PHI – POE

Volume II, pages 396–414 of the 1732 edition, from PHI to POE: everything printed on these pages, in order.

Continued from Philistines

blance between the Manners, the Arms, the Deities, the Customs of the Philistines and the Cretans; as may be seen in our Dissertation concerning the Original and the Deities of the Philistines, prefix’d to the First Book of Kings.

The Philistines were a powerful People in Palestine even in Abraham’s time, since they had then Kings, and were in Possession of several considerable Cities. They are not comprehended in the Number of the Nations devoted to Extermination, and whose Territory the Lord had abandon’d to the Hebrews. Lastly, they were not of the cursed Seed of Canaan. However Joshua did not forbear to give their Land to the Josh. xv. 45, 46, 47.Hebrews, and to set upon them by Command from the Lord, because they possessed a Country which was promised to the People Josh. xiii. 2, 3.of God. But these Conquests of Joshua must have been ill maintain’d, since under the Judges, under Saul, and at the Beginning of the Reign of King David, the Philistines had their Kings, and their Lords, which they called Sazenim; since their State was divided into five little Kingdoms or Satrapies, and since they oppress’d the Israelites during the Government of the High Priest Eli, and of Samuel, and during the Reign of Saul. a True it is, that Tamgar, Sampson, Samuel and Saul made head against them, and killed some of their People, but they did not reduce their Power. They continued independant down to the Reign of David, who subdued them to his 2 Sam. v. 17. viii. 1, 2, &c.Government.

They continued in Subjection to the Kings of Judah down to the Reign of Jehoram Son of Jehoshaphat, that is, for about Two hundred and forty six Years.¹ Jehoram made War against them, and probably reduced them to his Obedience again, because it is observed in Scripture, that they revolted again from Uzziah, and that this Prince kept them to their Duty for his whole Reign.² During the unfortunate Reign of Ahaz, the Philistines made great Havock in the Territory of Judah; but his 2 Chron. xxviii. 18. 2 Kings xviii. 8.Son and Successor Hezekiah, subdued them again. Lastly, they regain’d their full Liberty under the latter Kings of Judah; and we may see by the Menaces made to them by the Prophets Isaiah, Amos, Zephaniah, Jeremiah and Ezekiel, that they brought a thousand Hardships and Calamities upon the Children of Israel, for which Cruelties God threatned to punish them with great Misfortunes.

Esar-haddon, Successor to Sennacharib, besieged Azoth and took it, by the Arms of his General Thasthan, or Tartan. Isai. xx. 1. Herodot. l. 2. c. 157. Joseph. Antiq. l. x. c. 11. p. 345. 1 Macc. xi. 59.Psammiticus King of Egypt took the same City, after a Siege of Twenty-nine Years, according to Herodotus; and this is the longest Siege of any City known. During the Siege of Tyre, which held out for Thirteen Years, Nebuchadnezzar made use of a Part of his Army to subdue the Ammonites, the Moabites, the Egyptians, and other Nations bordering upon the Jews: There is great Probability that the Philistines could not withstand him, and that they were reduced to his Obedience, as well as the other People of Syria, Phenicia and Palestine. Afterwards they fell under the Dominion of the Persians, then under that of Alexander the Great, who destroy’d the City of Gaza,³ the only City of the Phenicians that durst oppose him. After the Persecution of Antiochus Epiphanes, the Asmoneans pared off by degrees several Cities from the Country of the Philistines, which they subjected to their Jurisdiction. Tryphon, Regent of the Kingdom of Syria, gave to Jonathan the Asmonean, the Government of the whole Coast of the Mediterranean, from Tyre as far as Egypt; and consequently all the Country of the Philistines. The Name Palestine comes from Philistine, altho’ these People possess’d but a small Part of this Country.

PHILO, a famous Jewish Author, of the City of Alexandria, and of the Race of the Priests. He was Brother to Alexander Lysimachus, Alabarch or Chief of the Joseph. Antiq. l. 18. c. 10. p. 639. d. Hieron. Ep. 84.Jews, who in great Numbers inhabited this City. Josephus calls him an illustrious Man in every thing. He made himself so famous by his Eloquence, and by the Knowledge he had acquired of the Philosophy of Plato, that it was commonly said of him at Alexandria, either Philo imitates Plato, or Plato imitates Philo.⁴ And the Learned call’d him the Jewish Plato, or the second Plato. He was pretty far in Years when he was deputed with others to go to Rome, about the Year 40 of the common Era, by the Jews of Alexandria, there to defend the Right of the Citizens of Alexandria, which the Jews laid Claim to, before the Emperor Caius. They stay’d at Rome till Caius return’d out of Gaul, and when he arrived, they presented their Memorial to him. Caius received them with more Tokens of Philo Leg. ad Caium, p. 1018. & seq.Friendship than they expected.

