created Natures; and if we consult not with _Gods_ own _Oracles_,
though the sense of a _Deity_ may be imprinted even in an _Atheists_
heart, yet so far shall he be from all right understanding of _God_,
that he will adore the _creature_ instead of the _Creator_: and when
he hath multiplied the number of his _gods_, according to the number
of the Stars in heaven, and creeping things on earth; yet still his
heart will be doubtful, whether he hath worshipped the true _God_,
nay whether the true God be not utterly unknown. For this reason the
Marriners in _Jonahs_ ship cried every man unto his _God_, _Jonah
1. 5._ Every man to his _own God_; and lest they might all mistake
the _true God_, they awaken _Jonah_ to call upon _his God_. This
uncertainty[383] attending _Idolatry_, caused the _Heathens_ to
close their Petitions with that general, _Dii deæque omnes_.[384]
The _Arabians_ perceiving the insufficiency of their _known Gods_,
dedicated their _Altars_, _Ignoto Deo_, _To the unknown God_. At
_Athens_, Saint _Paul_ found an Altar with the same inscription, _Acts
17. 23._ Hence other Neighbour-Countries were wont to swear[385] _by
him that was unknown at Athens_. From this doubt and distrust among the
_Athenians_, what _God_ was, and who he was, sprang another uncertainty
amongst them, as dangerous as the other, dividing and sharing that
undividable Unity of the _Godhead_, between I know not what Compeers
and Equals, so that they had other Altars mentioning a plurality of
gods:[386] the inscription being θεῶν ἀγνώστων, _the Altar of the
unknown Gods_, yea, the compleat and entire inscription of that Altar
which Saint _Paul_ saw, is thought to have been thus,[387] _To the gods
of ~Asia~, ~Europe~, and ~Africa~; to the unknown and strange, God_.
Which observation implieth their practice to have symbolized with other
_Heathens_ in that forementioned closure; _Dii Deæque omnes_, _O all
ye Gods and Godesses, help_. This distrust I think to be the chief
reason why they worshipped the _unknown God_; though I deny not but the
Altars might bear this Title, to conceal the name of their _Tutelar
God_, unto whose protection they had committed themselves: because the
_Heathen_ people generally conceited,[388] that if the _gods_ name,
to whom they dedicated a City, were known, then the Enemies might
by some magical incantation or charm, call him forth, and cause him
to foresake the City: For the better preventing of which manner of
evocations, the _Tyrians_, the _Lacedemonians_, and other Nations[389]
fettered and chained their _gods_, that they might not depart. Again,
it might be done in imitation of the _Jews_, who about the time of our
_Saviour_ his Incarnation, held it unlawful to pronounce that Essential
Name of God, _Jehovah_, and instead thereof would read _Adonai_. The
occasion of this concealment of the name _Jehovah_, I take to have
been originally, to prevent the blaspheming of that holy Name among
the _Heathens_, who had learned from that name to denominate their
_Idols_, _Jove_ Ἰαὼ _Iaoth_, Ἰαώια, _&c._[390] Hence afterward the
forbearing the Name became superstitious, and so far prevailed, that
they corrupted the Text for the defence thereof, _Ex. 3. 15._ This
is my name לעולם _legnolam_, _for ever_: they read לעלם _legnalem_,
_to be concealed_.[391] Though I deny not but that name was always
in some sense ineffable: namely, as _Pliny_ saith,[392] the names of
the _African_ people and Towns were ineffable, that is, such as other
Languages could not express without circumlocutions.
