PET – PHI

Volume II, pages 377–395 of the 1732 edition, from PET to PHI: everything printed on these pages, in order.

Continued from Peter

He then left Jerusalem, but we are not told what became of him, ‘till the Time of the Council held at Jerusalem, in the Year 51. ‘Tis likely that before this Time he made his second Journey to Rome, from whence he writ his first Epistle, about the 50th Year of the vulgar Era. a It is dated from Babylon, that is, from Rome, as the Antients have explain’d it.¹ ‘Tis thought that St. Mark, who was his Interpreter, was assisting to him in composing it, as to the Style. It is address’d to the Faithful of Bithynia, of Pontus, of Galatia, and of Cappadocia. It has a principal Regard to the converted Jews, though it speaks also of the Gentiles made Proselytes to the Church. It was sent by Silvanus, who is probably the same so famous in the Acts by the Name of Silas. It was written in Greek, and in it may be seen a Strength and Vigour not unworthy of the Prince of the Apostles.

St. Peter was obliged to leave Rome² by Order of the Emperor Claudius, who had banish’d all Jews from thence, because of the Tumults they continually rais’d there, excited by one Chrestus, as Suetonius Sueton. l. 5. c. 25.says, meaning probably by this Name Jesus Christ. The Chief of the Apostles return’d into Judea, where was held the Council of Jerusalem, in which, after a strict Examination of the Matter proposed to Peter and the Apostles, he spoke to them with much Wisdom, saying, that God having given his Holy Ghost Acts xv. 7, 8, &c.and the Gift of Faith to the Gentiles as well as to the Jews, they ought not to impose the Yoke of the Legal Observances on the new Converts, which (as he says) neither we nor our Fathers have been able to bear. But we believe, that ‘tis through the Grace of Jesus Christ that both we and they shall be saved. St. James the Less, Bishop of Jerusalem, seconded this Opinion of St. Peter; and the Council came to this Conclusion, That no new Obligation should be imposed on the Gentiles, but only that they should be required to abstain from Fornication, from the Use of Blood, and from Meats offer’d to Idols. The Resolution of this Council was written to the Faithful of Antioch, because it was there this Question was first started.

Some Time after St. Peter coming to Antioch,³ he eat and drank with the Gentiles, without regarding that Distinction of Meats enjoin’d by the Law. But after that, when some of the Faithful of Jerusalem came to Antioch, being converted Jews, St. Peter out of Fear to offend them separated himself from the converted Gentiles, and would no longer eat with them as before. St. Paul fearing, that what St. Peter did, might be interpreted, as if he had a Desire to oblige the Gentiles to Judaize, and to submit themselves to the Yoke of the Law, and so to revoke and annul what he himself had determined in the Council of Jerusalem: St. Paul, I say, withstood him to his Face, and openly expostulated with him, telling him, he was much in the wrong to endeavour to oblige the Gentiles, at least tacitly by his own Manner of acting, to live as the Jews do. St. Peter received this Reprehension with Silence and Humility, without having Recourse to his Primacy, to support what he had done; and the whole Church, says Pope PelagiusTom. 5. Concil. p. 622. b. c. d., reverences the Humility with which St. Peter submitted to the Reasons of St. Paul, and came into his Sentiments. Every body knows the Dispute heretofore agitated between St. Austin and St. Jerome, upon the Occasion of this Reproof of St. Peter by St. Paul. But as this does not belong to our Subject, we refer the Reader to the Letters of these two Fathers.

The Particulars of St. Peter’s Life are little known, from the 51st Year of the vulgar Era, in which the Council of Jerusalem was held, ‘till his last Journey to Rome, which was some Time before his Athanas. de fuga. Vide 2 Pet. i. 14.Death. Then being acquainted by Revelation, that the Time of his Death was not far off, he had a Mind to write to the Faithful that had been converted by him, to put them in mind of the Truths he had before taught them. He sent them therefore his second Epistle,⁴ in which he exhorts them to persevere in the Doctrine of the Apostles, and in the Practice of good Works, without suffering themselves to be seduced by false Teachers. ‘Tis thought he means by those the Disciples of Simon Magus. He speaks with Commendation of the Epistles of St. Paul, of which even then some ignorant Pretenders began to make an ill Use. However, for some Time the Canonicalness of this Epistle was made a Question,⁵ because it was thought to have some Difference of Style from the former Epistle. But this Diversity may proceed from the several Interpreters; for Clem. Alex. l. 7. Stromat. p. 764.the Antients tell us, that besides St. Mark he had also Glaucias for an Interpreter, whom Basilides the Arch-heretick boasted to have for his Master. Our Preface may be seen to this Epistle.⁶

St. Peter and St. Paul came to Rome about the same Time, that is, about the Year of Christ 65, where they perform’d many Miracles, and made many Converts. Simon Magus, by his Tricks, continued to deceive the People, pretending himself to be the Messiah, and even attempting to ascend into Heaven. But he having caused himself to be carry’d up into the Air by his Demons, in a fiery Chariot,⁷ St. Peter and St. Paul betook themselves to their Prayers; and then the Impostor, being forsaken of his Demons, fell down upon the Ground, and died by his Fall; not indeed immediately, but having broken his Legs, he was carry’d to Brunda, where, through Rage and Shame, he threw himself headlong from the Top of his House. This Place call’d Brunda was probably in Rome, for several of the Antients expresly affirm, that he died at Rome. St. AmbroseAmbr. Serm. 68. relates, that the Pagans being provoked against St. Peter, because of what had happen’d to Simon Magus, were in search of him to kill him, and that the Believers were urgent with him to quit Rome, in order to secure himself from their Fury. He was got already to the Gates of Rome, when he saw Jesus Christ coming in at the same Gate. Peter said to him, Lord, whither are you going? to which our Saviour answer’d, I am coming to Rome to be crucify’d over again. St. Peter understood, by these Words, that our Lord would have him stay there, and glorify him by his Death. He return’d, and related to the Faithful what had happen’d to him; he was taken and put into Prison, where, ‘tis said, he continued for nine Months. Lastly, he was crucify’d at Rome in the Via Ostia, the 29th of June, on the same Day and in the same Place that St. Paul was beheaded. We are assured that he was fix’d to the Cross or Gibbet with his Head downwards, as he had desired himself of his Executioners.⁸ This he did out of a Sense of Humility, for fear it should be thought, as St. Ambrose says, b that he affected the Glory of Jesus Christ, and the more to augment Ambros. de interpell. Job. t. 2. l. 1. c. 1.the Pain of his Execution⁹.

‘Tis said, that the Body of St. Peter was at first buried in the Catacombs, two Miles Greg. Mag. l. 3. ep. 30.from Rome, from whence it was afterwards transported to the Vatican, where it has lain ever since. His Festival is celebrated with that of St. Paul, on the 29th of June. St. Peter died in the 66th Year of the vulgar Era, after having held the Primacy of Rome for about 24 or 25 Years. His Age might be about 74 or 75 Years. It is generally agreed, Niceph. l. 2. c. 37.that St. Linus was his Successor. This is the Pourtraiture that Nicephorus gives us of St. Peter, which he has probably taken from the antient Pictures that were preserved of this Apostle. He was not fat, but pretty tall and upright, having a fair and palish Countenance. The Hair of his Head and Beard was thick, frizzled, and not long. His Eyes were black, and blood-shot, his Eye-brows protuberant and lofty, his Nose something long, and rather flat than sharp.

Vide Aug. l. 13. c. 53. de Civit. Dei.Some of the Pagans heretofore accused St. Peter of Magick, and said he had committed several evil Practices; that he had even kill’d and cut in Pieces a Child of a Year old, that he might procure Jesus Christ to be adored for three hundred and sixty-five Years, after which the Christian Religion was to cease. The Ebionites imputed Epiphan. hæres. 20. c. 15. In Excerptis Clem. p. 807. Sozomen l. 7. c. 19. Origen. de Princip.several of their Superstitions to him, among others was their bathing every Day after eating, and their abstaining from the Flesh of Animals, and all Things that proceeded from Animals. All these Forgeries they had inserted in a Book intitled, The Voyages of St. Peter, which they ascribed to St. Clement. He has been made also the Author of several Books,¹⁰ such were his Acts, his Gospel, his Revelation, a Work about Preaching, and another about Judgment. We have still a large History of St. Peter, call’d the Recognitions, imputed to St. Clement. St. Clemens of Alexandria cited the Revelation of St. Peter in his Hypotyposes. They read this false Revelation in some Churches of Palestine on Good -Friday, in the fifth Age. Origen rejects the Book of St. Peter’s Preaching; but Clemens Alexandrinus often quotes it¹¹. The Nazarene Hereticks made use of St. Peter’s Gospel. Origen relates something from it. The Orientals ascribe some Liturgies to him, but it is agreed that he had no Hand in ‘em. These Things may be seen more at large in Baronius, and M. de Tillemont, T. 1. Hist. Eccl. St. Peter, Art. 39, 40. and in M. Fabricius, Cod. Apocryph. N. T. p. 374, 761, 800, 801, 802, &c.

Euseb. l. 6. c. 12. Hist. Eccl.St. Serapion, who was Bishop of Antioch about the Year 200, for the Sake of Peace allow’d the Reading of St. Peter’s Gospel in the Church of Rhossos in Cilicia; but being inform’d afterwards that use was made of it to support the Heresy of the Docetes, he read it, and acknowledg’d the greatest Part of the Rules of this Book to be good, but that however there was a Mixture of such as were evil and false. He therefore made an Extract from it, and a Refua

Refutation of it, which he sent to the Church of Rhossos, ‘till he could have Opportunity to go thither himself in Person.

We have already observed, that St. Peter was a marry’d Man. But the Fathers inform Clem. l. 7. Stromat. Chrysost. de Virgin. c. 82.us, that after his calling to the Apostleship he renounced the Use of Marriage, and regarded his Wife afterwards only as his Sister. Some pretend that the Wife of St. Peter, as also Vide S. Arit. t. 1. Miscel. Baluz. p. 357.those of the other Apostles that were marry’d, follow’d their Husbands, and assisted them in the Preaching of the Gospel, according to their Abilities, visiting and instructing those of their own Sex.

We are assured¹² that St. Peter’s Wife suffer’d Martyrdom, and that this holy Apostle seeing her led to be put to death, cry’d out to her with great Resolution, Wife, remember the Lord. ‘Tis said also, that he had a Daughter named Petronilla, or Petrina, whose Name is to be found in some Martyrologies on the 31st of May. Clem. Alex. l. 5. Strom. p. 445. Epiphan. hæres. 30. c. 22. Aug. in Adimant. c. 17.Clemens Alexandrinus and Epiphanius acknowledge, that St. Peter had Children, and St. Austin mentions a Daughter of this Apostle. The Acts of Nereus and Achilleus relate several Things concerning her. The Bollandists may be consulted on May 31.

PETHAHIAH, or Pheteia, the Head of the nineteenth Family of the Sacerdotal Order. 1 Chron. xxiv. 16.

PETHOR, a City of Mesopotamia, of which the false Prophet Balaam was a Native. The Hebrew¹³ calls this City Pethura. Ptolemy calls it Pachora, and Eusebius Phathura. He places it in the upper Mesopotamia.¹⁴ We think it to be towards Thapsacus, beyond the Euphrates. St. Jerome in his Translation of the Book of Numbers, xxii. 5. has omitted this Name. He has only, To Balaam who dwelt upon the River of the Ammonites. He read the Hebrew otherwise than we do now. The Septuagint have it, To Balaam Son of Beor Pathura, who dwells upon the River of the Country of his People. Certain it is, that Balaam was of Mesopotamia. See Deut. xxiii. 4.