Some time after, he gave them a Hearing near the City, in the Houses of Pleasure that bore the Name of Mecenas and Lamia. The Emperor reproached them with being the only People in the World who would⁵

not acknowledge him as a God, and utter’d blasphemous Expressions that were very horrible. He told them, that they had indeed offer’d Sacrifices for his Health, but that they had also offer’d their Sacrifices to others. Then with a more serious Air, he asked them why they refused to eat Swines-Flesh; and lastly, upon what Grounds they could justify their Pretences to the Right of Denizons. He put these Questions to them by fits and starts, without staying for a Reply, or hearing what the Jews had to say to them. He dismissed them without deciding any thing in the Cause, only made this Observation upon them; These People do not appear to me so much to be wicked, as to be miserable and sense-less, in not acknowledging me for a God.

Philo composed several Works, a good Part of which are still extant, and which are very much esteemed by intelligent Persons. Photius Phot. Cod. 105. p. 277believes, that it was from him that the Custom was first introduced into the Church, of explaining the Scriptures Allegorically; and true it is, that the Fathers, especially Clement of Alexandria and Origen, have often follow’d the Method of Philo; but it cannot be deny’d, but that the Custom of turning the Scripture into Allegory, was in use long before Philo, as may be seen in the Book of Wisdom,⁶ and in Ecclesiasticus. Josephus testifies, that he had a Design to compose a Work, in which he would Joseph. Proëm. in Antiq. Jud. ad finem.explain what Moses had concealed under his Allegories. Lastly, St. Paul has often used this manner of explaining Scripture, so that it may be easily seen it was familiar to the Jews, and that Philo was neither the first nor the principal Author of it. See the Article ALLEGORY.

Several of the Antients have thought, that Philo intended to describe the way of Life of the first Christians of Alexandria, in his Book intitled, Of a contemplative Life, wherein he represents the Manner of living of the Therapeutæ. The Reader may peruse what has been written pro and con upon this Argument, for some Years past. Father Montfaucon has maintained the affirmative Side of the Question, and M. Basnage, M. du Pin, and M. N. President of Dijon, the negative Side. ‘Tis worth while to read what has been said on both Sides upon this famous Question. ‘Tis said that Philo⁷ was acquainted with St. Peter at Rome, under the Emperor Claudius; that he spoke with him, and contracted a Friendship with him. Photius says, that he even embraced Christianity, but quitted it again out of Discontent: But Phot. Cod. 105. p. 277this Circumstance does not appear from any antient Writer. The Time of his Death is unknown.

PHILOLOGUS. St. Paul in his Epistle to the Romans, chap. xvi. 15. salutes Philologus, of whom nothing particular is known. The Greeks make him Bishop of Sinope in Pontus, and set his Feast upon the fourth of November. Origen believes, that Philologus was Husband to Julia, mentioned in the same Place; but others doubt whether Julias is not rather the Name of a Man than a Woman.

PHILOMETOR, the Sirname of Ptolemy VI. King of Egypt. See PTOLEMY.

PHILOPATOR. This Sirname is given to Ptolemy IV. King of Egypt. See the Article of the PTOLEMIES.

PHILOSOPHY. St. Paul bids the Colossians beware, lest any Man spoil them Coloss. ii. 8. Acts xvii. 18.through Philosophy. Ne quis vos decipiat per Philosophiam. And in the Acts, St. Luke relates, That when St. Paul came to Athens, he there found Epicurean and Stoick Philosophers, who made a Jest of his Discourses. The same Apostle in many Places of his Epistles, opposes the false Wisdom and wise Men of the Age, which is nothing else but the Pagan Philosophy, always contrary to the Wisdom of Jesus Christ, and the true Religion; which in the Notion of the Philosophers and Sophists of this World, seem’d to be mere Folly, being built neither upon Reasoning nor Evidence, nor the Eloquence and Subtilty of those that preach’d it, but upon the Power of God, and his single Authority, upon the Operation of the Holy Ghost, which actuated the Hearts and Minds of those whom he called to the Faith.

The Word Philosophy is derived from the Greek Word Philos, a Lover, and Sophia, Wisdom. Pythagoras was the first who took up the Appellation of a Philosopher, or a Lover of Wisdom, instead of Sophos, or a wise Man, which was given to all before him, who were excellent in the Sciences. In the Holy Scripture we find real wise Men, and real Works of Philosophy, in the Book of Proverbs, the Ecclesiastes of Solomon, the Book of Wisdom, and Ecclesiasticus. These are moral Works, wherein we find a vast Number of excellent Maxims of Religion, of Piety, of Conduct for all States of Life. There is but little Reasoning or Argumentation. The antient Orientals did not so much amuse themselves with Reasoning, as the Greek Philosophers. They went directly to the Matter, and deliver’d their Precepts by way of Sentiment and Maxim. The Book of Ecclesiastes is a kind of Dispute, wherein are exhibited the Reasonings of the Wicked, and of those that deny the Immortality of the Soul, and Providence, and that place their chiefest Good in Pleasure,

Riches, and Honour. Their Reasons are alledg’d with Strength, but Solomon shews the Vanity and Inconclusiveness of them, and determines in favour of Religion, and of the Fear of God.

The Book of Job is also a kind of Treatise of Philosophy, in which three or four Persons dispute by turns concerning Providence, the Proceedings of God towards Men, and upon this important Question, Whether all the Evils that happen to us in this World, are Punishments for our Sins, or if they are not sometimes sent by the Wisdom of God, as Proofs and Trials of his Elect?