[383] _Serv. in Georgic. lib. 1._
[384] _Gyrald. Syntagm. 17._
[385] _Νὴ τὸν ἐν Ἀθήναις ἀγνώστον. Lucian in Philopatride._
[386] _Pausanias in Atticis._
[387] _Θεοῖς Ἀσίας, καὶ Εὐρώπης, καὶ Λιβύης, θεῷ ἀγνώστῳ καὶ
ξένῳ. Theophyl. in Act. Apost. 17. 23. It. Hieron. Tit. 1. 12._
[388] _Alex. ab. Alex. lib. 6. cap. 4. Tyraquel. in illum
locum._
[389] _Macrob. Saturn. l. 3. c. 9._
[390] _Vid. Macrob. Satur. l. 1. c. 18. It. Irenæum, lib. 2.
cap. ult. Item, Origen. contra Celsum. l. 6. fol. 76. col. 3._
[391] _Vid. P. Galatin. lib. 2. c. 10._
[392] _Plin. in Proem. lib. 5. Hist. Natur._
As those forementioned _Idolatrous_ names were nothing else but so
many depravations of the name _Jehovah_: so the Original of many other
ensuing kinds of _Idolatry_ proceeded at first from a misconstruction
of Scripture. They have learned by Tradition, that the Sun, Moon, and
Stars, had a kind of Lordship and rule over day and night, times and
seasons: Hence the superstitious ignorance of those people Deified
those lights of Heaven, and worshipped them as _gods_. Afterward
corruption prevailing, their _Apotheosis_, or _god-making Ceremonies_,
were extended to sublunary creatures, partly as _Symbola_, or
representative signs of those greater and more glorious lights; for
this reason the _Chaldeans_ worship _fire_: אור, and _Ur_, of the
_Chaldeans_, mentioned, _Gen. 11._ which signifieth _fire_ or light,
is thought to be the very _god_ of the _Chaldeans_, though in that
place the name _Ur_ be applyed to some chief City, from the name of
the Idol. Yea, the _god of_ Nahor, _Gen. 31. 53._ is thought to be no
other; partly, also the inferiour creatures were canonized for _gods_,
in way of thankfulness for the benefits received from them, for which
reason the _Sea_, the _Winds_, the _Air_, the _Earth_, and _fruits_
of the earth, _became deified_. At last, _well deserving men_; nay,
_Crocodiles_, _Serpents_, _Rats_, _Cats_, _Dogs_, _Garlick_, and
_Onions_, were reputed _gods_.
CHAP. II.
_Of ~Moloch~, ~Adram-Melech~, ~Anam-Melech~, ~Baal~, The Tabernacle of
~Molech~, ~Chiun~, ~Rempham~, Horses consecrated to the Sun, ~Thamuz~._
Of the _Idol Moloch_ we read in divers places of Scripture, _1 King.
11._ _2 King. 23. 10._ _Leviticus 18. 21._ He is sometimes called
_Moloch_, sometimes _Molech_, sometimes _Milcom_. He was the _reputed
god_, not only of the _Ammonites_, but of the _Moabites_ also.[393] He
had his name from מלך _Melac_, signifying to rule or reign. The Seventy
_Elders_ translate him, ἄρχων, βασιλεὺς, a _Prince_, or _King_. Such
_King-Idols_ were _Adram-melech_, and _Anam-melech_, the _gods_ of
_Shephervaim_, unto whom that people burnt their Children in fire.
[393] _Lorin. in Act. 7. ex Oecumen._
I take _Moloch_ and _Baal_ to be one and the same _Idol_, they were
both names of supremacy and rule, בעל _Baal_ signifieth a _Lord_ or
_Master_. And מלך _Moloch_, a _King_ or _Prince_. They had both the
same manner of sacrifice, they burnt their Sons for burnt-offerings
unto _Baal_ likewise, _Jer. 19. 5._ yea, they built the high places of
_Baal_, which are in the Valley of _Benhinnom_, to cause their Sons and
their Daughters to pass thorow the fire unto _Moloch_, _Jer. 32. 35._
In which Text the place of sacrifice is noted to be one and the same,
common to both Idols, and _Moloch_ put into the end of the verse, to
explain _Baal_ in the beginning thereof.
