιαν €. a Cudworth's Intell. Syft. p. 226, 227. b Saturn. lib. vi. c. 4. Dionyf. lib. iii. 4 Chil. x. Hift. 335. • De Vita Pythag. c. xi. P. 35. 22 2 P. 35. The fame notion of the watery nature of the moon is mentioned by Macrobius. “Lunam vero humidiore "et velut fœmineo fexu, &cf." P. 54. Damafcius does not fpeak of darknefs as being the fole principle of the universe, according to the Egyptian cofmogony : but joins to it water and fand. Κατ' Αιγυπτίους, ἡ μεν μια των όλων αρχη σκοτος αγνωσον, τας δε δύο ύδωρ και ψαμ μον, ὡς Ἡραϊσκος· ὡς δε πρεσβύτερος αυτου Ασκληπιάδης, ψαμμου και ύδωρ. Cit. in not. ad Phornut. Theor. fed. xvii. The Egyptians alfo conceived darkness to be older than light. Το σκότος του φίλος ήγουλο πρεσβύτερον. PLUT. Symp. lib. iv. p. 670. P. 58. Philo Judæus, according to' Dr. Allix, "mainσε tains, that the two cherubims, which were over the ark, "were the symbols of the two eternal powers of God." Ibid. This form of adjuration is afcribed by the Chronicon Pafchale to Hermes Trifmegiftus. Και ταύτα ειρηκώς (Έρμης) ηύξατο λεγων. Ουρανον ορκίζω σε Θεου μεγάλου σοφον ερα γον Ιλεως εσο. Ορκίζω σε φωνην Πατρος, ἣν εφθεγξατο πρώτην, ἥνικα κόσμον άπαντα εσηρίξατο βύλη, φωνην Παρος, ἣν εφθεγξατο απρωτίσην τον μονογενη Λογον αυτού ". The fame work mentions a fingular refponfe given by an oracle to Thulis, one of the earliest Kings of Egypt, when inquiring, who that Being was, that ruled all things. Πρωτα Θεος, μετεπεία Λογος, και Πνευμα συν αυτοίς. Ταύτα δε συμφυλα παντα, και ενθομον εἰς ἐν ιοντα תנא רבי אליהו ששה אלפי שנה הוי עלמא: שני .59 .P .R * אלפי תהו שני אלפי תורה שני אלפים ימות המשיח : "Elias fays, Six thousand years are the duration of the « world. Two thoufand are, like the primeval chaos, with f Saturn. lib. i. c. 17. Allix's Judgment, p. 122. • Chron. Pafch. p. 47. * Ibid. p. 46. « out " out form; two thousand are under the influence of the "Law; and two thousand are the days of Meffias k." P. 61. The following account of the Otaheitean belief, respecting the divine mode of existence, is not a little remarkable. "The general name for Deity, in all its ramifications, is "Eatooa. Three are held fupreme, ftanding in a height of "celestial dignity, that no others can approach unto: and "what is more extraordinary, the names are personal appel"lations: "1. Tane te Medooa, the Father; "2. Oromattow 'Tooa tee te Myde, God in the Son; 66 3. Taroa Mannoo te Hooa, the Bird the Spirit1.” Ρ. 62. Πυθαγορας την μοναδα και την αορισον δυάδα εν ταις αρχαις τη Ρ. 64. Καλ' αλλον δε λόγον τον Ωκεανον εφασαν αρχηγόν είναι πάντων. Phornut. Theor. fect. viii. Kas Oungos savlny and γενεσιν υποτιθείας, περι του ύδατος, Ωκεανός, ὥσπερ γενεσις πανΤεσσι τετυκίας. PLUT. de Plac. Philof. lib. i. p. 875. P. 65. Tov Xaouç de duyalnę esi nai ñ y. PHORN. Theor. fect. xvii. P. 66. "Ante Pæana folennis ea @goara@winois nempe ro "theλe proferri folet. Cui addebant In, In, vel Iv, Ix, ut "Plutarchus in Thefeo teftatur his verbis: Eλλv lov lov 66 αναφωνειν οἱ παιωνιζούλες ειώθασι. Quid aliud vero fuiffe in “initio, to sλsλ lov, vel to tλtλeu in putemus, quam Hebræ orum hallelu-jah. Qua quidem verborum for"mula fæpius in hymnis fuis uti folent Hebræi : in prin"cipio, ut exhortentur; in fine, ut accinant et accla "ment "." "Non ipfa oracula plus exercebant antiquorum ingenia, quam programma illud, T. EI, quod templi (Delphici) fo * Gaulmin. de Vit. et Mor. Mofis, lib. iii. c. 2. See alfo Lactan. de Vita Beata, lib. vii. fect. 14. Miffion. Voyage to the South. Pacif. Ocean, p. 343. m Plut. de Plac. Philof. lib. i. p. 876. " Dickinson. Delphi Phonic. cap. vi. z3 "ribus 1 " "ribus inscribebatur-Omnium, quos fcio, rectiffime Am◄ σε monius (apud Plutarchum) το Ε1 putat effe