The Book call’d the Wisdom of Solomon, is a Work of moral Philosophy, chiefly compos’d for the Instruction of great Men, and Princes of the Earth. Ecclesiasticus takes in a vast Scope; it comprehends all Conditions of Life, and gives moral Precepts to all sorts of Persons. It derives the Name of Sophia, WisdomEcclus. vi. 23., from the Hebrew Word Zaphniah, a secret thing, and describes to us the Imployment of a Hebrew Philosopher, as a Man applying Ecc. xxxix 1, 2, 3.himself to the Discovery of the Sense of antient Parables, to the Study of the Wisdom of the Antients, of the Writings of the Prophets, of the Histories of famous Men; to travelling in distant Countries, to learn the Manners and Sentiments of different Nations, and to know the Good and Evil that is among Men. But his chief Employment is in praying to the Lord, and in intreating Knowledge from him. If he grants it, the wise Man will pour out the Treasures of his Wisdom as a plentiful Rain, and his Reputation will spread itself to the Ends of the World.

About the same time that the several Sects of Philosophers were formed among the Greeks, as the Academicks, the Peripateticks, the Stoicks, one might observe also among the Jews, by a sort of Emulation, several Sects of Philosophers to arise, as the Essenians, the Pharisees, and the Sadducees. The Pharisees had some Resemblance to the Stoicks, the Sadducees to the Epicureans, and the Essenians came near to the Academicks. The Pharisees were proud, vain, and boasting, like the Stoicks. The Sadducees, who deny’d the Immortality of the Soul, and the Existence of Spirits, freed themselves at once, like the Epicureans, from all Solicitude about Futurity. The Essenians were more moderate, more simple and religious, and therefore approached nearer to the Academicks.

Just as the Philosophy of the Greeks, after it had been for a long time honour’d and respected, for the Merit of those that profess’d it, afterwards fell into Disrepute and Contempt, by the Sordidness of the Vices of those that took upon themselves the Name of Philosophers; so among the Hebrews, the Pharisees, for example, who at the Beginning had recommended themselves for their steady adhering to the Law of God, made themselves afterwards very odious to those in Power, and contemptible to all good Men, by their excessive Ambition, and the erroneous Interpretations that they gave to the Law of the Lord.

The Philosophers against whom St. Paul inveighs, in his Epistle to the Romans, boasted the Extent of their Knowledge, the Purity of their Morality, the Eloquence of their Writings, the Strength of their Reasonings, and the Subtilty of their Arguments. Their Weaknesses were Pride, Curiosity, Presumption, Hypocrisy, Ambition. They ascribed every thing to human Reason, and would be superior in every thing. And although their Lives were full of Disorders, that were shameful and even injurious to human Nature, yet they would pass upon the World for good Men, and boasting of their Knowledge of God, they dishonour’d him by their Actions. To them St. Paul opposed the Humility of the Cross of Jesus Christ, the Force of his Miracles, the Purity of his Morals, the Depth of his Mysteries, and the evident Proofs of his Mission.

Phil. l. de vita Mos. p. 657, 658.‘Tis disputed whether or no the Heathen Philosophers have not borrowed the finest Sentiments of their Morality from the Sacred Scriptures. The Fathers have been much divided upon this Question: Some of them have maintained the Affirmative Side, and some the Negative. Philo the Jew teaches, that before the Translation of the Books of Moses, made at the Instigation of Ptolemy Philadelphus, the Gentiles had no Acquaintance with the Sacred Books. Aristæus makes Demetrius Phalereus to Arist. de 70 Interp.say, that the Greek Historians, Poets, and Writers, have made no mention of the Books of the Hebrews; and that some Writers being desirous of inserting something from them into their Works, were prevented by divine Punishments that happened to them, and of which he gives Instances. Origen maintains, that the Name Origen. in Cantic. Canticor. Joseph. l. 1. cont. App. p. 1051. Lactant. de origen. Err. l. 2. c. 11. Idem de vera sapientia l. 4. c. 2.of Moses was unknown to the Greeks, and that his Name is not to be found in any of their Writings. Josephus the Historian, acknowledges the Silence of the Greeks, and gives this Reason for it; That they had not read the Books of the Jews. Lactantius says expresly, that the Prophane had never read the Sacred Writings. Nullas literas veritatis attigerant. In another Place, that it was surprizing that Pythagoras and Plato should go into Egypt, into Chaldea and Persia, to be inform’d of the Religion and Customs of those People, and not go into Judea, whither they might easily have passed, and where they might have found what they vainly sought elsewhere.

But other of the Fathers, and those the greater Number, have been for the Affirmative: They assure us, that the most celebrated of the Philosophers were acquainted with the Sacred Books, and the Prophets. St. Austin thinks, a that Pythagoras knew Jeremiah in Egypt. Others believe that he also conversed with Ezekiel in Judea:⁸ That he was acquainted with the Jews, and borrow’d several of their Laws, which he admitted into his Philosophy.⁹ Clemens Alexandrinus, speaking to the Greeks, asserts,¹⁰ That whatever there is of Truth in the Laws of Plato, was derived from the Hebrews; that from thence their Poets have borrow’d all their finest Thoughts, and all their noblest Expressions. Justin Martyr¹¹ undertakes a particular Discussion of this Matter, and shews, by many Examples, that Orpheus, Homer, Solon, Pythagoras, Plato, and many Others, have travelled into Egypt, and have consulted the Books of Moses. Celsus the Philosopher, an Enemy to the Christians, acknowledged the Conformity that was to be found between the Sentiments of Plato and those of Moses and the Jewish Prophets. And from thence he ridiculously concludes, that it was the Hebrews who had imitated the Greeks; as if Moses and the other sacred Writers had been more modern than Plato and the Greek Poets.