Some think them to be different, because the _Planet Jupiter_ was
worshipped under the name of _Baal_;[394] but the _Planet Saturn_ is
probably thought to have been worshipped under the name of _Moloch_. If
we diligently observe Histories, we shall find such a _confusion of the
Planets_, that the _Sun_, as it was sometimes called _Baal_, sometimes
_Moloch_: so it was sometimes called _Jupiter_,[395] sometimes
_Saturn_;[396] and concerning _Baal_ this is evident: Hence _Jupiter_
was called by the _Phœnicians_, _Baal-samen_, which name is derived
from the _Hebrew_, and soundeth as much as _Jupiter Olympicus_, _the
Lord of Heaven_. For _Baal_ signifieth _Lord_, and _Shamaim_, _Heaven_.
And what is this _Lord of Heaven_ in the theology of the _Heathens_,
other than the _Sun_? who may as well be stiled the _King of Heaven_,
as the _Moon_ _the Queen_. Yea, _Sanchoniatho_, as _Eusebius_ in the
forequoted place relates him, taketh all these three for one, namely,
the _Sun_, _Jupiter_, and _Baal-samen_.
[394] _August. super Judic. q. 10. Vide sis Eusebium de præpar.
lib. 1. cap. 7._
[395] _Plato apud. Macrob. Satur. l. 1. c. 23. ubi mendosè
citatur è Timæo Platonis, quod est in Phædro._
[396] _Assyrios Saturnum (quem & Solem dicunt) Junonemq;
coluisse constat. Servius in Eneid. 1._
Concerning _Saturn_, it is apparent that the _Sun_ was worshipped
under his name: But I find some Expositers to interpret _Moloch_ to be
_Mercury_,[397] others _Mars_:[398] these are but few, and the grounds
weak. It is therefore more generally and more probably thought that
he was _Saturn_, because as to _Moloch_, so to _Saturn_, the _Heathen_
people did sacrifice their _Sons_ and _Daughters_.[399] Secondly,
_Saturns_ Image differed not much from _Moloch_’s. Of _Saturns_ thus
we read,[400] _It was made of brass, wonderfull for its greatness,
whose hands reaching towards the earth, were so hollow (ready to clasp)
that the youths which were compelled to come unto him, did fall as it
were into a mighty ditch full of fire._ You shall read in a manner the
same description of _Moloch_. _Jalkut_ commenting on _Jeremy_, writeth
thus:[401] _Though all other houses of Idolatry were in Jerusalem, yet
~Moloch~ was without Jerusalem, in a place apart. How was he made? He
was an Image of brass; he had seven Chappels, and he was placed before
them, having the face of a Bullock, and hands spread abroad, like a man
that openeth his hands to receive somewhat from another: and they set
it on fire within, for it was hollow: and every man severally entred,
according to his offering. After what manner? Whosoever offered a
Fowl went into the first Chappel; he that offered a Sheep, into the
second; a Lamb, into the third; a Calf, into the fourth; a Bullock,
into the fifth; an Ox, into the sixth; and whosoever offered his Son,
into the seventh._ Thus _Moloch_ and _Saturn_ agree: _First_, in
their sacrifice: _Secondly_, in the form of their Images. Now these
_seven chappels_ built for _Moloch_, may well resemble those _seven
gates_[402] with which the _Persians_ honored the _Sun_; and as the
_seven gates_ did, so might the _seven chappels_ mystically express
the _seven Planets_, whereof the _Sun_ was _Moloch_, i. _the King and
Prince_. When they sacrificed their sons unto this _Idol_, they did
beat upon _Tabrets_ and _Drums_, that the cry of the Child might not
be heard by the Father. Thereupon was the place called תפת _Tophet_,
from תף signifying a _Drum_, as likewise from the cry of the Children,
it was called _Gehenna_, גיא signifying a valley, and נהם
roaring or crying. Some may make the question, whether that the phrase,
_The fire of Gehenna_, _Matth. 5. 22._ had its original from this fire,
wherewith the children were burnt unto _Moloch_? I answer, that in this
phrase there was not respect only unto this fire, though by the bitter
cries and ejulations of poor infants, the restless torments in Hell
might be shadowed, yet the perpetuity and everlastingness of hellish
pains I take to be signified herein by allusion unto that other fire,
kept continually burning for the consuming of dead carkasses, and
the filth brought out of _Jerusalem_.[403] For _Gehenna_ was reputed
a contemptible place without the City, in the which they burnt, by
means of a fire continually preserved there, the carkasses, filth and
garbidge of the City. The _Cabalists_[404] treating of _Gehenna_,
in this metaphorical sense, as it is applied to the pains of hell,
do distinguish of it, saying, That there is _Gehenna superiour_;
and _inferiour_, by the first they understand _bodily torments
inflicted upon the bodies of sinners in this world_: by the second
they understand the _pains of the soul in the world to come_. They
say likewise[405] that there are _Septem Gehennæ mansiones_, _Seven
degrees or mansion places in Gehenna_. 1. _Infernus._ 2. _Perditio._ 3.