PETHUEL, or Phatuel, Father of the Prophet Joel. The Hebrews think, that the Fathers of the Prophets are also Prophets, when their Names are found mention’d in Scripture.

PETRA, the capital City of Arabia Petrea. It is appropriated to Palestine in the antient Notitia Ecclesiastica, and it was the Capital of what was call’d the Third Palestine. Sometimes Eusebius and St. Jerome also extend Palestine as far as the Red-Sea, to Elath, a City lying upon this רקםPetra. Joseph. Antiq. l. 4. c. 4, 7. Euseb. & Hieron. ad Arkem.Sea; so that it comprehended Idumea and Arabia Petrea. But it was not so in the Ages before. The old Name of Petra, they say, was Rekem, or as Josephus and Eusebius read it, Arke, or Arkeme, or Arkem. Josephus says, that the City of Rekem takes its Name from a King of Midian call’d Rekem. This is he mention’d by Moses, Numb. xxxi. 8. But we no where find in Scripture, that Rekem was the Name of a City.

In the second Book of Kings it is said,¹⁵ that Amaziah King of Judah took Selah (the Rock, the Stone) by War, and call’d the Name of it Joktheel unto this Day, as it is there said. It is commonly thought that he means the City of Petra, the Capital of Arabia Petrea, but we cannot be certain of it. Amaziah may have taken by Storm some Rock, (Selah) to which the Idumeans had fled, and may afterwards have given to this Rock the Name of Joktheel, that is, the Obedience of the Lord.

The Word Petra, in Greek, signifies a Rock, and was probably given to this City because of its Situation upon a Rock, or because it is encompass’d by Rocks, or because, as they say, the greatest part of the Houses are dug into the Rock. It is call’d also by the Antients Agra, or Hagor, whence comes the Name of Agarenians. But neither can those Names be found in Scripture; so that unless it be meant in the second of Kings, xiv. 7. and Isaiah xvi. 1. xlii. 11. under the Name of Selah, or Rock, I do not see that it is any where mention’d in Scripture.

Strab. l. 16.Strabo says, that Petra was the Capital of the Nabatheans, that the Mineans and the Gerreans brought their Perfumes thither to vend them; that the City was situate in a Plain full of Gardens, and water’d with Fountains, but all encompass’d Plin. l. 6. c. 28with Rocks. Pliny speaks of it almost in the same Terms. He says the Nabatheans inhabit the City of Petra, situated in a Plain of about two thousand Paces over, water’d by a River, and surrounded on all Sides by inaccessible Mountains. This Description is very different from that given by the Geographer of Nubia, who says, that most of the Houses of Petra were dug out of the Rock; and Herodian gives us a Nubiens. climat. 3. part. 5. Herodian. l. 3. p. 528. Dio Cassius l. 68. p. 785, 786.Description of the Capital of the Agarenians, standing upon the Point of a very high Mountain. This Author calls it Atra. Dion does not name it, but in the Manner he speaks of it, it must be upon a steep Rock, in a very dry and barren Country. Trajan besieg’d it, and tho’ he had made a Breach in it, yet he was forc’d to raise

the Siege. It appears, that the City he mentions was in Mesopotamia,¹⁶ and therefore must be very different from the City of which we are now treating.

See Cellar. Geog. vet. l. 3. c. 14.Some Geographers think, that there were more than one Petra. St. Athanasius distinguishes¹⁷ two, one in Palestine and the other in Arabia. He calls Arius or Macarius Bishop of Petra in Palestine, and Asterius Bishop of Petra in Arabia. Also the Paraphrasts Jonathan and Onkelos distinguish Rekem and Petra as two Vide ad Gen. xx. 1. xvi. 14. Joseph. Antiq. l. 3. c. 2. Antiq. l. 4. c. 4. p. 110. c. Antiq. l. 4. c. 7. p. 117.different Cities. Josephus speaks of Petra situated in the Country of the Amalekites, which is the same as Rekem or Petra, near which Aaron died; and he confounds it with Petra in the Land of the Midianites, which took its Name from King Rekem. Lastly, I am of Opinion, that we should distinguish Petra or Selah in the Country of Moab, or in the Eastern Idumea, of which Mention is made in Isaiah xvi. 1. xlii. 11. 2 Kings xiv. 7. which was afterwards call’d Joktheel, from the other Petra, call’d Rekem, situate in the South Idumea, or in Arabia Petrea, or in the Country of the Amalekites.

As to the Situation of this last City, it will be difficult enough to determine it. Strab. l. 16.Strabo places it three or four Days Journey from Jericho, and five Days Journey from the Forest of Palm-trees, which is upon Plin. l. 6. c. 28.the Red-Sea. Pliny places it six hundred Miles from Gaza, and an hundred and twenty-five Miles from the Persian Gulph. But Cellarius and Reland think that the Numbers have been changed, so that it ought to be read, an hundred and twenty-five Miles from Gaza, and six hundred Miles from the Persian Gulph. Eusebius places Theman five Miles from Petra, Carcaria a Day’s Journey from the same City, Beeroth Bene-jacan at ten Miles, and the City of Elath at ten Miles towards the East.

‘Tis thought that the City of Krak, or Karak, lying on the Confines of Arabia and Syria, inclining towards the South, is the antient City of Petra in Arabia, which formerly was its Metropolis, and which we find in Ptolemy by the Name of Charat Moab, or Charat Moba, in Stevinus, Mobucharas; and perhaps Caraca in in 2 Macc. xii. 17. and Carcar in the Book of Judges, xi. 3. Carach or Crat signifies a Fortress, in Chaldee and Syriack. It is known to our Historians by the Name of Crak of Montreal. It was for a long Time in the Possession of the Christians at the time of the Holy War; but at last Saladin became Master of it in the 584th Year of the Hegira, and the 1188th of Jesus Christ. The Ajubites, his Successors, enjoy’d it ‘till they were driven from thence by the MamlukesD’ Herbelot. Bibl. Orient. p. 419, 420, 256.. Mr. D’Herbelot thinks, that the Name Krak was given it from that of Arak, as it was called by the Jews.

Since that Time it has obtain’d the Name of Hag, or Hagiar, which signifies a Stone or Rock. It stands in the Province of Higiaz, and is no farther distant from Jemamah, on which it depends, than by a Journey of twenty-four Hours. The City of Agr, or Hagiar, has given its Name to a Country which is between Syria and Arabia, and which we call Arabia Petrea, where the People of Saleh, that is to say, the Themudites, inhabited heretofore. There are still to be seen in this Country, as the Mussulmen affirm, the Rocks and Caves where they hid themselves, to avoid the Anger of God, with which they were threatned by the Prophet Saleh. There are also seen the Graves of those that were kill’d in fighting against the false Prophet Museilemah, who pretended to do in the Jemen what Mahomet had done in the Higiaz.

The City of Hagiar, by its advantageous Situation, became the Capital and the Fortress of the Carmathes, from whence those Rebels for a long time infested the Dominions of the Chalifs of Bagdet, and so much harrassed the Pilgrims of Mecca, that the Pilgrimage was suspended for several Years. Abusaid built there a Castle called Hagiarah, which his Son Abouthaber exceedingly fortify’d, so that after that Hagiar passed for a Place that was impregnable.

There is another City call’d also Hagr, or Hagiar, lying farther into Arabia, which belongs to the Province of Baharain.

PEULTHAI, or Phollati, of the Race of the Levites, and the Eighth in Order of the Porters belonging to the Temple. 1. Chron. xxvi. 5.

PHALANX. This is a Greek Word, given to the Macedonian Soldiery. The Phalanx was a Battalion of Two thousand or even of Eight thousand Footmen, of the best Troops of the Army. St. Jerome sometimes makes use of this Word to express the Troops of Israel, at a Time when the Macedonian Phalanges were then unknown. Goliah¹⁸ stood and defy’d the Phalanges of Israel. The Hebrew reads it, the Ranks, or the Army of Israel drawn up in Battle Array.

PHALLU, or Pallu, the second Son of Reuben, and Father of Eliab. Phallu was Head of the Family of the Phalluites. Gen. xlvi. 9. Numb. xxvi. 5.

PHALTI, or Phaltiel, Son of Laish. He married Michal, after Saul had taken her from David; but David afterwards

took her away from Phalti. Some Interpreters are of Opinion¹⁹ that Phalti did 2 Sam. iii. 15.not meddle with Michal all the while she continued in his House, for fear that both of them should incur the Penalty of Levit. xx. 10.Death, to be inflicted on Adulterers, because Michal had not been legally divorced; but these Reasons are frivolous. Saul look’d upon David as a Rebel to his King, and an Outlaw, whose Goods and Wives belong’d to him, and which he could absolutely dispose of. He would not have given Michal to Phalti, nor would he have received her, if he had not thought he might use her as his Wife. If Michal had no Children by Phalti, by whom then were those Children that the 2 Sam. xxi. 8. 2 Sam. vi. 23.Scripture says she had, since ‘tis known she had none by David? See the Article MICHAL before.

PHANNIAS, or Phanasus, Son of Samuel, of the Race of the Priests, a Native of the Town of Aphtasi. He²⁰ was a brutish and ignorant Person, who was not only unworthy of the High Priesthood, but did not so much as know as he ought, what this Office was. After the Faction had made themselves Masters of the Temple, they usurped the Power of setting up and deposing the High Priests. Matthias the Son of Theophilus, was then in Possession of this Dignity. They pretended to appoint him a²¹ Successor, and because that heretofore, according to their²² Notions, the High Priesthood had been given by Lot, they proceeded by the same Way to the Election of an High Priest. They cast Lots upon the Sacerdotal Family of Eniakim, (which is probably the same as the Family of Jakim, 1 Chron. xxiv. 12. which was the Twelfth of the Sacerdotal Families) and the Lot fell upon Phannias. ‘Twas under his Pontificate that the Temple was destroy’d by the Romans, in the 70th Year of the vulgar Era.

PHANUEL, of the Tribe of Ashur, and Father of a Holy Widow and Prophetess call’d Anna, who was in the Temple when our Saviour was presented there by his Parents. Luke ii. 36, 37, 38.

Antiq. l. 8. c. 2. p. 268.PHARAOH, a common Name of the Kings of Egypt. Josephus says, that all the Kings of Egypt, from Minæus the Founder of Memphis, who lived several Ages before Abraham, have always had the Name of Pharaoh, down to the Times of Solomon, far more than Three thousand and Three hundred Years. He adds, that

1 Sam. xxv. 44. in the Egyptian Language, the Word Pharaoh signifies a King, and that these Princes did not assume this Name, but when they ascended the Throne, at which time they quitted also their former Name. From hence it comes to pass, says Josephus, that Herodotus names none of the Kings of Egypt after Minæus the Builder of Memphis, though he had Three hundred and Thirty Kings for his Successors, because they had all the Name of Pharaoh; but because this Name did not pass to Women also, he names an Egyptian Queen Nicaule, who succeeded them. Lastly, I find, adds Josephus, from the antient Records of our Nation, that from the Age of Solomon no King of Egypt any longer had the Name of Pharaoh.

Herodot. l. 2. c. 4. 99, 100.But Josephus is not very accurate in this Passage. True it is, Herodotus says, That Mines or Minæus was the first King of Egypt, and Founder of Memphis; that there were Three hundred and Thirty Kings after him in Egypt; that after them there was a Queen called Nitocris, and not Nicaule, as Josephus writes it; but it is not true that these Kings had no other Name but Pharaoh. Herodotus says expressly,²³ That in the Books of the Egyptian Priests were read the Names and the Catalogue of Three hundred and Thirty Kings; that in this Number of Three hundred and Thirty, there were eighteen Ethiopians, and a Woman that was a Foreigner, call’d Nicotris, and that all the others were Egyptians. These Princes therefore had every one his proper Name mentioned in the Catalogue of the Egyptian Kings. So likewise we see in the Fragments of Manetho,²⁴ that every King of Egypt had a Name peculiar to him; and we find the Name Pharaoh only in Scripture.