Tertul. Apologet.Tertullian maintains, that the antient Law-givers of the Heathen had nothing valuable but what they had borrow’d from the Hebrews. Sciatis ipsas quoque leges vestras, quæ videntur ad innocentiam pergere, de divina lege, ut antiquiore, formam mutuatas. That their Poets and Philosophers had drawn from the Fountain of the Prophets; that by the subtil Artifice of the Devil, some Stroaks of Truth have slipt into the Writings of the Profane, in order to undermine the same Truth at such Time as God should manifest it to the World. For the greatest Part of Mankind have either not Penetration enough, or not Sincerity enough, to distinguish the Truth from such Errors as they find it blended with. Justin Martyr had the same Way of Thinking. Eusebius has employ’d two entire Books of Eufeb. Præp. Evan. l. 11, 12.his great Work of the Gospel-Preparation, to shew that Plato had taken the principal Things of his Philosophy, and of his Theology, from the sacred Books of the Jews. Theodoret advances, that the antient Theodor. Serm. 1. ad Græcos, p. 466, 471, 472.Philosophers Pherecides, Pythagoras, Thales, Solon, and Plato, had travell’d into Egypt, and had received Instructions, not only from the Egyptians, but also from the Hebrews, even so far, as that Pythagoras received Circumcision, which the Egyptians had borrow’d from the Jews. St. Ambrose seems to think,¹² that one of Plato’s chief Designs in coming into Egypt, was to consult the Laws of Moses, and the Oracles of the Prophets. Eruditionis gratia in Ægyptum profectus, ut Mosis gesta, legis oracula, Prophetarum dicta cognosceret.

But as this Question is concerning a Fact, it ought to be examined from Facts, rather than by Authorities. The Proofs from Fact are of two Kinds. First, The Agreement of Notions and Expressions, between the sacred Authors and the prophane, in such Matters wherein naturally they could not agree. Secondly, The Acknowledgment of Those who copied from Others, or the Testimony of cotemporary Authors. But in the Writings of the Poets and the prophane Philosophers, we find no Acknowledgment that they had borrow’d any thing from the sacred Writers; none of their cotemporary Writers take any Notice, that they did any thing like this. Those Strokes of Resemblance that may be observed between the sacred and prophane Authors, are merely fortuitous, and in such Passages wherein Men of Sense might easily be suppos’d to coincide, without copying from one another: Therefore nothing can be concluded from hence, in favour of the Opinion of Those, who pretend that the Greeks had read and imitated the Hebrew Writers.

Nay, they could not so much as have read them; for they must either have read them in the Originals, or else in Translations. The Grecians did not study foreign Languages; and the Jews were infinitely jealous of the Sacredness of their Books, nor would communicate them to prophane Heathens: Neither could they read them in any Versions; for there were none before that of the Septuagint, made by the Order of Ptolemy Philadelphus, a long Time after Pythagoras, Plato, Aristotle, Socrates, Chrysippus, Zeno, and the ancient Greek Philosophers and Legislators. There is even a great Propability, that the said Version of the Septuagint is still more modern than the Age of Philadelphus, as may be seen under the Article SEPTUAGINT.

Another famous Question, that has been debated on Account of the old Philosophers, is that, concerning their eternal Salvation. ‘Tis enquired whether they, by only following the Light of Reason, and living good moral Lives, in the Eye of the World, independantly of the Law and the Gospel, whether they, I say, could escape Damna-¹³

Rom. ii. 10. Rom. ii. 9, 10, 11, 12. Origen. contra Cel-sus, 1, 2. p. 438.Damnation and eternal Misery? St. Paul, in his Epistle to the Romans, seems not to exclude even the Gentiles, who have lived good and virtuous Lives, from the Felicity of Heaven. Thus he expresses himself: The Philosophers of the Gentiles are without Excuse; because, having known God, they have not glorified him as God. If therefore they had glorified him, they might have been excused. He goes on: Tribulation and Anguish upon every Soul of Man that doeth Evil, of the Jew first, and also of the Gentile: But Glory, Honour, and Peace to every Man that worketh Good, to the Jew first, and also to the Gentile: For there is no Respect of Persons with God. For as many as have sinned without Law, shall also perish without Law; and as many as have sinned in the Law, shall be judged by the Law. For when the Gentiles, which have not the Law, do by Nature the things contained in the Law; these having not the Law, are a Law unto themselves: Which shew the Work of the Law written in their Hearts; their Conscience also bearing Witness, and their Thoughts the mean while accusing, or else excusing one another. And ver. 26. Therefore if the Uncircumcision (or, the Gentile) keep the Righteousness of the Law, shall not his Uncircumcision be counted for Circumcision? And shall not Uncircumcision which is by Nature, if it fulfil the Law, judge thee, who by the Letter and Circumcision doest transgress the Law?