αυτοτελή του σε θεου προσαγορευσιν και προσφωνησιν—Vocavit Deus feipfum AN Ehejeh; Græce Eu; vernacule I am. Quod no"men Dei proprium eft; ejufque effentiam diferte figni"ficat; ipfumqué a Diis falfis omnium maxime diftinguit "ac discriminat. Quocirca prifci Græciæ fapientes, ut cu"jus honori templum illud dicarant; quemque ipfi revera "colebant, myftice innuerent; facrofan&tum hoc Dei no"men templi foribus infcripferunt; tamen non totum, fed "primam ejus fyllabam tantum-Quamvis fortaffe To EI "non ab, fed à 7 Jah, poft varias tamen mutationes, "efformatum fit. Hoc autem, percontaberis, ut fieri potuit, "Equidem, modo fufius enarranti venia concedatur, often"dam. η "Primo igitur, Jah, quia Græcis agentos nas avendinyníos " erat afpiratio finalis, in IA vertitur: unde Hefychius IA, τον Θεον σημαίνει nad Epalous. IA deinde fit IH: unde " Græci olim το δαιμονιον έλεον ηξίουν είναι επιφωνουντες ΙΗ, ΙΗ. "Ideoque templum divino cultui dicatum vocabant iɛpov; "et facerdotes, iepers. Denuo, quia Græcorum aλpabntov li"teram » Simonidis ufque tempora non habuit, at ejus vice "Græci, uti folent, non IH antiquitus, fed IE fcripferunt. "Tandem igitur, ut palam fiat quomodo IE in EI transmu"tatam fuerit, pauca præmitti debent. Conftat apud eru"ditos non modo Hebræos, Arabes, aliofve Orientales, fed "et Græcos olim finiftrorsum scripfiffe. Qui primo a dex"tra finiftram verfus ftylum ducebant; atque ubi ad fini"ftram paginæ oram deyeniffent, inde, quia locus ifte prior "fe obtulit dextrorfum pergebant: iftaque linea confecta "verfus finiftram denuo recurrebant-Græci igitur, Hebræ"orum more, primam lineam finiftrorfum ducebant, ubi "vero ad finem prioris lineæ devenerant, fecundam, quia locus ifte paratior erat, a finiftra inchoabant-His jam "præmiffis, facile erit explicatu, qua olim ratione IE in EI "converfum fuerit. Quippe cum Græci fcribere Phœni"cum five Hebræorum more confueverint, vestibulo tem pli Delphici non IE fed 31 finiftram verfus infcripfe"runt°." The following remark confirms the fuppofition, that the Jerombaal of Sanchoniatho is the Gideon of Scripture. 46 "Diodorus, lib. i. prodit, quod Mofes apud Judæos le• gibus fuis infcripferit τον Ιαω επικαλούμενον θεον. Εt certe ipfa nominum harmonia indicat, eum, a quo Sanchonia"thon Berytius feriem rerum et temporum ab origine "mundi habuit, Jerombalum, Jerubbaalum feu Gedeonem "fuiffe, præfertim cum, ifto ex commercio Jerubbaalis feu "Gedeonis cum Berytiis, contigerit poft ejus fata, ut Israel"itæ conftituerent fibi Baal Berith in Deum. (Jud. viii. "33.) Fuit autem Baal Berith, dea Bapu, cujus mentio fit "in iifdem Sanchoniathonis fragmentis apud Eufebium P.” P. 68. The following is faid by Jamblichus to have been the Pythagorean oath allufive to the Tetracys. Ου μα τον άμετερη γενεη παραδόντα τετρακτον, Cudworth inclines to the opinion, that this Tetractys is really derived from the nomen tetragrammaton of the Hebrews. "The late conjecture of fome learned men amongst us seems to be much more probable, that Pytha"goras his Tetracys was really nothing else but the Tetra 66 grammaton, or that proper name of the Supreme God "amongst the Hebrews, confifting of four letters or confo"nants. Neither ought it to be wondered at, that Pytha goras, who, befides his travelling into Egypt, Perfia, and "Chaldea, and his fojourning at Sidon, is affirmed by Jofe"plus, Porphyrius, and others, to have converfed with the "Hebrews alfo, fhould be fo well acquainted with the He"brew Tetragrammaton, since it was not unknown to the "Hetrurians and Latins, their Jove being certainly nothing "elfe." • Dickin. Delphi Phænic. c. x. Þ Tribbechovius de Créat. Mundi. c. i. De Vita Pythag, c. xxix. • Cudworth's Intell. Syft. p. 376. P. 69. Z 4 |