_Profundum._ 4. _Taciturnitas._ 5. _Umbra mortis._ 6. _Terra inferior._
7. _Terra sitiens._ Of these _seven receptacles_, he that will mispend
his time may read according to the quotation.
[397] _מלך Molech dici volunt quasi מלאך Malach, (~i.~)
Angelus, Nuncius. Proindè interpretantur Molech Mercurium
Deorum nuncium._
[398] _R. Levi. Lev. 18. 21._
[399] _Macrob. Saturn. l. 1. c. 7._
[400] _Euseb. de præpar. l. 4. c. 7._
[401] _Jalkut. Jer. 7. fol. 97. Colum. 1._
[402] _Orig. contra Celsum. l. 6. f. 75. col. 4. It. Gyrald. in
Deorum Syntag. 7. p. 223._
[403] _D. Kimchi. Psal. 27. 13._
[404] _Capnio de Cabala p. 644._
[405] _P. Galatinus l. 12. c. 6._
It is much controversed among Expositors, whether the children in this
sacrifice _were burnt in the fire_ or only _initiated and consecrated
to ~Moloch~, passing in the middest of two fires in sign of their
consecration_? It is probable, that both were in use. _First_, the
Scripture speaketh of both. _Secondly_, the _Hebrew Doctors_ shew the
manner of both. That they were _burnt_, _Jalkut_ expressly teacheth,
and with him others accord,[406] saying, _That Molech is the name of
an Image; and the wise men of blessed memory interpret Molech to be an
universal name, denoting any whom they made to rule over them: And it
is agreed upon, that this is the abomination of the Sons of Ammon, and
this phrase, to cause to pass thorow, is as much as, to burn._ Others
say,[407] _This Idols name was Molech, and this was his worship: That
he (namely, the Father) delivered his son unto the Priests, and they
made two great fires; and they made his son pass on his feet between
both these fires._
[406] _Aben Ezra. Lev. 18, 21._
[407] _Rabbi Solomon. Lev. 18. 21._
Notwithstanding, we must not think that there were no other oblations
unto _Molech_, besides sacrificing of children: For what use then
served those other six Chappels? No: I take this oblation of
children not to have been forced on them by any superstitious law,
or tradition, binding them thereunto; but to have been reputed a
work more meritorious, because it was meerly voluntary. This I note,
because otherwise there were an apparent difference between _Baal_
and _Moloch_. For the _Baalites_ offered unto their fancied Deity a
Bullock, in that contention between them and _Eliah_, _1 Kings 18._
Bullocks, and Calves, and Lambs, were their ordinary sacrifices, the
sacrificing of their children, _extraordinary_. Yet their ordinary
sacrifices, were not always altogether void of mans blood, but
sometimes the _Priests_ would lance and cut their own flesh: which
custome, whence it had its original, I find not: only we find the like
to have been practised by the _Heathenish Priests_ in their sacrifices
to _Bellona_: _Tertullian_[408] toucheth it, but _Lactantius_[409]
treating of _Bellona_ and her _Priests_, speaketh more clearly, saying,