From all these Passages, it may be concluded, That the Philosopher of the Gentiles, who keeps the Law of Nature, and who worships God, is not less justified before the Sovereign Judge, who makes no Acceptation of Persons, than the Jew, who observes the Ceremonial Law: And He will even condemn the prevaricating Jew. Justin Justin. Apolog. 2. p. 83.Martyr maintains, That the old Philosophers who lived conformably to Reason, were already Christians, tho’ they did not know Jesus Christ; because they already follow’d his Rules and Doctrine: Such, among the Greeks, were Socrates, Heraclitus, and some others; and among the Barbarians, Abraham, Ananias, Azarias, Mizael, Elias, and several others. Clemens Alexandrinus says, Clem. Alex. l. 6. Strom. p. 637, 638, 639. & l. 1. Stro. p. 319.That those who lived before Christ, had two Methods of obtaining Justification; the Law, and Philosophy. Philosophy might make them Just, or, at least, dispose them to Justice, or to one Degree of attaining it: It produced a kind of Justice, but not entire and perfect. He adds, That the Gentiles who died before our Saviour’s Death, in Hell waited for His Coming, or that of the Apostles; and there having heard their Preaching, they believed, and were saved.

Chryfost. Homil. 37. in Matth. p. 431.St. Chrysostom advances, That the Gentiles who lived before Jesus Christ, might be saved, without confessing him: That all that was requir’d of them, was, that they should renounce the worshipping of Idols, and should acknowledge and adore one only God, the Creator of all Things: That if, moreover, they have lived a regular and commendable Life, they shall have their Portion in the Happiness of Heaven; according to that Decision of St. Paul; Glory, Honour, and Peace to every Man that worketh Good. Origen says, That when the Soul of Jesus Christ departed from his Body, it had several Conversations with the Souls of the Dead, to convert those that were most tractable, or best disposed to receive his Doctrine. Gregory of Nazianzen, Greg. Na -zianz. O -rat. 42.speaking of Jesus Christ’s Descent into Hell, leaves it in Doubt, whether he saved all that were there, without Exception, or only those that had believed. Hilarius the Deacon, quoted under the Name of Ambrosiaster,Ambrosi-ast. in Eph. iv. 8. assures us, That Jesus Christ deprived Hell of its Captives that were detained there, either on the Account of Adam’s Sin, or, for their own Transgressions; and carry’d such to Heaven in Triumph, who were converted at his Preaching.

We may find these Sentiments scatter’d up and down in several ancient Authors, whom we have quoted in our Dissertation concerning the Salvation of the Gentiles, Rab. Mo -ses, & Rab. Meyr. Gu-bar.before the Epistles of St. Paul. The Jews allow a Place in Paradise to more than one Kind of Gentiles: They think, for Example, that those who have faithfully observed the Commandments, which, they say, were given to Noah, shall be in the Number of those who shall obtain Salvation; as also those who have known God, who have entertain’d rational Notions of the Deity, who have lived in a regular and laudable Manner: They give Instances in Socrates and Plato. The Thalmudists exclude from Salvation four Sorts of People; that is, such Gentiles as resemble Baalam and Doeg, and Jews which are like Achitophel and Gehazi. Whence it is to be inferr’d, that Pagans, who are like neither Baalam nor Doeg, according to them, may be admitted to Happiness.

Tostat. in Gen. xvii. Ambros. Catharin. in Epist. ad Rom. c. xi. Eras. Colloq.There are cited also Tostatus, Catharinus, Erasmus, and perhaps some other modern Authors, who seem to think, that some of the antient Philosophers, as Socrates, Plato, and Seneca, were in a State capable of Salvation; all which is upon a Supposition, that they knew God, and that they lived in a moral and laudable Manner. But when this Opinion is examin’d according to strict Theological Rules, and when we inquire more narrowly into the

Sentiments and Lives of those Philosophers who have been most celebrated, we are soon undeceived as to the good Opinion that had been entertain’d of their boasted Merit.

Certain it is, that without Faith it is impossible Heb. xi. 6.to please God. Sine fide impossibile est placere Deo. That Faith without good Jam. ii. 26.Works is dead. Fides sine operibus mortua est. That without at least an implicit Faith in our Deliverer, our Messiah, we cannot attain Acts iv. 12.Salvation. Nec enim aliud nomen est in cœlo datum hominibus, in quo oporteat nos salvos fieri. But the Philosophers, whose Merit is most cry’d up, had neither Faith enliven’d by Charity, nor good Works, nor Belief in the Messiah. It cannot therefore be asserted, that they had any Title to eternal Salvation.

Socrates, the most unexceptionable of them all, is accused of being addicted to that abominable Vice of the Love of Boys. He worshipped the Clouds, he us’d to swear by a Dog, by an Oak, by a Duck. Juven. Sat. 2. Aristoph. nubib. Tertull. Apologet.Lactantius makes him a Buffoon and Merry-Andrew, if he intended thereby to rally the Religion of the Athenians, among whom he lived, and the Solemnity of an Oath; or makes him a Fool, if he held these Things as Gods. The Disciples of Socrates vindicated their Master from the Imputation of Atheism, of which he was accused, and prove that he worshipped the Gods of the Grecians. At his Death he gave Orders, that a Cock should be sacrificed to Æsculapius. Can any Marks of a Saint, or of one predestinated to Salvation, be found in this Character?