1 Kings x. 1, 2, &c.What Josephus adds, concerning Queen Nicaule, or Nicotris, whom he pretends to be the same as the Queen of Sheba, of whom mention is made in Scripture, is intirely fabulous; and as to what he says, that since the time of Solomon, the Kings of Egypt have no longer had the Name of Pharaoh, is manifestly false, since we still find this Name in the second Book of Kings, under Hezekiah, 2 Kings xviii. 21. under Josiah xxiii. 29, 30, 33, &c. where this Name is joined to Necho, which was the proper Name of this Prince, under Jehoiakim xxiii. 35. and in the Prophets Isaiah, Jeremiah and Ezekiel; who are much later than Solomon. It is very pro

bable that the Egyptians gave the Name of Pharaoh to their Kings, as long as the Egyptian Language was in common use, and as long as their Kings were of their own Nation. But after the Conquest of Egypt by Alexander the Great, and that the Grecians introduced their Language with their Government, the Name of Pharaoh was known no longer among them. De Animal. p. 2. l. 5. c. 17. Ezek. xxix. 3.Bochart thinks, that Pharaoh properly signifies the Crocodile, and that Ezekiel alludes to this when he says, Behold I am against thee, Pharaoh King of Egypt, the great Dragon that lyeth in the midst of his Rivers, which hath said, My River is mine own, and I have made it for myself. M. le Cleric. in Genes. xii. 15.Clerc thinks he has found the true Root of the Word Pharaoh, in the Arabic Verb Pharah, to be exalted, to be superior. Abbot Renaudot²⁵ says, that Pharaoh is the same as the Egyptian Word Pouro, which Kircher Oedyp. Ægypt. l. 1. c. 76.signifies a King. F. Kircher derives Pharaoh from the Root Pharah, which sometimes signifies to deliver; and he would have Pharaoh to signify one who is exempted from the Jurisdiction of the Laws.

We shall here give in a few Words the History of the Pharaohs, of whom the Scripture makes any mention. The first known to us is he, in whose time Abraham Gen. xii. 10, &c.went down into Egypt, in the Year of the World 2084, before Jesus Christ 1916, before the vulgar Era 1919. When Abraham was compelled by the Famine to go down into Egypt, he told Sarah his Wife, who was a very beautiful Woman, that he desired her to say she was his Sister; easily foreseeing, that the Egyptians would be charmed with her Beauty, and might therefore take her away from him; and fearing they might also put him to death, for her sake, if they should know her to be his Wife. And, indeed, no sooner were they come into Egypt, but Sarah was brought to Pharaoh’s Palace; and as she pass’d only for Abraham’s Sister, he was very civilly treated, and grew rich in Egypt. He had there a great Number of Cattle and Slaves, in which consisted the chief Riches of those Ages.

But the Lord smote Pharaoh and his Family with great Infirmities, and gave him to know, that this Woman was Abraham’s Wife. He order’d him to be sent for, and said to him; Why have you us’d me thus? Why did you tell me she was your Sister? Therefore take your Wife, and be gone. At the same time Pharaoh gave Orders, that his Servants should conduct them out of Egypt, with every thing [ 382 that belonged to them. The proper Name of this King of Egypt is unknown: But it may be seen from this History, that he feared God, and that the true Religion was not intirely suppressed in Egypt.

The second Pharaoh spoke of by the Scripture, is he that reigned in Egypt in the time of Joseph, when he was sold thither by the Ishmaelitish Merchants, who had bought him of his²⁶ Brethren. This Prince, or perhaps his Successor, having had the mysterious Dream of seven fat Kine, and seven full Ears of Corn, consumed by seven lean Kine, and seven barren²⁷ Ears; and having been informed of Joseph’s Abilities in interpreting Dreams, sent for him out of Prison, declared his Dream to him, and was so well satisfied with his Explication of it, that he made him Governor of all Egypt, and of his whole House, reserving only to himself, as we may say, the Name of King. So that Joseph was respected as Pharaoh’s Father, Gen. xlv. 8, 9.and Regent of the whole Kingdom. This is the same Pharaoh that sent for and entertain’d the Patriarch Jacob, and his whole Family in Egypt, and gave them the Land of Goshen for a Habitation.

The third Pharaoh known in Holy Writ, is he that persecuted the Israelites. Moses tells us, that he was a new King, and had no Knowledge of Joseph.²⁸ Surrexit interea Rex novus super Ægyptum, qui ignorabat Joseph. This Prince observing that the Israelites were become very numerous and powerful, resolved to depress them by Hardship and Labour. He made them build Cities of Tents, Pithom, and Ramases, and set cruel and pitiless Task-masters over them. But the more he oppressed them, the faster they multiply’d; insomuch that he gave Orders to the Egyptian Midwives, who assisted the Hebrew Women in their Labour, to put to death all the Male Children, and to save alive only the Females. But this Command was not strictly executed. The Midwives feared the Lord, and preserved alive not only the Female Children, but the Males also.

Pharaoh seeing this Project did not succeed to his Wishes, publish’d a Decree, that all the Male Children, born of Hebrew Women, should be thrown into the Nile, and that only the Females should be spared. This Order was perform’d with Rigour enough. Yet God suffer’d that Moses should be preserved, and even brought up in Pharaoh’s own Court by his own Daughter, who by chance had found the Child as he was expos’d upon the

Nile. a Moses being grown up, and having kill’d an Egyptian,²⁹ who had abused an Hebrew, was obliged to fly from Egypt, to avoid that Death that Pharaoh had threatned him with.

Several Years after,³⁰ being about Eighty Years old, he return’d again by an Order from God, and perform’d those Miracles before Pharaoh, which we have related under the Article MOSES. There is a good deal of Probability, that this Pharaoh before whom Moses appeared, and in whose Sight he smote Egypt with so many Plagues, was a different Person from him who would have laid Hands on him after he had slain the Egyptian. This same Pharaoh having at last been compelled to send away the Hebrews, and to suffer them to go out of Egypt, soon repented of the Leave he had given, and pursued them at the Head of his Army with his Chariots. But he was drowned in the Red Sea, wherein he had rashly enter’d in the Eagerness of his Pursuit. Some Historians pretend to give us the Name of this Pharaoh; some, as Appion, call him Amosis, or Amasis; Eusebius calls him Chenchris, Usher calls him Amenophis. But we may assure ourselves, that there can be nothing certain of all this.

The fifth Pharaoh known to us, is he that gave Protection to Hadad, Son of the King of Edom,³¹ who gave him to Wife the Sister of his own Queen, enriched him with Lands, and brought up his Son Genubah in his own Court. Hadad return’d to Idumea after the Death of David.

The sixth Pharaoh is he that gave his Daughter in Marriage to Solomon King of the Hebrews; and having taken Gezer, he set it on fire, drove the Canaanites out of it, and gave it for a Present to Solomon, in lieu of a Dowry for his Daughter, whom he had marry’d to this Prince.

The seventh is Shishak,³² who entertain’d Jeroboam in his Dominions, a rebellious Subject of Solomon’s, and afforded him a Refuge against the King his Master. The same Shishak declared War against Reboboam, the Son and Successor of³³ Solomon, besieged and took Jerusalem, carried away all the King’s Treasures, and those of the House of God, and particularly the golden Bucklers that Solomon had made; instead of which Rehoboam had others made of Brass, for the Use of his Guards. The second Book of the Chronicles informs us, that the Army of Shishak consisted of Twelve hundred Chariots, Sixty thousand Horse, and an infinite Number of Infantry that followed him out of Egypt. That this Army was composed of Libyans, Troglodytes, and Ethiopians,³⁴ not to reckon the native Egyptians; which gives us a grand Idea of the Power and Magnificence of Shishak.

The same Author adds, that he took the strongest Cities of Judah, and came and lay down before Jerusalem. And as Rehoboam and the Princes of Judah had shut themselves up in this City, resolving to hold out a Siege against Shishak, the Prophet Shemaiah declared to them from the Lord, that they should be delivered up into the Hands of the King of Egypt. Then they humbled themselves, acknowledged the Justice of the Sentence of God, and open’d the Gates to Shishak. See the Article of this Prince.

The eighth is that Pharaoh with whom Hezekiah made a League against Sennecharib King of³⁵ Assyria, in the Year of the World 3290, before Christ 710, before the vulgar Era 713. The Reader may see the whole of this Matter under the Articles SENNECHARIB and HEZEKIAH. This Pharaoh is probably the same whom Herodot. l. 2.Herodotus names Sethon, Priest of Vulcan, who came to meet Sennecharib before Pelusium, and to whose Assistance Vulcan sent an Army of Rats, which gnaw’d the Bowstrings and the Thongs of the Bucklers of Sennecharib’s Soldiers.

The ninth is Pharaoh-Necho, or Nechos, Son of Psammitichus, who made War with Josiah, and subdued him.³⁶ Herodotus also mentions this Prince. See the Article NECHO.

The tenth is Pharaoh Ophrah, who enter’d into an Alliance with Zedekiah King of Judah, and attempted to come to his Assistance against Nebuchadnezzar King of Chaldea. ‘Twas against this Pharaoh that Ezekiel pronounced several of his Prophesies. See Ezek. xxix. xxx. xxxi. xxxii. He is called Apries in Herodotus l. 2. c. 161. He is also mentioned in Habakkuk ii. 15, 16. See also Isaiah xix. xx. and Jeremiah xlvi. 16, &c.

And this is pretty nearly what the Holy Scriptures acquaint us with, concerning the Pharaohs, or the antient Kings of Egypt. To these the Mussulmen add some other Particulars, which have but little Certainty D’Herbel. Bibl. Orient. p.345.in them. Yet we shall mention something of them here, to gratify³⁷

P H A [ 3 8 4 ] P H A the Reader’s Curiosity. They tell us, that the Pharaoh who reigned in Egypt when Jacob went thither, was called Rian; and that the Name of his Successor was Massaab, and he to whom Moses addressed himself was called Cahous, or Valid. The first exalted Joseph to great Honours; the second continued to have some Regard for the Jews, in Consideration of Joseph; but that the third had forgot Joseph and himself too, affecting to pass for a Deity, and saying to his People, I am your sovereign Master, or your God. But the Hebrews utterly Alcoran. c. Nazcat.refusing to acknowledge him as such, drew upon themselves a furious Persecution, which did not end till Moses led them out of Egypt.

Eutychius the Patriarch of Alexandria relates, that the Oriental Christians gave the Name of Amious to the Pharaoh who was drowned in the Red Sea, as he pursued the Hebrews. Some Mahometans name him Sen-an Ben-Ulvan. They tell also several Circumstances of the Manner in which he enter’d into the Channel of the Red Sea; being drawn thither by the Archangel Gabriel, mounted upon a white Pad; and that after his Death, he was successively cast upon each Shore by the Waves, first upon that where the Hebrews were, and upon the other in sight of the Egyptians, that each Nation might see him, and be Witnesses of his Death and Punishment.