_They sacrificed not with any other mans blood, but with their own;
their shoulders being lanced, and with both hands brandishing naked
swords, they run and leaped up and down like mad men_. Who would not
take these _Bellonites_ to be the very _Baalites_, spoken of, _1 Kings
18._ _They leapt upon the Altar which was made ---- and cut themselves
as their manner was, with knives and lances, till the blood gushed out
upon them._
[408] _Ter. Apol. c. 9._
[409] _Lactant. c. 40._
That the opinion of pleasing _God_ by sacrificing their children
sprang from _Abraham_’s offering of _Isaac_, seemeth very probable,
and is intimated by _R. Solomon_, who bringeth in _God_ speaking
concerning _Moloch_ after this manner: _I never commanded that they
should offer up their sons for an oblation, and I never spake it unto
any of my Prophets:[410] and when I spake to_ Abraham _to sacrifice
his son, it entred not into my heart that he should sacrifice him,
but to make known his righteousness_, Yea _Porphyry_[411] treating of
_Saturn_, (who seemeth to have been this very _Moloch_) saith, that
the _Phœnicians_ called him _Israel_, and that he had by _Anobreth_
one only son called _Jeud_ in the _Phœnician_ language, (no doubt from
the _Hebrew_ _Jechid_, signifying an _only begotten_, and applied to
_Isaac_, _Gen. 22. 2._) which he offered upon an _Altar_ purposely
prepared. Who seeth not the History of _Abraham_ and _Sarah_ under the
names of _Israel_ and _Anobreth_? and the immolation of _Isaac_ under
the name of _Jeud_? and the original of this Son-sacrificing Divinity,
to have been the unwarrantable imitation of _Abraham_?
[410] _Solomon Iarchi Jer. 7. 31._
[411] _Euseb. præpar. Evang. l. 1. c. 7, p. 17._
But what! Was the _Sun_ worshipped _Idolatrously_, no otherwise? Yes,
except I am deceived, we find another manner of worship described
by _Amos_, _Chap. 5. 26._ _But ye have born the Tabernacle of your
Moloch_, and _Chiun_ your Images, the _star of your God_, which ye
made to your selves. This translation I prefer before others. First,
because the _Hebrew_ word[412] signifieth a _Tabernacle_. Secondly, it
is rendred the Tabernacle of _Moloch_, not _Siccuth_ your King, by the
_Seventy_. Thirdly, it is so repeated by Saint _Stephen_[413] _Act. 7.
43._ _Ye took up the Tabernacle of Moloch_, and the _star of your God
Remphan_, figures which ye made to worship them.
[412] _ונשאתם את סכות מלככם_
[413] _Καί ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ, καὶ τὸ ἄστρον τοῦ
θεοῦ ὑμῶν ῥαιφὰν τοὺς τύπους οὓς ἐποιήσατε ἑαυτοῖς._
Three things are to be enquired for the understanding of this
parrallel. First, what the _bearing or taking up of this Tabernacle
is_. Secondly, what Idol was pointed out by these names of _Chiun_ and
_Remphan_. Thirdly, what is meant by the _star of this God_.