Seneca, the Object of the Admiration of Aug. l. 10. c. 6. de Civit. Dei.several of the Antients, compos’d a Book of Pagan Superstitions, and after having shewn the Ridiculousness of them, he concluded, that the wise Man ought to observe these Things in compliance to Custom and the Laws, and to practise them in outward Appearance, without any inward Belief of them. Dio upbraids this Philosopher with Dio l. 61. & in excerptis Valef. p. 685, 686.the Commission of heinous Crimes, and with instructing his Pupil Nero to practise the same; with heaping up immense Riches in a very little Time, and with increasing them by daily Usury. Such were the most compleat of the Pagan Philosophers, Men that had a barren Knowledge of the Deity, which they dishonour’d by their Manners, and by their absurd Notions of Religion. We shall not farther enlarge upon this Subject, having treated of it elsewhere in a particular Dissertation, placed before the Epistle to the Romans.

The Orientals observe, that the Philosophy of Thales Milesius, who took Water to be the Principle of all Things, has a near Relation to that of Moses and the Egyptians, who were pretty much in the same Principles, as also the Phenicians, who contended for the Production of all Things out of temper’d Mud and watry Sediments; whereas the Persians and Zoroaster made a nearer Approach to the Principles of Anaxagoras, who suppos’d Fire to be the first natural Cause of all material Things.

1. PHINEHAS, or as the Jews pronounce it, Pinchas, Son of Eleazar, and Grandson of Aaron. He was the third High -priest of the Jews, and discharged this Office from the Year of the World 2571, ‘till towards the Year 2590, before Christ 1410, before the vulgar Era 1414. He is particularly commended in Scripture for the Zeal he shew’d in vindicating the Glory of God, when the Midianites had sent their Daughters into the Camp of Israel, to tempt the Hebrews to Fornication and Idolatry. For Zimri having publickly enter’d into the Tent of a Midianitish Woman named Cozbi, Phinehas rose up from among the People,¹⁴ took a Poniard in his Hand, enter’d after Zimri into that infamous Place, and stabb’d both Man and Woman at one Blow, in those Parts that were chiefly concern’d in this criminal Commerce. Upon which the Plague or Distemper ceas’d,¹⁵ with which the Lord had already begun to punish the Israelites.

Then the Lord said to Moses; Phinehas the Son of Eleazar the High-priest has turn’d away my Wrath from the Children of Israel, because he has been zealous in my Cause, and has hinder’d me from destroying them. Wherefore acquaint him, that I give him my Covenant of Peace, and the Priesthood shall be given to his Posterity by a perpetual Covenant, because he has been zealous for his God, and has made Atonement for the Crime of the Children of Israel. This Promise that the Lord made to Phinehas, to give him the Priesthood by a perpetual Covenant, evidently included this tacit Condition, that his Children should continue faithful and obedient;¹⁶ since we know that the Priesthood passed out of the Family of Eleazar and Phinehas to that of Ithamar, and that it return’d not to the Posterity of Eleazar ‘till after about an hundred and fifty Years.

This is what we find concerning the Translation of the High-priesthood from one Family to the other. This Dignity continued in the Race of Phinehas, from Aaron down to the High-priest Eli, for

about three hundred and thirty-five Years. a The Manner and Causes of this Change are unknown. It re-enter’d again into the Family of Eleazar under the Reign of Saul, when this Prince having put to death Abimelech, and the other Priests of Nob, he gave the High-priesthood to Zadok, who was of the Race of Phinehas. At the same Time David had Abiathar with him, of the Race of Eli, who perform’d the Functions of High-priest. So that after the Death of Saul, David continued the Priesthood to Zadok and Abiathar conjunctly. But towards the End of David’s Reign, Abiathar having espoused the Interests of Adonijah to the Prejudice of Solomon, he was in Disgrace, and Zadok only acknowledged as High-priest. The Priesthood continued in his Family ‘till after the Captivity of Babylon, and even to the Destruction of the Temple. But from the Beginning of Zadok’s Priesthood alone, and the Exclusion of Abiathar, to the Ruin of the Temple, is a thousand fourscore and four Years.¹⁷

We read also another memorable Action of Phinehas in which he still shew’d his Zeal for the Lord. ‘Twas when the Israelites that were beyond Jordan¹⁸ had raised upon the Banks of this River a vast Heap of Earth; those on the other Side fearing they were going to forsake the Lord, and to set up another Religion, deputed Phinehas and other chief Men amongst them, to go and inform themselves of the Reason of their erecting this Monument. Who when they had found, that it was only in Commemoration of their Union and common Original; Phinehas took Occasion from hence to praise the Lord, saying; We now know that the Lord is with us, since you are not guilty of that Prevarication we suspected you were.