We might here give a List of the Pharaohs, if we had any Certainty about their Successions, and the Beginning of their Reigns. Manetho, from whom Eusebius and Julius Africanus have borrow’d what they say of them, is very different from the antient Egyptian Chronicon, cited by the Monk Syncellus; and each of them give so great an Antiquity to the Egyptian Dynasties, that all our Chronologers are forced to reject them either in the whole or in part. So that we shall not undertake to give here the Successions of the Pharaohs, as being a Matter of so great Uncertainty. Those that would enter more deeply into this Affair, may consult the Chronicon of Eusebius as given by Scaliger, and the Chronicon of Georgius Syncellus, and Sir Robert Marsham’s Canon Chronicus Ægyptiacus, &c.

PHARATHONI, or Phara, a City of the Tribe of Ephraim, 1 Macc. ix. 50. The Greek Text calls it Pharaton, or Piration, and ‘tis known by this Name Judg. xii. ult.

Genesis xxxviii. 27 28, &c.PHAREZ, Son of Judah and Tamar. Tamar being just ready to lye in, found herself with Child of Twins. Pharez appeared first, and putting his Arm out, he immediately drew it back again. The Midwife tied a Piece of scarlet String about his Arm, saying, Why do you bring Divisions into the Family? or, Why have you broken the Wall of Separation? meaning that by this Motion he had disturb’d the Order of Birth, and given an Occasion for a Scruple, to know which was the First-born. And from hence he had the Name of Pharez given him. The Year of the Birth of these two Twins is not set down in Scripture. The Sons of Pharez were Hesron and Hamul. Numb. xxvi. 20, 21.

Hieron. in Isai. viii.PHARISEES. The Sect of the Pharisees was one of the most antient and most considerable among the Jews, and its Original is not very well known. The Author of the fourth Book of Maccabees, Chap. 6. says, That in the time of John Hyrcanus the High Priest, there were three Sects among the Jews, the Pharisees, the Sadducees, and the Essenes. Josephus, after mentioning the Letter of Jonathan to the Lacedemonians, speaks of the three Sects here named; which Letter was writ in the Year of the World 3680, and Jonathan died in the Year following. Simon succeeded him, and govern’d eight Years. After Simon, succeeded Hyrcanus, who govern’d for nine and twenty Years. So that we may place the Rise of the Sect of the Pharisees about the Year of the World 3820, before Christ 180, before the vulgar Era 184.

Joseph. Antiq. l. 14. c. 17. p. 434St. Jerome places the Beginning of the Pharisees pretty late; for he says, The Scribes and Pharisees proceeded from the Division of the two famous Schools of Hillel and Shammai. To Hillel succeeded Akiba, Master of Aquila of Pontus, who lived in the second Age of the Church, and who translated the Holy Scriptures of the Old Testament out of Hebrew into Greek. ‘Tis known from Josephus, that Shammai, or Samæas, lived in the Time of Herod the Great, and consequently not long before the Birth of our Saviour. The Rabbins also acknowledged Hillel as Founder of the Sect of the Pharisees, or at least as the chief Ornament of it. But we make no doubt but that it was more antient. We see by several Passages of Josephus,³⁸ that they were in Credit a long time before Herod, under the Reigns of Hyrcanus, Alexander Jannæus, and Salome his Wife.

Joseph. Antiq. l. 18. c. 2.The Pharisees take their Name from a Hebrew Word, which signifies Division or Separation, because they distinguished themselves from the other Israelites by a more strict Manner of Life, of which they made Profession. They imputed much to Destiny or Fatality, and to the eternal Decrees of God, which have appointed

all things before Time was. Josephus, who himself was a Pharisee,³⁹ tells us, that the Opinions of this Sect nearly approached those of the Stoicks; who did not ascribe every thing to Destiny, but left to Men a Liberty of doing good Actions or not; so that their Notion of Fatality was not destructive of Free-will, as St. Epiphanius seems to have imagined. He adds, that they were much addicted to Astrology, thinking that by means of the Stars they might arrive at the Knowledge of the Secrets of Providence.

Matt. xxiii. 27.The Sect of the Pharisees was very numerous and far extended. The Reputation they gain’d by their Learning, and by the Regularity of their Lives, made them very early to become formidable even to Kings themselves. Alexander Jannæus King of the Jews was for his whole Life at variance with the Pharisees, and had often occasion to repent it. At his Death he told his Wife, that if she would reign peaceably after him, she must win the Pharisees to her Interest.⁴⁰ She follow’d this Advice, and the Pharisees taking the Opportunity, made themselves Masters of the Government, and the Queen let them dispose of every thing at their Pleasure.

When our Saviour Jesus Christ appear’d in Judea, the Pharisees were then in great Credit among the People, because of the Opinion they had conceived of their great Learning, Sanctity of Manners, and exact Observance of the Law. They fasted often, made long Prayers, paid their Tythes scrupulously, distributed much Alms: But all this was vitiated and corrupted by a Spirit of Pride, Ostentation, Hypocrisy, and Self-love. Like to whiten’d Sepulchres, they appear’d beautiful without, whilst within was nothing but Corruption and Deformity. They wore large Rolls of Parchment upon their Fore-heads, and Wrists, on which were written certain Words of the Law; and affected to have Fringes and Borders at the Corners and Hems of their Garments, broader than the other Jews wore, as a Badge of Distinction, and as greater Observers of the Law than others.

Hieron. in Matt. xxiii. 27.There were some of them, as St. Jerom says, who fix’d Thorns to the bottom of their Robes, which as they walked might prick their Legs, and draw Blood from them, that they might make Mortification familiar to them, and be continually obliged to think on God. They often wash’d their Hands, and pretended to a great external Purity, never entering their House, or sitting down at Table, without washing. When they had been in the Streets, or in the Market, for fear they hæref. 16. Luke xviii. 2. Epiphan. hæref. 16. Matt. ix. 11. Luke vii. 39.should have touched any unclean Thing, they wash’d from their Fingers Ends up to their very Elbows. They would not so much as touch a Publican, or any Man that they thought led an ill Life, nor would they eat, drink, or pray with him. All the Vessels they made use of, their Utensils, and very Beds, were often plunged in Water: And they often bathed themselves in Joseph. in vita sua. Mark vii. 10, 11, 12.cold Water, by way of Purification.

They kept many Fasts of Supererogation. The Pharisee in the Gospel boasts of his fasting twice a Week, that is, Monday and Thursday, according to Epiphanius; and they did it with greater Strictness than the other Jews. ‘Tis these that our Saviour pointed at, when he says, Mat. vi. 16. Moreover when ye fast, be not as the Hypocrites, of a sad Countenance; for they disfigure their Faces, that they may appear unto Men to fast. Verily I say unto you, they have their Reward. But thou when thou fastest, anoint thy Head, and wash thy Face; that thou appear not unto Men to fast, but unto thy Father which is in Secret. And thy Father which seeth in Secret, shall reward thee openly. The Pharisees upbraided our Saviour and his Disciples, for eating and drinking as other Men, whereas they and the Disciples of John the Baptist Mark vii. 4. Mark vii. 11.fasted often. And Josephus gives an Account, that being young, he put himself under the Conduct of one called Banneus, a very austere Man, who eat nothing that was dress’d or prepared, but contented himself with what the Earth produced of its own accord.

In Matters of Religion the Traditions of the Antients were the chief Subject of their Studies; and to these they made Additions of their own as they thought fit, making their own Opinions to pass for Traditions of the Antients. By this means they had overburthen’d the Law with a vast Number of trifling Observances, that were useless and disgustful, and which made it a heavy and insupportable Yoke. They had even alter’d it and corrupted it in important Articles, by their own perverse Interpretations of it, as our Saviour in his Gospel reproaches them with it. For Example, the Law commands us to honour Father and Mother: The Pharisees taught, that if we say to our Parents that are in Necessity, Father, or Mother, the thing that you ask of me is dedicated to God, it is no longer in my Power, but you shall have a Part in the Merit of my Offering; they were then freed from the Obligation of succouring their Parents.

The Observation of the Sabbath is another Point they had refined upon, and our

Saviour had often Debates with them upon this Head. They maintained, that upon this Day it was not so much as allowed to heal a Luke vi. 7. John ix. 16.sick Person, though Christ did it only with a Word speaking. They found fault, that upon this Day the People brought their Sick to be healed. They were scandalized, that a Man carried away his Bed upon the Sabbath -day, after he had been cured of a Palsy. Mark ix. 11. John v. 8, 9.From all which they concluded, that Jesus Christ could not be a Man sent from God, because he so little observed that profound Rest, that they thought was to be kept on John ix. 16. Epiphan. hæref. 16.this Day. St. Epiphanius relates surprizing Effects of these their great Austerities, for preserving the Purity of the Body. There were some of them who almost deprived themselves intirely of Sleep. Others were used to sleep upon a Plank of a Foot broad, that if they should sleep too soundly, they might fall down upon the Ground, and so being awaken’d, they might go to Prayers. Others lay upon sharp and uneven Stones; others upon Thorns: So that even in Sleep they might practise Mortification.

Our Saviour upbraids them with making long Prayers, standing up in the Synagogues, or at the Corners of the Streets; and under pretence of Prayer, to consume Widows Matt. xxiii. 14. Matt. xxiii. 15.Houses. He also reproaches them with compassing Sea and Land to make a Proselyte, or to convert a Gentile; and after that, to make him still a greater Sinner than he was before, by teaching him a pernicious Doctrine, instead of shewing him the true Paths of Vertue. He says, they affect to build up the Tombs of the old Prophets, and openly to Luk. xi. 47, 48. Matt. xxiii. 29.declare, that they disapprove of the Actions of their Fore-fathers who persecuted them; while they themselves are actuated by the same Spirit, and oppose all those that would reclaim them from their Enormities. The Followers of this Sect condemned only the actual Commission of Sin, and thought themselves allowed to entertain any evil Desires, Thoughts and Designs, that were not attended with outward Acts of Sin. Thus Josephus laughs at Polybius, for thinking Antiq. l. 12. c. 13.the Gods had punished Antiochus, for having only form’d a Design to pillage the Temple of the Goddess Diana, though he had not put it in execution.

The Pharisees believed the Soul to be Immortal, and acknowledged the Existence of Acts xxiii. 8.Angels and Spirits, and admitted a kind of Transmigration of the Souls of good Men,⁴¹ which might pass from one Body to another; whereas those of wicked Men were condemned to dwell for ever in Prisons of Darkness. ‘Twas in consequence of these Principles, that some of the Pharisees said, that Jesus Christ was John the Baptist, or Elias, or some one of the old Prophets; Matt. xvi. 14.that is, that the Soul of one of these great Men had passed into the Body of our Saviour. They believed also the Resurrection Matt. xxii. 23.of the Dead, and admitted of all the Consequences of it, against the Sad-ducees who rejected it. Lastly, Josephus, who was a De bello, l. 7. c. 25.Pharisee, believed that the Demons that possessed Men, were nothing else but the Souls of wicked Men, which enter the Bodies of other Men, and are sometimes driven from thence by Exorcisms. We see some Foot-steps of this Opinion in the Gospel. See the Commentary upon St. Matthew, viii. 29, 30, 31.

The Sect of the Pharisees was not extinguished by the Destruction of the Temple at Jerusalem, and by the Dispersion of the Israelites. The greatest Part of the Jews that still subsist are of this Sect,⁴² being as much devoted to their Traditions, which they call the Oral Law, as their Ancestors were. He that rejects the Oral Law is an Apostate, and deserves Death, say the modern Pharisees or the Rabbinists; for this is the Name that they now commonly go by. Benjamin of Tudela, who lived about the latter End of the Twelfth Age, says, That in his Journey he found Pharisees, that were continually bewailing the Desolation of Sion and of Jerusalem, who abstain’d from Flesh, and were always clothed in Black, fasting every Day except the Sabbath, and perpetually praying for the Deliverance of Israel.