_The taking up of this Tabernacle_ denoteth their worship which they
exhibited unto their Idol, by carrying him up and down in _Tabernacles_
and _Pageants_, after a solemn manner of procession: By the _Romans_
this solemnity was termed _pompa_, and the _Tent_ or _Pageant_ in which
the Idol was carried, _Thensa_, according to that, _Thensa Deorum
vehiculum_. This kind of Idolatry may seem to have had its original
among the _Heathens_ from an unwarrantable imitation of _Moses_’s
_Tabernacle_, which was nothing else but a _portable Temple_[414] to
be carried from place to place, as need required. For it cannot be
denied, but that many superstitions were derived unto the _Heathens_
from the true worship of _God_, which he himself had prescribed unto
his people. Thus, as _God_ had his _Tabernacle_, _Priests_, _Altars_,
and _Sacrifices_, so the _devil_ had his _Tabernacles_, _Priests_,
_Altars_ and _Sacrifices_. As _God_ had his _Fire ever burning upon
the Altar_, so had the _devil_ his _fire preserved burning by those
Vestal Votaries_. As _God_ had his _Propitiatory_ or Mercy seat:[415]
so had the _devil_ his _Sacros tripodas_, his _Oracles_, from which
he would speak unto them that served him. This solemn procession was
performed by the _Romans_ in the honour of the _Sun_.[416] It was
performed by the _Israelites_ in honour of their _Moloch_, who formerly
was interpreted, the _Sun_. To add unto the pomp and state of this
solemnity, both the _Romans_ and the _Israelites_ caused _great Horses_
and _Chariots_ to be led up and down. _Horses_ were consecrated to the
_Sun_ by the _Romans_, and their _Cirque place_ was sometimes called
τὸ ἱππικὸν, and ἱπποδρόμιον, an _Horse-race_.[417] And that _Chariots_
was commonly used in those pompous shewes is evident.[418] Concerning
the people of _Judah_, doth not the like practice plainly appear? _2
Kings 23._ _Josiah_ did put down the _Horses_ given to the _Sun_, and
the _Chariots of the Sun_. This kind of Idolatrous worshipping the
_Sun_ seemeth to have had its beginning from the _Persians_, who also
accounted _Horses_ holy to the _Sun_:[419] And the _Persian King_, when
he would shew himself in great state, caused an exceeding great _Horse_
to be led up and down, the which was called _Equus solis_.
[414] _οὐδὲν ναοῦ μεταφερομένου διέφερεν. Joseph. Ant._
[415] _Lev. 6. 3._
[416] _Solis honore novi grati spectacula Circi. Antiqui dixere
Patres Corrip. Afric. l. 1. num. 17. vi. Dempst._
[417] _Alex. ab Alex. lib. 3. cap. 12._
[418] _Hic illius arma, Hic currus fuit. Virgil, Æneid. 1._
[419] _Cœl. Rhodig. antiq. l. 8. c. 2._
The second inquiry is, What _Idol_ was meant by _Chiun_ and _Remphan_,
otherwise in ancient Copies called _Repham_. Not to trouble the Reader
with the various interpretations of _Expositors_, much less with the
bold adventures of others in correcting the text: by _Chiun_ we are
to understand _Hercules_, who in the _Egyptian_ language was called
_Chon_: by _Repham_ we are to understand the same _Hercules_, for
רפאים _Rephaim_, in the holy tongue signifieth _Gyant_: By _Hercules_
we may understand the Planet of the _Sun_: There are _Etymologists_
that derive _Hercules_ his name from the _Hebrew_ האיר כל, _Heircol_,
_illuminavit omnia_: the _Greek Etymology_,[420] holds correspondency
with the _Hebrew_ and both signifie that universal light which
floweth from the _Sun_ as water from a fountain. Add hereunto, that
_Porphyry_[421] interpreteth _Hercules his twelve labours_, so often
mentioned by the _Poets_, to be nothing else but the _twelve signs
of the Zodiack_, thorow which the _Sun_ passeth yearly. But some
may question, whether the name of _Hercules_ was ever known to the
_Jews_? It is probable the name was; for _Hercules_ was the _god_ of
the _Tyrians_, from whom the _Jews_ learned much _Idolatry_, as being
their near Neighbours: Yea, it is apparent, that in the time of the
_Maccabees_ the name was commonly known unto them: for _Jason_ the
_High-Priest_ sent three hundred drachmes of silver to the sacrifice of
_Hercules_, _2 Mac. 4. 19._
[420] _Heracles quid aliud est quam ἧρας κλέος (~i.~) aeris
gloria: quæ porro alia est aeris nisi solis illuminatio?