This is the Commendation that Jesus the Ecclus. xlv. 23.Son of Sirach gives of Phinehas. The third in Glory is Phinees the Son of Eleazar, because he had Zeal in the Fear of the Lord, and stood up with good Courage of Heart, when the People were turned back, and made Reconciliation for Israel. Therefore was there a Covenant of Peace made with him, that he should be the chief of the Sanctuary and of his People, and that he and his Posterity should have the Dignity of the Priesthood for ever. According to the Covenant made with David Son of Jesse, of the Tribe of Judah, that the Inheritance of the King should be to his Posterity alone; so the Inheritance of Aaron should also be unto his Seed. God give you Wisdom in your Heart, to judge his People in Righteousness, that their good Things be not abolished, and that their Glory may endure Judg. xvii. 6. xviii. 1. xxi. 24. Judg. xx. 28.for ever.

We do not exactly know the Time of the Death of Phinehas. But as he lived after the Death of Joshua, and before the first Servitude under Chushan-rishathaim, during the Time that there were neither Kings nor Judges in the Land, and every one did what was right in his own Eyes; his Death is put about the Year of the World 2590, before Christ 1410, before the vulgar Era 1414. ‘Twas under his Pontificate that the Story of Micah happen’d, as also that of the Tribe of Dan, when they made a Conquest of Laish, and the Enormity that was committed upon the Wife of the Levite of the Mountain of Ephraim. Phinehas’s Successor in the High-priesthood was Abiezar Chronic. Euseb. ad an. 1760. Vide Orig. t. 7. in Johan. Auth. Tradit. Heb. in 1 Reg. ii.or Abishuah.

The Rabbins allow a very long Life to Phinehas. There are those that believe he lived to the Time of the High-priest Eli, or even to the Time of Sampson. Others will have it, that he was the same as Eli, or rather as the Prophet Elias, which would still prolong his Life for some Ages. The Author of the Hebrew Traditions upon the Book of Kings, says that the Jews are of Opinion, that the Man of God who came to the High-priest Eli from the Lord, to reproach him with his Indolence concerning the Government of his Sons, was no other than Phinehas. Some make him live as far as the Time of David, others to the Time of Samuel;¹⁹ but there is great Probability that they mean nothing else, but that in the Person of the Prophet Elijah was to be seen all the Zeal of the High-priest Phinehas; in like manner as the Angel said, that John the Baptist should come in the Spirit, and with the Zeal of Elijah.²⁰ The Jews believed a kind of Transmigration of the Souls of good Men. See the Commentators upon Matth. xvi. 14. and Lightfoot, Harmon. par. 2. to John i. 20, 21. p. 386.

2. PHINEHAS, Son to Eli the High-priest, and Brother to Hophni. See the Articles ELI and HOPHNI before.

Rom. xvi. 14.1. PHLEGON, mention’d by St. Paul in his Epistle to the Romans; he was made Bishop of Marathon in Attica, according to the Greeks. They place his Festival on the eighth of April, and the Latins commemorate him on the same Day. We know none of the Particulars of his Life.

2. PHLEGON,²¹

2. PHLEGON, a Freed-man of Adrian. He compos’d a History digested by the Olympiads, as far as the Year of Christ 140. In this History he takes Notice, that in the fourth Year of the two hundred and second Olympiad, which determines about the Middle of the 33d Year of the common Era, there happen’d the greatest Eclipse of the Sun that had ever been seen, a the Stars being seen in the Heavens at Noon-day; that afterwards there was a great Earthquake in Bithynia. Several Criticks believe, that this was that Darkness that happen’d at the Death of Jesus Christ. ‘Tis upon this Account that we put the Name of Phlegon here.

PHOTINA. This is the Name that the Greeks give to the Samaritan Woman, that was converted by our Saviour. See John iv. 7, 8, 9, &c. They tell long Stories of her Martyrdom, and of that of her Children and Sisters; but nothing of this can be rely’d on. See Bollandus on March 20, p. 80. and the Martyrologies on the same Day; and Salazar M. Hispan. p. 330. Basnage’s History of the Jews, t. 6. l. 8. c. 4. n. 19. See SAMARITAN.

PHRAORTES. We have said, after some learned Man, that Phraortes King of the Medes, mention’d by Herodotus, is the same as Arphaxad, who was conquer’d by Nebuchadnezzar, and of whom Mention is made in the Book of Judith. This has prevail’d with us to take Notice of his History in this Work.

After Dejoces, the first King of the Medes, and Founder of Ecbatane, succeeded Phraortes, of whom we are speaking. “ Not contenting himself with the Empire of the Medes, he declared War against the Persians, and was the first that brought them into Subjection to the Medes. Finding himself Master of those two potent and warlike Nations, he subdued the greatest part of the People of Asia, whom he attempted one after another. At last he made War with the Assyrians, whose Capital was Ni-nive, a People that formerly possess’d the Empire of Asia, but then forsaken by their Allies, though still powerful enough to make Head against him. Phraortes carrying the War into their Country in the twenty-second Year of his Reign, was defeated, and perished with the greatest part of his Army. His Successor was his Son Cyaxares.”