The Opinions of the modern Pharisees are the same as of the antient. They leave every thing to the Disposal of Destiny, except what depends upon human Liberty. They say that all Things are in the Hand of Heaven, except the Fear of God; that is to say, that in the Exercise of Acts of Piety they have free Will, and may voluntarily determine themselves to Good or Evil. M. Hist. of Jews, l. 3. c. 2. art. 8.Basnage says, They do not differ from those that in Holland are called Remonstrants. Those of this Age are less strict than the Antients as to Food, and other Austerities of the Body; but they come nothing short of them in Vanity and Tenaciousness for the pretended Traditions of their Fathers. They also hold a kind of Metempsychosis, or Revolution of Souls. The Fathers who have writ concerning Heresies, have made a Heresy of the Pharisees, as if those that made Profession of this Sect had been separated from the Body of the Jews, as among us, Hereticks are excommunicated and rejected by the Orthodox: But it was not so with the Jewish Sects. Whatever Abuses and Corruptions might prevail among them, whether in Manners or Opinions, they were united

in Communion with the other Israelites. The Pharisees and the Sadducees even discharg’d the chief Offices of Religion and the State. The Reader may peruse our Dissertation upon the Sects of the Jews, printed before our Commentary upon St. Mark; and Serrarius and Basnage upon the same Subject.

PHARPAR, or Pharphar, is one of the Rivers of Damascus, or rather, ‘tis an Arm of the Barrady or Chrysorrhoas, which waters the City of Damascus and the 2 Kings v. 12.Country about it. Are not Abana and Pharphar, Rivers of Damascus, better than all the Waters of Israel? The River of Damascus has its Fountain in the Mountains of Libanus. At its Approach to the City it is divided into three Arms, one of which passes through Damascus. The other two water the Gardens round about, and then re-uniting, they lose themselves at four or five Leagues from the City, towards the North. See Maundrel’s Travels from Aleppo to Jerusalem.

PHARURIM. Nathanmelech, Eunuch to King Josiah, had his Dwelling at Pharurim, near the Entrance of the Temple. The Chaldee, and most of the Interpreters, think Pharurim signifies the Suburbs. 1 Chron. xxvi. 18.We find in the Chronicles a Place to the West of the Temple, call’d Parbar. In short, I imagine Pharurim, or Phrurim, is the same as Phrourion in Greek, which signifies a Watch or Guard. Nathanmelech had his Abode near the Body of the Guard of the Temple.

PHASAELIS, a City situate three Leagues from Jordan, in a Plain, upon the Antiq. l. 1. c. 16. l. 17. c. 9.Brook Carith.⁴³ Josephus says, that Herod built it in Honour of his Brother, to the North of Jericho. He says nothing that it was built beyond Jordan, as they make Travellers believe.

PHASIRON, or Phaseron, one whose Family was cut off by Jonathan Maccabeus, because his Children sided with Bacchides. 1 Macc. ix. 66.

I. PHAZAEL, Brother of Herod the Great, and eldest Son of Antipater the Idumean.⁴⁴ Hyrcanus the High-priest and Prince of the Jews, having committed to Antipater the chief Authority in the Government of the Country, he made his eldest Son Phazael General of the Jewish Army, and Governour of Jerusalem and the Country round about. On several Occasions Phazael approved his Valour and Joseph. de bello, l. 1. c. 10. p. 729.Conduct. He beat Felix, who intended to revenge upon him the Death of Malichus, whom his Brother Herod had caused to be slain at Tyre. Some time after the Jews accused the two Brothers, Phazael and Herod to Mark Anthony, as having usurp’d the whole Authority, and left Hyrcanus only the Name of Prince. But Herod so well insinuated himself into Anthony’s Favour, that his Enemies were forced to drop their Cause. Lastly, during the War of Antigonus against Herod, Pacorus Son to the King of the Parthians entering into Judea, resolved to place Antigonus upon the Throne. He caused Barzaphernes with his Troops to enter into Galilee, and sent before him towards Jerusalem one Pacorus Cup-bearer to the King of Persia, with a Body of Horse. Pacorus advanc’d with Antigonus to Jerusalem, where first they made themselves Masters of the City, and then of the Temple. Herod and Phazael, who had took Side with Hyrcanus, having shut themselves up in the Royal Palace, Pacorus stay’d in the Suburbs with his People. But Antigonus having desired him to come into the City, Phazael went to meet him, and received him into his House. Pacorus pretending to desire to appease these Commotions, advised Phazael to come along with him into Galilee, to meet Barzaphernes, and there to treat of Peace with him. Phazael fell into this Snare, and follow’d Pacorus into Galilee; where Barzaphernes at first received him very kindly, making him Presents; but afterwards caused him to be apprehended, and put in Prison. This Piece of Treachery was so resented by Phazael, that he dash’d out his own Brains against the Walls of his Prison.

II. PHAZAEL, Son of Phazael, who afterwards marry’d Salampso his Cousin German, and Daughter of Herod the Great.

PHAZAELE, a square Tower that Herod caused to be built at Jerusalem, in Joseph. Antiq. l. 16. c. 9.Honour of his Brother; it was forty Cubits square, and as much in Height. Above this Height were Portico’s, supported by Arches; and in the Midst of these Portico’s was a second Tower raised, adorn’d with fine Apartments and magnificent Busts, having Parapets and Redoubts above them. The whole Heighth in all Joseph. de bello, l. 6. c. 6. p. 914.might be about ninety Cubits.

PHEBE, a Deaconess of the Port of Corinth, call’d Cenchrea. St. Paul had a particular Esteem for this holy Woman; Theod. ad Rom. xvi. p. 115.and Theodoret thinks the Apostle lodged at her House for some Time, while he continued in or near Corinth. ‘Tis thought she brought to Rome the Epistle he writ to the Romans, wherein she is commended and recommended in so advantageous a Manner. Rom. xvi. 1, 2.He says, I commend unto you Phebe our Sister, which is a Servant of the Church which is at Cenchrea: That ye receive her in the Lord, as becometh Saints, and that ye assist her in whatsoever Business she hath need of you: For she hath been a

Succourer of many, and of my self also. Some Moderns have advanced a Notion, that Phebe was Wife to St. Paul, but none of Vide Toletum in Rom. xvi.the Antients have said any thing like it. ‘Tis thought in Quality of Deaconess she was employ’d by the Church in some Ministrations suitable to her Sex and Condition; as to visit and instruct the Christian Women, to attend them in their Sickness, distribute Alms to them. The Martyrologies mention Phebe on the third Day of September.

PHENICE, a Port of the Island of Crete, to the West of the Island. St. Paul having anchor’d at Phenice, when he was carry’d to Rome, a advised the Ship’s Crew to spend the Winter there, because the Season was too far advanced.

PHENICIA, a Province of Syria, the Limits whereof have not always been the same. Sometimes its Extent has been defined from North to South, from Orthosia as far as Pelusium.⁴⁵ At other times its southern Limit has been Mount Carmel and Hieron. ad Isai. xxix. & ad Amos viii.Ptolemais. It is certain, that formerly, I mean from the Conquest of Palestine by the Hebrews, its Limits were narrow, and it had nothing of the Country of the Philistines, which took up all the Coast from Mount Carmel along the Mediterranean, as far as the Borders of Egypt. It had also very little Extent on the Land-side, because the Israelites, who had all Galilee, shut it up to the Mediterranean Sea.

Thus when we speak of Phenicia, we must have a right Notion of the Time. Before Joshua made the Conquest of Palestine, all the Country was possessed by the Canaanites, the Sons of Ham, who were divided into eleven Families, of which the most powerful was that of Canaan the Founder of Sidon, and Head of the Canaanites properly so call’d, to whom the Greeks gave the Name of Phœnicians. ‘Twas only these that preserved their Independance, not only under Joshua, but also under David, Solomon, and under the succeeding Kings. But they were subdued by the Kings of Assyria, and those of Chaldea. Then they successively obey’d the Persians, Greeks, and Romans; and at this Day Phenicia is in Subjection to the Ottomans, not having had any Kings of their own Nation, nor any independent Form of Government, for more than two thousand Years. For the Kings that the Assyrians, Chaldeans, Persians, and Grecians have sometimes left them, were tributary to the Conquerors, and had but a precarious Authority.

The chief Cities of Phenicia were Sidon, Tyre, Ptolemais, Ecdippe, Sarepta, Berythe, Biblos, Tripoli, Orthosia, Simira, Aradus. The Phenicians also antiently had Possession of some Cities in Libanus. Sometimes Vide Reland. Palæst. l. 1. c. 9. p.50.the Greek Authors comprehend all Judea under the Name of Phenicia. In the antient Notitia Ecclesiastica, they distinguish Phenicia above the Sea, and Phenicia of Libanus. The first contains the Cities of Tyre, Berythus, Arca, Gegarta, Paneas, Trierii, Sidon, Biblos, Orthosia, Aradus, Gonaiticus Saltus, Ptolemais, Tripoli, Botrys, Antaradus, Politiana; and Phenicia of Libanus contains Edessa, Abila, Justinianopolis, Gonaiticus Saltus, Laodicea, Damascus, Palmyra, Salaminia, Eliopolis, the Canton of Jambrudes, the Canton of Magludes, the Eastern Canton. By this may be seen how great the Extent Lib. 4. c. 104. Vide Bochart. Chanaan. l. 1. c. 1. Matth. xv. 22.of Phenicia was then.

PHENICIANS. Herodotus says, that the Phenicians inhabited at first upon the Red-Sea, whence they came and settled upon the Mediterranean, between Syria and Egypt. This may be easily reconciled with Moses, who says they came from Ham, who peopled Egypt and the neighbouring Countries. The Name Phenicia is not found in the Books of Scripture written in Hebrew, but only in those whose Original is Greek, as the Maccabees, and the Books of the New Testament. The Hebrew always reads Canaan, which Article may be perused by the Reader. However, St. Matthew, who wrote either in Hebrew or Syriac, calls her a Canaanitish Woman, whom St. Mark, writing in Greek, calls a Syrophenician, or a Phenician of Syria; because Phenicia then made a Part of Syria, and to distinguish them from the Phenicians of Africa, or the Carthaginians. The Name Phenician is derived, either from the Palm-tree call’d in Greek Phoinix, which are very common in Phenicia; or from a Tyrian call’d Phœnix, spoke of in Fable; or from the Red-Sea, from the Shores of which it is pretended they came. Phœnix sometimes signifies red, whence comes Puniceus and Phœniceus Color. Others derive it from the Hebrew Pinchas or Phineas; others from Bene-anak, Sons of Anak, or the Posterity of the Anakim. ‘Tis well known that the Giants, the Sons of Anak, were very famous in Palestine.

Many fine Inventions have been ascrib’d Lucan. l. 3. v. 22.to the Phenicians; as particularly the Art of Writing.

Phœnices primi, famæ si creditur, ausi Dionys. v. 904.Mansuram rudibus vocem signare figuris.

‘Tis said also, that they first found out the Art of Navigation, Commerce, Astronomy, Voyages in the open Sea. Bochart has shewn, by incredible Labour and Industry, that they had sent out Colonies,⁴⁶

and had left Footsteps of their Language in almost all the Isles, and upon all the Coasts of the Mediterranean Sea. But the most famous of their Colonies was that of Carthage. ‘Tis thought that at Joshua’s Invasion many of them retired into Africa Procop. Vadalicis, l. 2. c. 10.and other Places. Procopius says, that at Tingis in Africa are found two Columns of white Marble, set up near the great Fountain, whereon was read in Phenician Characters; We are the People who took our Flight from before the Robber Jesus the Son of Nave. Our Dissertation may be consulted, concerning the Country to which the Canaanites retired, printed before our Commentary upon Joshua.