Macrob. Satur. l. 1. c. 20._
[421] _Euseb. de præp. l. 3. c. 4. p. 71._
_Thirdly_, it followeth that we should enquire, what this _star of
Remphan_ was, it is probably thought[422] that it was a certain
_star painted in the forehead of Molech_; Neither was it unusual
for the Heathen people to paint their _Idols_ with such _Symbolica
Additamenta_. _Julius Cæsar_ his Image had a _star_ depicted on the
_crown of his head_.[423]
[422] _Oecumenius. Act. 7. 43._
[423] _Sueton. in Jul. c. 88. It. Plin. hist. l. 2. c. 25.
Horat. l. 1. Od. 12._
The _Sun_ was also worshipped by the house of _Judah_, under the name
_Tamuz_; for _Tamuz_, saith _Hierom_,[424] was _Adonis_, and _Adonis_
generally interpreted the _Sun_,[425] from the _Hebrew_ _Adon_,
signifying _Dominus_, the same as _Baal_, or _Moloch_ formerly did,
namely, the _Lord_ or _Prince_ of the _Planets_. The month which we
call _June_, was by the _Hebrews_ called _Tamuz_; and the entrance of
the _Sun_ into the sign _Cancer_ was, in the _Jews Astronomy_, termed
_Tekuphu Tamuz_, the _revolution_ of _Tamuz_. Concerning _Adonis_
whom sometime ancient Authors called _Osiris_; there are two things
remarkable, ἀφανισμὸς, the _death or loss of Adonis_ and εὕρησις, the
_finding of him again_. As there was great lamentation[426] at his
loss, especially amongst the Women;[427] so was there great joy at his
_finding_. By the death or _loss of Adonis_, we are to understand the
departure of the _Sun_; by his _finding again_, we are to understand
his return. Now he seemeth to depart twice in the year: First, when
he is in the _Tropick of Cancer_, in the farthest degree Northward.
Secondly, when he is in the _Tropick of Capricorn_, in the farthest
degree Southward: answerable unto these two departures, which may be
termed ἀφανισμοὶ, _disparitions_, or _losses of the Sun_, there are two
returns immediately succeeding, which may be termed likewise εὑρήσεις,
the _findings_ or new appearings of the _Sun_. Hence we may note,
that though the _Egyptians_ celebrated their _Adonia_ in the moneth
of _November_, when the _Sun_ began to be farthest _Southward_; and
the house of _Judah_ theirs, in the month of _June_, when the _Sun_
was farthest _Northward_, yet both were for the same reasons, and in
substance they agreed. And of this the Prophet _Ezekiel_ is thought to
have spoken, _Ezek. 8. 14._ _There sate women weeping for ~Tamuz~._
[424] _Hieron. comment. 3 in Ezek._
[425] _Pier. Hierogl. l. 9. p. 68._
[426] _Nunquamq; satis quæsitus Osiris. Semper enim perdunt,
semper & inveniunt. Lucan._
[427] _Plutarch. in Alcibiade._
These solemnities were chiefly observed, between the _Byblienses_ and
the _Alexandrini_, the manner was thus:[428] When the _Byblienses_
solemnized the death or loss of _Adonis_, at that time the
_Alexandrini_ wrote a letter, this letter was inclosed in an _Ark of
Bulrushes_, therein they signified, that _Adonis_, whom they lamented,
was found again, this Ark, being after the performance of certain rites
and ceremonies, committed to the Sea, forthwith it was carried by the
stream to _Biblus_; upon the receit whereof, the lamentation of the
Women was turned into joy. Others say,[429] that this lamentation
was performed over an Image in the night season, and when they had
sufficiently lamented, a Candle was brought into the room (which
Ceremony might mystically signifie the return of the Sun) then the
Priest with a soft voice muttered this form of words[430] _Trust ye in
God, for out of pains salvation is come unto us._ There are likewise
of the _Jews_ that say[431] their _Tamuz_ was an Image whose eyes they
filled with Lead, which Lead being molten by the means of fire under
it, the Image it self seemed to weep.