PHENIX, or Phœnix, a most rare Bird, and the only one of its Species, of which many wonderful Things are related. ‘Tis said it lives several Ages, and then is renew’d again from its own Ashes. The Rabbins⁴⁷ teach, that all the Birds having comply’d with the first Woman, and eaten of the forbidden Fruit along with her, the Phenix only would not eat of it, from whence it obtain’d a kind of Immortality. For at the End of a thousand Years a Fire proceeds out of the Phenix’s Nest, and consumes it; but in such manner, that there remains, as it were, an Egg, from whence the Bird is again renewed and reproduced. Others say, that it being arrived to the Age of a thousand Years, it plucks off its own Feathers, and dies of mere Decay of Nature : But it soon is produced again from its own Body, and returns to Life.

Other Rabbins add,⁴⁸ that this Bird being in Noah’s Ark, and out of Respect to the Patriarch not daring to ask Meat of him as the other Birds, Noah said to it, I pray God thou may’st not die. To which it answer’d, I shall die in my Nest, and I Job xxix. 18.shall live as long as the Phenix. We shall examine this Passage hereafter ; it suffices here to observe, that the Rabbins explain it of the Phenix.

The Naturalists who have spoke of this Bird, say Things of it that are altogether Vide Plin. l. x. c. 2. & l. xiii. c. 4.incredible. ‘Tis a Bird, as they say, of the Bigness of an Eagle, whose Head is crested with a most beautiful Tuft, and the Feathers of its Neck are gilt, and those of its Tail purple, with Carnation Down. Its Eyes are sparkling like two Stars. We are assured, that there is but one at a time in the whole World. According to some, it lives five hundred Years, according to others a thousand. Cheremon in Tzetzes makes its Life seven hundred Years long ; Pliny but six hundred and sixty, or but five hundred and sixty, or five hundred and twenty-one ; for Copies vary. Solinus, five hundred and forty. Hesiod says the Phenix lives as long as nine Ravens, and the Raven as long as nine Men, or nine Generations of Men.

Tacit. Annal. l. 6. & l. 3. c. 9.Tacitus says, there are some that make it live for fourteen hundred and sixty Years, but it is generally thought its Age does not extend beyond five hundred ; so that this is a Point of much Uncertainty. ‘Twas related in his Time, that the first that had been seen in Egypt appear’d in the Time of Sesostris, the second under Amasis, and the third under Ptolemy Euergetes. Pliny says, that a Phenix was brought to Rome under the Reign of the Emperor Claudius, in the Year 800 from the Foundation of Rome ; that it was shewn in the Assembly of the Senate, and that this Event was recorded in the publick Acts ; but, says Pliny, no body doubted but this was false.

As to the Manner in which it ends its Life, Authors are no more agreed upon this Fact, than upon its Age. ‘Tis said, that when the Time of its Renovation approaches, it builds itself a funeral Pile of Branches of sweet-scented Trees, upon which it sits down and dies. From its Bones and Marrow there is first produced a Worm, which as it grows takes the Form of a Bird. When it is grown up, it takes up the Ashes of its Parent, and carries them into Armenia or into Arabia, and places them upon the Altar of the Sun. Herodot. l. 2. c. 73.Herodotus says, it carries the Body of its Parent embalm’d in a Mass of Myrrh, which it deposits in the Temple of the Sun at Heliopolis in Egypt. The Fathers⁴⁹ have often alluded to the Phenix, by way of Comparison, in their Proofs of a Resurrection. Some speak with doubt concerning what we have now said of the Phenix, Origen. l. 4. contra Celf. ad Finem.and others again with full Assurance. There are Letters from the King of Ethiopia, acquainting the Pope, that the Phenix was produced in his Kingdom ; and ‘tis related, that Pope Clement VIII. sent Queen Elizabeth, as a great Rarity, a Feather said to belong to the Phenix. But the most discerning are persuaded, that whatever is related about the Phenix is entirely fabulous. See Bochart De Animalibus sacris, p. 2. l. 6. c. 5. and our Dissertation upon that Passage of Job, xxix. 18. Sicut palma multiplicabo dies, printed before our Commentary upon the Book of Job.

In two Places the Seventy Interpreters have used the Word Phenix, as the Name

of a Bird we now speak of, if some Commentators may be believ’d. Others maintain on the contrary, that in both these Passages they meant the Palm-tree, which in Greek is call’d Phoinix. These are the two Passages; Psal. xcii. 12. a The Righteous shall flourish like the Palm-tree; and Job xxix. 18.⁵⁰ I shall die in my Nest, and I shall multiply my Days as the Phenix. [as the Sand, in our Tertul. l. de Resurrect. c. 13. Epiphan. in Physiolog. Beda explicat.allegor. in Job. c. xxix. 18. p. 556.Translation]. Tertullian and Epiphanius explain the first Passage by the Phenix. Bede and several Rabbins understand this Passage of Job of the same Bird. But as to the first, we need but cast our Eyes upon the Hebrew, to be convinc’d that it means the Palm-tree. The Word Thamar is not equivocal, but is known to signify the Palm-tree in Hebrew, as well as Phoinix in the Greek. The Hebrew Word Chul or Chol, which the Seventy have render’d by Phenix, is a Word of greater Uncertainty. Several Rabbins think it stands for a Bird; but we know that Chol in Hebrew, and in the Oriental Tongues that have any relation thereto, signifies Sand. The Similitude taken from a Multitude of Days compared to the Sand, is very expressive and common in Scripture. The most skilful Interpreters, the Chaldee, Syriac, Arabic, Montanus, Pagninus, Munster, Castalio, Junius, Mercerus, Vatablus, Codurcus, and a great many others understand it in this Sense. Even the Septuagint themselves insinuate it, by translating it, My Age shall grow old as the Succour of a Palm-tree. For what Sense would it be to say, the Succour of the Phenix?

PHERORAS, the fourth Son of Antipater, and Brother of Herod the Great. He is not much known in the History of the Jews, but only by his wicked Artifices, and the Confusion he occasioned in the Royal Family of his Brother. He was the chief Cause of the Death of Mariamne, the Wife of Herod, and also of his two Sons Alexander and Aristobulus. He refused to marry his Niece Salampso, his Brother’s Daughter, because he was in Antiq. l. 16. c. 11.love with a Servant Maid that he kept. However, afterwards he married Cypros, another of his Brother’s Daughters, and join’d in the Conspiracy of Antipater against Herod. He withdrew from Jerusalem beyond Jordan, and resolved never more to see his Brother.⁵¹ He kept his Word, and would never come to Jerusalem, though sent for by Herod, when he fell ill of a dangerous Fit of Sickness. But Herod did not do the same by him; for in Pheroras’s last Sickness he went to see him, and shew’d him all the Tokens of brotherly Affection. Pheroras being about to die, caus’d a Box of Poison to be burnt, which Antipater had provided, and which was intended for Herod.⁵² Herod made a magnificent Funeral for him, and knew not ‘till after his Death the secret Measures concerted between him and Antipater, to take him out of the World by Poison. This Discovery was the Beginning of Antipater’s Misfortunes.

70. כפתורים Θυίσκας. Exod. xxv. 29. xxxvii. 16.PHIALA. This Word is generally translated by a Phial, or Vial, which signifies a little Glass Bottle. But it is certain, that the Greek Word Phiale, and the Latin Word Phiala, rather signifes a Cup,⁵³ a large open Vessel, something like a Plate or Bason. St. Jerome often uses the Word Phiala in his Translation, and it answers to the Hebrew Word Kaphoth, which signifies the Palm of the Hand, or Spoons. It is plain that this Word signifies a Vessel wherein to put Incense. In Numbers vii. 14. the Heads of the Families that offer the Caphoth, present them always full of Incense; and in the Books of Kings, Censers and Caphoth are always join’d together. It was therefore a kind of Cup, in which the Incense was placed upon the Shew-bread. See Levit. xxiv. 7. Pones super eos (panes) thus lucidissimum. The Septuagint have very well render’d this Word by Thuiske, derived from thus, a Box of Incense. It may be translated in Latin by Acerra. Many of ‘em are found represented in the antient Marbles, but they are generally in the Form of oblong and square Boxes.

In the Book of Judges, ch. v. 25. St. Jerome has translated the Hebrew Word Sepul, which signifies Simpulum,⁵⁴ by Phiala. In Phiala principum obtulit butyrum. The Simpulum was an Instrument with an Handle, the Extremity of which very nearly resembled our Spoon. They made use of it to fill out Wine, and to make Libations with it at Sacrifices. It appears pretty often upon antient Medals, among the Instruments of Sacrifices.

Ezr. i. 9. 70אגרטלים . Ψυκτῆρες. Nehem. vii. 70. 70מזרקות . Φιάλας. Amos vi. 6.In the Book of Ezra, i. 9. they translate the Hebrew, or rather Chaldean Word Agartalim by Phiala. In Nehemiah vii. 70. St. Jerome has put Phialas for the Hebrew Word Misrakoth, which signifies rather pateras, or other Utensils to make Libations, or to pour out Liquors. Amos makes use of the same Term, to express the Cups that rich Men were served in at their Tables. Bibenti vinum in phialis. The HebrewZech. ix. 15. xiv. 20. says, in Misrakim. And Zechariah acquaints us, that these Implements⁵⁵

were us’d to make Libations of Wine upon the Altar. Replebuntur ut phialæ, & quasi cornua altaris. It seems therefore by all these Passages, that Phiala does not signify a Vial. The same thing still appears from Rev. 5. 8.the Revelations, where St. John represents to us the twenty-four Elders, having Cups in their Hands, or a kind of Censers, full of Spices and Perfumes. Phialas plenas odoramentorum. And elsewhere, the seven Angels holding seven golden Cups full of the Wrath of God triumphing, which they pour out upon the Earth.

PHIALE, a very famous Fountain or Lake, at the Foot of Mount Hermon, from whence Jordan derives its Stream. The Greek Name Phiale was given it, from its Joseph. de Bello, l. 3. c. 18. p. 86.Resemblance to a great Bason. Josephus relates, that at an hundred and twenty Furlongs from Cesarea Philippi, upon the Road leading to Trachonitis, the Lake Phiale may be seen perfectly round like a Wheel, in which the Water is always up to the Brim, without either increasing or diminishing. ‘Twas unknown that this was the Source of Jordan, ‘till Philip Tetrarch of Galilee discover’d it in a manner that left it no longer to be doubted. For he threw Chaff and Straw into the Lake, which found a Passage through subterraneous Channels to Panium, from whence ‘till then it was thought that Jordan had its Source. See what has been said before upon the Articles MAGEDAN or DALMANUTHA. The Name Phiale has been given to several other Lakes, or Reland. Palæst. l. 1. c. 41.Reservatories of Water.

PHICHOL, or Phicol, General of the Army of Abimelech King of Gerar. He lived in the Time of Abraham. See Abimelech and Gerar, Gen. xxi. 22.

PHICOLA, a Village near Jerusalem, whence was Joseph Son of Tobias, and Nephew of the High-priest Onias I. Antiq. l. 12. c. 4. p. 401.

PHIDEAS, Son of Axioram. According Antiq. l. 10. c. 11. p. 342.to Josephus he was the seventeenth High-priest of the Jews. He had Sudeas for a Successor, according to the same Author, for the Names of these two High-priests are not found in Scripture.

PHILADELPHIA, a City of Mysia, in Asia Minor. At the Time that St. John the Evangelist wrote his Revelations, the Angel or Bishop of the Church of Mysia was a very holy Man, to whom the Son of God directed these Words, Rev. iii. 7, 8, 9, &c. And to the Angel of the Church of Philadelphia write, These Things saith he that is holy, he that is true, he that hath the Key of David, he that openeth, and no Man shutteth, and shutteth and no Man openeth: I know thy Works, behold, I have set before thee an open Door, and no Man can shut it; for thou hast a little Strength, and hast kept my Word, and hast not denied my Name. Behold, I will make them of the Synagogue of Satan, (which say they are Jews and are not, but do lye). Behold, I will make them to come and worship before thy Feet, and to know that I have loved thee. Because thou hast kept the Word of my Patience, I also will keep thee from the Hour of Temptation, which shall come upon all the World, to try them that dwell upon the Earth. Behold, I come quickly; hold that fast which thou hast, that no Man take thy Crown. Him that overcometh will I make a Pillar in the Temple of my God, and he shall go no more out; and I will write upon him the Name of my God, and the Name of the City of my God, which is New Jerusalem, which cometh down out of Heaven from my God; and I will write upon him my Vide Hal. lox. vit. Quad.new Name.

‘Tis unknown who this Bishop of Philadelphia was: Aureolus and De Lyra think it was St. Quadratus, a Disciple of the Apostles, and an Apologist for the Christian Religion, who presented an Apology to the Emperor Adrian. The Greeks in Euseb. Hist. Eccl. l. 3. c. 37.their Office give him the Name of an Apostle; and Eusebius calls him an Evangelist, in giving his Character, because he had devoted himself to go from Province to Province preaching the Gospel. But none of the Antients say, that Quadratus was Bishop of Philadelphia. There was a Quadratus also Bishop of Athens, and Martyr, about the Year of Christ 175; but he was different from the Apologist, and it could not be he to whom St. John addresses himself in the Revelations.

Philadelphia, otherwise Rabbath, or Rabbath Ammon, Rabbath of the Children of Ammon, or Rabat-amana, the Capital of the Ammonites, was situated in the Mountains of Gilead, towards the Source of the River Arnon. It is sometimes mention’d as belonging to Arabia, sometimes to Celesyria. Eusebius places it ten Miles from Jazer to the East. ‘Tis very probable that this Deut. iii. 11.City was the Residence of King Og, since in the Time of Moses they still shew’d his Iron Bed, nine Cubits long, and four Cubits Plin. l. 5. c. 18.broad. Philadelphia was of the Number of the ten Cities of Decapolis beyond Jordan. Josephus extends Perea, or the Region beyond Joseph. de Bello, l. 3. c. 2. p. 533. c.Jordan, from this River as far as Philadelphia. See RABBATH AMMON hereafter. ‘Tis said this City received its Name of Philadelphia from Ptolemy Philadelphus King of Egypt. St. Ignatius the Martyr, very probably, preached the Gospel here; and ‘tis to the Church of this Place that he wrote his Epistle, directed to the Philadelphians.

PHILADELPHUS. Ptolemy Philadelphus King of Egypt. See PTOLEMY, and the Article SEPTUAGINT.

PHILARCHES, was a very wicked Man, who was kill’d by the Jews, with Timotheus

theus General of the Syrian Troops. The Year of his Death is unknown, as also the Circumstances of his Life. 2 Macc. viii. 32. See the Commentary upon this Place.

PHILELLEN, that is to say, a Friend to the Greeks. They gave this Sirname to Aristobulus King of the Jews, Son and Successor of Alexander Jannæus. a

PHILEMON, a rich Citizen of the City of Colossæ in Phrygia. He was converted to the Christian Faith, with Appia his Wife, by Epaphras, the Disciple of St. Paul; for St. Paul himself did not preach at Colossæ.⁵⁶ Perhaps we should have known nothing of St. Philemon, had it not been on the Account of his Slave Onesimus, who having robb’d him, and run away from him, came to Rome, where he found St. Paul, and was very serviceable to him. St. Paul converted him, baptiz’d him, and then sent him back to his Master Philemon,⁵⁷ to whom he wrote a Letter still extant, and which passes for a Masterpiece of that kind of Eloquence, which is natural, lively, strong, and pathetick, which was peculiar to St. Paul. Philemon had made a Church of his House, and all Philem. v. 2.his Domesticks as well as himself were of the Houshold of Faith. His Charity, Liberality, and Compassion, were a sure Refuge to all that were in Distress. The Apostolical Constitutions say, that St. Paul made him Bishop Constitut. l. 7. c. 46.of Colossæ, but the Menæa insinuate, that he went to Gaza in Palestine, of which he was Menæ, 22. Nov.the Apostle and first Bishop. From thence he return’d to Colossæ, where he suffer’d Martyrdom with Appia his Wife, in the Time of Nero. They relate several Particulars of his Martyrdom, and say, that his Body remain’d at Colossæ, where it perform’d several Miracles. His Name is set down in the Martyrologies on the 22 of November.

2 Tim. ii. 16,17,18.PHILETUS. St. Paul writing to Timothy, in the 65th Year of Christ, and a little while before his own Martyrdom, speaks thus: But shun profane and vain Babblings, for they will increase unto more Ungodliness. And their Word will eat as doth a Canker; of whom is Hymenæus and Philetus; who concerning the Truth have erred, saying, that the Resurrection is past already, and overthrow the Faith of some. We have nothing very certain concerning Philetus; for we make small Account of what is read in the false Abdias, in the Life of St. James major, even supposing this Author had not put the Name of Philetus instead of Phygellus. This is the Substance of what is found in Abdias. St. James the Son of Zebedee passing thro’ the Synagogues of Judea and Samaria, preached every where the Faith of Jesus Christ. Hermogenes and Philetus strenuously opposed him, affirming, that Jesus Christ was not the Messiah. Hermogenes was a notable Magician, and Philetus was his Disciple; who being converted, was desirous to bring his Master to St. James, but Hermogenes bound him up so by his Magick Art, that he could not come at the Apostle. Philetus found means to make St. James acquainted with what had happen’d to him, upon which St. James unbound him, and Philetus came to him. Hermogenes perceiving how ineffectual his Art was against the Saint, became himself a Convert, as well as Philetus.

Diodor. an. 1. Olymp. 111. Just. l. 9. c. 6. Q. Curt. l. 4. c. 1. Arrian. l. 2.1. PHILIP, King of Macedon, and Father of Alexander the Great. This Prince is spoke of in Scripture, but only by Incident, on Occasion of his Son Alexander. Philip was kill’d at Egea, a City of Macedonia, by Pausanias Son of Cerastus, while he was celebrating the Nuptials of his Daughter Cleopatra with Alexander King of Epirus; in the Year of the World 3668, before Christ 332, before the Vulgar Era 336. Alexander the Great, in his Letter to Darius, asserts, That the Persians, for a great Reward, had engaged the Murderers of his Father to the Perpetration of this Crime.

2. PHILIP, sirnamed Arideus, Brother of Alexander the Great, succeeded this Prince in the Kingdom of Macedonia, in the Year of the World 3681. He was put to Death in 3687, before Christ 313, before the Vulgar Era 317.

3. PHILIP, Foster-Brother of Antiochus 1 Macc. vi. 14. 1 Macc. vi. 14, 55. 2 Macc. ix. 29.Epiphanes, a Phrygian by Birth, and very much in Antiochus’s Favour. This Prince made him Governor of Jerusalem,⁵⁸ where he committed many Outrages upon the Jews, to force them to forsake their Religion. Seeing that Apollonius and Seron were defeated by Judas Maccabeus, he sent for new Succours to Ptolemy Governor of Cele-Syria, who sent him Gorgias and Nicanor with a powerful Army. Some time after,⁵⁹ Antiochus going beyond the Euphrates, to extort Money from the People, Philip went along with him; and Antiochus finding himself near his End, made him Regent of the Kingdom, put his Diadem into his Hands, his Royal Cloak and his Ring, that he might render them to his Son the young Antiochus Eupator. But Lysias having taken Possession of the Government in the Name of young Eupator, who was but a Child, Philip not being able to cope with him, durst not return into Syria; but he went⁶⁰

2 Macc. ix. 29. In the Year of the World 3840.into Egypt, carrying the Body of Epiphanes along with him, there to implore Assistance from Ptolemy Philometor, against Lysias the Usurper of the Government of Syria. The Year following, while Lysias was busy in his War against the Jews, Philip got into Syria,⁶¹ and took Possession of Antioch. But Lysias returning into the Country with great Diligence, retook Antioch, and put Philip to death, who was taken in Joseph. Antiq. l. 12. c. 15.the City.

4. PHILIP, Son of Herod the Great, and of one of his Wives call’d Cleopatra. He marry’d Salome the Daughter of Herod sirnamed Philip, and of Herodias: This Herodias is she who is so well known in the Gospel, by the Death of Matth. xiv. 3. Mark vi. 17, 19, 22.John the Baptist; and Salome her Daughter, the Wife of Philip, is she who danced before Herod, and asked for the Head of that holy Forerunner of Christ. In the Will of Herod, Philip was named after Archelaus, and he bore the Title of Antiq. l. 17. c. 10. p. 599.Tetrarch of Trachonitis, Gaulonitis, Batanea, and Paneas. While Archelaus went to Rome, to solicit the Confirmation of his Father’s Will from Augustus, he left his Brother Philip in Judea, to govern it, and take Care of his Affairs. Some time after, Varus Governor of De Bello, l. 2. p. 776. d, e, f.Syria sent Philip to Rome also, to assist his Brother Archelaus, or to take Care of his own De Bello, l. 2. c. 8. p. 782. a.Interests.

As soon as Augustus had confirmed Herod’s Will, Philip return’d into his Tetrarchy, and lived there many Years as a peaceable and moderate Prince, that was contented with his Condition, and placed his whole Delight in Well-governing Antiq. l. 18. c. 6.his People. When he went abroad, if any one apply’d to him for Justice, he presently stopt, in what Place soever he was, caus’d a Tribunal to be set up, which he always carry’d with him for that Purpose, gave the Parties a Hearing, and determined the Cause upon the Spot. ‘Twas he that built the Walls round the City of Paneas, and gave it the Name of Cesarea Philippi: He also enlarged the Town of BethsaidaAntiq. l. 18. c. 3., St. Peter’s native Country, lying upon the Lake Gennesareth, and gave it the Name of Julias, in Honour of Julia the Daughter of Augustus. He died in the 33⁶² Year of the Vulgar Era, 37th of Jesus Christ, after 37 Years Reign. This was the 20th Year of the Emperor Antiq. l. 18. c. 6.Tiberius.

5. PHILIP, otherwise Herod-Philip,⁶³ Son of Herod the Great, and of the second Mariamne Daughter of Simon the High-Priest. This Herod- Philip married Herodias, by whom he had Salome, she who danced before Herod, and asked her Father for the Head of John the Baptist, (as mention’d in the foregoing Article). Herodias left him, and married Herod-Antipas his Brother. See Herod-Antipas, and Herod-Philip, under the Article of the HERODS.

Euseb. Hist. Eccl. l. 3. c. 31. John i. 43, 44, &c. Stromat. l. 3. p. 436. Matth. viii. 21, 22.6. PHILIP the Apostle: He was a Native of Bethsaida in Galilee. Eusebius says he was a married Man, and had several Daughters. Jesus Christ having seen him, invited him to follow him, saying to him, Follow me. Philip follow’d him; and soon after, finding Nathanael, Philip said to him, We have found the Messiah, of whom Moses and the Prophets have spoke, Jesus son of Joseph of Nazareth. Nathanael asked him, Can any good thing come out of Nazareth? To which Philp replied, Come yourself and see. Then he brought Nathanael to Jesus, and they went with him to the Marriage of Cana in Galilee. Clemens Alexandrinus mentions it as a Thing universally acknowledged, that it was St. Philip that gave our Saviour the Answer, when he was bid to follow him, Let me first go to bury my Father. To which our Saviour answer’d, Let the Dead bury their Dead. Tertullian assures us expressly, that it was one of the Apostles, but the Evangelists do not say it was this Apostle: And it would be very strange, that Tertul. de Baptismo, c. 12.St. John, who tells us so particularly what Christ said to Philip, at his Call to the Apostleship, should not mention so remarkable a Circumstance.

Luk. vi. 13. Mat. x. 2. John vi. 5, 6, 7.St. Philip was call’d at the very beginning of our Saviour’s Mission, in the 30th Year of the Vulgar Era, and about a Year after he was appointed an Apostle. When our Saviour intended to feed the five thousand Men, that follow’d him, he asked St. Philip, only to prove him, whence Bread might be bought for such a Multitude of People. Philip answered, That two hundred Peny-worth would not be sufficient for every one to taste a little. Some Gentiles, having a Curiosity to see Jesus Christ, a little before his Passion, they addressed themselves to St. Philip, who mention’d it to St. Andrew, and these two John xii. 20, 22.together to Christ. At the Last Supper, Philip asked our Saviour, that he would please to shew them the Father, and that was all they desired. But Jesus answered them, That seeing the Son, John xiv. 8, 10.they saw the Father also. And this is all we find of him in the Gospel.

Clemens Alexandrinus says⁶⁴ that St. Philip marry’d some of his Daughters. Theodoret says,⁶⁵ he preached in the two Phrygia’s; and Eusebius⁶⁶ says he was buried at Hierapolis in Phrygia Pacatiana. Polycrates Bishop of Ephesus⁶⁷ assures us, that St. Philip, with St. John, celebrated the Passover on the Fourteenth Day of the Moon. The

same Author seems to say, that Papias had been inform’d by the Daughters of St. Philip, that a dead Man had been restored to Life in the Time of this Apostle. The false Histories that we have of St Philip, pretend that he died at the Age of Fourscore and seven Years, under Domitian or Trajan. There hath been a Book of Acts falsely imputed to this Apostle, which was condemned by Pope Gelasius; as also a Gospel used by the Epiphan. Hæres. 26. c. 13.Gnosticks. The Bollandists may be consulted concerning the History of this Saint, on the First Day of May.

As to his Daughters, Polycrates Bishop of Ephesus says, that two of ‘em lived in Virginity, and were buried with their Father at Hierapolis. ‘Twas from them, that Papias was informed of the raising of a dead Person: And Sozomen thinks that it was they themselves that had restored him to Life. Polycrates speaks also of another Daughter of St. Philip, who lived in great Sanctity, and died at Ephesus. This is, probably, she that was marry’d; and, perhaps, it was this last that the Greeks honour’d by the Name of Hermione, who, they say, was buried at Ephesus, and was Daughter of St. Philip the Vid. Valef. Not. in Euseb. p.55.Apostle.

7. PHILIP, the second of the seven Deacons chosen by the Apostles after our Saviour’s Resurrection. This Deacon, they say, was of Cesarea in Palestine. It is certain, that Isidor. Pelusiot. l. 1. p. 449. Acts xxi. 8, 9.his Daughters lived in this City. After the Death of St. Stephen, all the Christians, excepting the Apostles, having left Jerusalem, and being dispers’d in several Places, St. Philip went to preach at Sebaste or Samaria, where he performed several Miracles, and Acts viii. 1, 2, 3, &c.converted many Persons: He baptized them; but being only a Deacon, he could not give them the Sacrament of Confirmation , and the Holy Ghost: Wherefore, he made known to the Apostles at Jerusalem, that Samaria had received the Word of God; that they should come and lay Hands on them, and communicate the Holy Ghost to them. St. Peter and St. John came thither; and the Samaritans that were converted received the Holy Ghost by their Means. Simon Magus had been admitted to Baptism, among others, by St. Philip: But St. Peter would not lay his Hands on him, and rejected, with Contempt and Execration, the Proposal he made to him, of purchasing with Money the Power of communicating the Holy Ghost. Euseb.Hist. Eccl. l. 3. c. 39.go on the Southerly Part of the Country, in the Road that leads from Jerusalem to Old Gaza: For there were two Cities of Gaza, the Old and the New; the Old was then forsaken, and was upon the Road to Egypt. Philip obey’d; and there met with an Ethiopian Eunuch, belonging to Candace Queen of Ethiopia, who had the Care of her Revenues, and had been at Jerusalem, to worship God there; he was then returning into his own Country, and was reading the Prophet Isaiah; as he travelled in his Chariot. Then the Spirit of God said to Philip, Go on, and approach to this Chariot. Philip coming to the Chariot, heard the Man reading the Prophet Isaiah, and said to him, Do you understand what you read? To which the Eunuch answered, How should I understand, except Some-body explain it to me? He desired therefore Philip to come and sit down by him in the Chariot. The Passage he was reading was this; He was led as a Sheep to the Slaughter; and like a Lamb dumb before his Shearer, so opened he not his mouth. The Eunuch says then to Philip, Pray, who does the Prophet here speak of? Is it of himself, or some other? Then Philip began to instruct him concerning Jesus Christ. And having gone on together for some time, they came to a Fountain, when the Eunuch said to Philip, Here is Water; what hinders me from being baptized? Philip told him, He might be so, if he believed with all his Heart. He replied, I believe that Jesus Christ is the Son of God. He then caused the Chariot to stop, and they both went down into the Water, where Philip baptized the Eunuch. a Being come out of the Water, the Spirit of the Lord took away Philip, and the Eunuch saw him no more. But Philip was found again at Azotus, and preached the Gospel in all the Cities he passed through, ‘till he returned to Cesarea of Palestine, which is about thirty Leagues from Azotus.

‘Tis thought that this Eunuch was the first Apostle of the Ethiopians;⁶⁸ and the Abyssines boast of having receiv’d the Christian Faith from him. Some believe⁶⁹ he preached Jesus Christ in Arabia Fœlix, and in Taprobana; but these are such as think his Mistress, Queen Candace, reigned in Arabia Fœlix. The most prevailing Opinion is, that this Eunuch belong’d to a Queen of the Peninsula Meroe, to the South of Egypt. Women commonly reign’d in this Vid. Strab. l.17. Plin. l. 6. c. 29. Acts viii. 26,27,&c.Part of Ethiopia, and several of ‘em have St. Philip was, probably, at Samaria, when the Angel came to command him to gone by the Name of Candace. The⁷⁰

Greeks hold the Feast of this Eunuch on the Canis. t. 2. p. 850.27th of August.

But to return to St. Philip: The Scripture does not inform us what he did after this time, that is, after the 33d Year of the Menæa xi. Octob.Vulgar Era. The modern Greeks say, that this holy Deacon left Palestine, to go to Tralles in Asia, where he founded a Church, of which he was the Apostle and Bishop, and where he rested in Peace, after performing many Miracles. The Latins, after Usuard and Ado, say, on the 6th of June, that he died in Peace at Cesarea, and that three of his Daughters were there buried with him. Ado adds, that the fourth Adon. & Martyrol. Rom. vi. Jun.died at Ephesus; but he has mistaken this fourth Daughter of St. Philip the Deacon, for St. Hermione Daughter of St. Philip the Apostle, of whom we have just now spoke. Caius, also, an ancient Priest of the Romish Church, apparently confounds the Daughters of Philip the Deacon, with those of the Apostle of the same Name, when he says, that the four Daughters of the Deacon dwelt at Hierapolis in Phrygia. When St. Paula came to Cesarea, in the Year of Christ 386, she had a mind to see the House of St. Philip, and the Chambers of his Daughters. The Greeks celebrate the Feast of St. Philip the Deacon on the 11th of Hieronym. Ep. 27.October, and the Latins on the 6th of June.

PHILIPPI, a City of Macedonia, and a Acts xvi. 12,13,&c. In the Year of Christ 52.Roman Colony. St. Paul came to preach there in the 52d Year of the Vulgar Era, and there converted several People; among others, Lydia a Seller of Purple. He also cast out a Devil from a Servant-Maid, who had a Familiar Spirit, by which she foretold future Events, and thereby brought great Gain to her Masters. These stirr’d up the whole City against St. Paul; and the Magistrates caused him to be seized, whipt, and put in Prison. But the Day following they let him out again, and made Excuses for their ill Treatment of him, after they had been inform’d that he was a Citizen of Rome.

PHILIPPIANS: The Philippians were always full of Acknowledgment, for the Grace of Faith they had receiv’d from God, by the Ministry of St. Paul: They assisted him on several Occasions: They sent him Money while he was in Achaia; and being inform’d that he was a Prisoner at Rome, Phil. i. 12, 13. In the Year of Christ 61.they sent a Deputation to him by Epaphroditus their Bishop, to be serviceable to him on all Occasions. Epaphroditus fell sick; and St. Paul, in order to deliver the Philippians from the Concern they were in, at the hearing of his Sickness, sent Epaphroditus to them again, when he was recover’d, and writ the Epistle by him, which we have still remaining. This Epistle is address’d to the Philippians, in which he commends their Liberality, and shews great Acknowledgment, for the Readiness he found in them, of being helpful to him in his Necessity. See the Article of St. Paul.

PHILISTINES, a People that came from the Isle of Caphtor in Palestine, being Descendants from the Caphtorims, who came from the Casluhims, Children of Mizraim, as Moses informs us; and, by Consequence, are originally from Mizraim the Father of the Egyptians. Moses says, elsewhere, that the Caphtorims, being come out of Caphtor, drove out the Avims which dwelt from Hazerim to Azzah (or Gaza), and dwelt in their stead: Therefore, ‘tis only since the time of the Avims (or Avites), or Canaanites, that the Philistines came into Palestine, and that they have so long possess’d the Country of which they made themselves Masters. We do not precisely know the Time of their coming out of the Isle of Caphtor; but they had been a long Time in the Land of Canaan, when Abraham came thither, in the Year of the World 2083, before Christ 1917, before the Vulgar Era 1921. We have attempted to shew, in the Article Caphtor, or Caphtorim, that this Word intimates the Isle of Crete.

The Name Philistine is not Hebrew. The Septuagint generally translate it by Allophyloi, Strangers. The Pelethites and Cherethites were also Philistines; and the Seventy sometimes translate Cherethim, by Cretai, Cretes. See what we have said upon Vid. Ezec. xxv. 16.the Articles Pelethites and Cherethites. The Casluhims, or Casluchims, the Fathers of the Caphtorims, dwelt originally in Pentapolis Cyrenaica, according to the Paraphrast Jonathan; or in the Canton Pentaschenites of Lower Egypt, according to the Jerusalem Paraphrast. We find in Marmarica, the City of Axilis, or Azylis; and in Libya bordering upon Egypt, Sagylis, or Satylis; and this out of Ptolemy. These Names have a sensible Resemblance to Casluhim. This Country is situate near Egypt, where all the Children of Mizraim had their Settlement: It is placed over-against the Isle of Crete. Strabo allows but a thousand Furlongs Distance between the Port of Cyrene, and that of Crete, called Criou Metapon, or, the Ram’s Forehead. There was, heretofore, a great Intercourse between Cyreniaca and the Isle of Crete, as appears from Strabo and Pliny: It is therefore probable, that the Casluhims sent Colonies to this Island from Cyreniaca, which afterwards pass’d from thence to the Coasts of Palestine. This Hypothesis appears to me to be the most probable of any that has hitherto been advanced.

Besides the Conformity which is observable between the Words Cherethim and Crete, we also find a great Resem

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