This is what Herodotus informs us of Phraortes: And see what the Scripture tells us of Arphaxad: In the twelfth Year of the Reign of Nebuchadnezzar, who reigned in Ninive the great City, in the Days of Arphaxad, which reigned over the Medes in Ecbatane. And built in Ecbatane Walls round about, &c. Herodotus Alex. p. 520. ascribes the Building of Ecbatane to Dejoces Father of Phraortes; but that is not inconsistent with Phraortes’s continuing to beautify and fortify the City. The Scripture adds; “ After that he boasted of his Power, as being invincible; by the Strength of his Army, and by the Multitude of his Chariots: But Nebuchadnezzar King of the Assyrians, who reigned at Nineve the Great, made War in the twelfth Year of his Reign with Arphaxad, and overcame him in the great Plain of Ragau, near the Euphrates, the Tigris, and the Jadason, in the Country of Arioch King of the Elymeans.” The twelfth Year of Nebuchadnezzar falls, according to our Chronology, in the Year of the World 3347, before Christ 653, before the vulgar Era 657.

The Characters which the Scripture gives to Arphaxad, are the same that Herodotus imputes to Phraortes; he is King of the Medes, subdues several Nations to his Government, is at last subdued himself by Nebuchadnezzar King of Ninive and the Assyrians. The Difference of Names ought not to be any Objection in the Oriental Historians. We know that they almost always differ from the Greeks, in the Names which they give to their Princes. See F. Montfaucon, in his Book concerning the Truth of the Book of Judith, our Preface to the same Book, and for the contrary Opinion, M. Basnage’s Jewish Antiquities, t. 2. p. 252, &c.

PHURAH, or Phara, the Servant of Judg. vii. 10, 11.Gideon, who went with him to spy the Camp of the Midianites.

Gen. x. 6.PHUT, or Phuth, the third Son of Ham. We believe he peopled, either the Canton of Phtemphu, Phtemphuti, or Phtembuti, set down in Pliny and Ptolemy, whose Capital was Thara in Lower Egypt, inclining towards Lybia; or the Canton call’d Phtenotes, of which Buthus was the Capital. The Prophets often speak of Jerem. xlvi. 9.Phut. In the Time of Jeremiah, Phut was under the Obedience of Necho King of Nahum iii. 9.Egypt. Nahum reckons up this People in the Number of those who ought to have come to the Assistance of No-ammon or Diospolis. See the Commentary upon Genesis x. 6.

PHYGELLUS, or Phigellus, was a Christian of Asia, who happening to be at 2 Tim. i. 15.Rome while St. Paul was there in Prison, in the 65th Year of Christ, forsook him in his Necessity, with Hermogenes. Aversi sunt a me omnes qui in Asia sunt, ex quibus est Phygellus & Hermogenes. Phygellus is unknown upon any other Account but this, which by no means is to his Honour. Metaphrastes in his Discourse upon St. Peter and St. Paul, says, that the Apostle having²²

having made Phygellus Bishop of Ephesus, this Man seduced the converted Jews, and prevailed with them to renounce the Faith. We read several Things concerning Phile-tus and Hermogenes in the Life of St. James major, written by Abdias. There is something of Probability that this Author has put Philetus for Phygellus, as we read it in the Latin Edition of Sixtus Quintus. But these Circumstances are altogether as uncertain as those related by Metaphrastes. Ambrosiaster says, that In 2 Tim. i. 15.Phygellus and Hermogenes were Deceivers and Hypocrites, who attended the Apostle only to learn what they could from him, and afterwards to calumniate him, and raise Persecutions against him. But when they saw themselves discover’d, they departed from him.

PHYLACTERY. This Word is taken from the Greek, and properly signifies a Preservative, such as the Pagans us’d to carry about them, to preserve them from certain Evils, Diseases, or Dangers. They wore, for Example, Stones or Pieces of Metal engraved under certain Aspects of the Planets. All the Eastern part of the World is still to this Day fill’d with this kind of Superstition, and the Men do not only wear Phylacteries for themselves, but for their Animals also. But this Sort of Preservative does not belong to our Subject. What concerns us, are those Phylacteries mention’d by Jesus Christ in the Gospel.²³ He says the Scribes and Pharisees make broad their Phylacteries, and enlarge the Borders of their Garments. These Phylacteries were certain little Boxes, or certain Rolls of Parchment, wherein were written certain Words of the Law. These they wore upon their Foreheads, and upon the Wrists of their Left-Arm. See upon what they founded this Custom. God said to ‘em Exod. xiii. 9.in Exodus; And it shall be for a Sign unto thee upon thy Hand, and for a Memorial between thine Eyes. And a little farther; And Exod. xiii. 16.it shall be for a Token upon thine Hand, and for Frontlets between thine Eyes.

The Jews writ upon their Phylacteries these four Passages of the Law: 1st, Sanctify unto me all the First-born: whatsoever openeth the Womb among the Children of Israel, both of Man and Beast, it is mine. And what follows, as far as the 10th Verse of the 13th Chapter of Exodus. 2. From the 11th Verse of the same Chapter, And it shall be when the Lord shall bring thee into the Land of the Canaanites, &c. as far as Verse 16. 3. From the 4th Verse of the 6th Chapter of Deuteronomy, Hear, O Israel, the Lord our God is one Lord, and what follows to Verse the 9th of the same Chapter. 4. Lastly, from the 13th Verse of the 11th Chapter of the same Book, And it shall come to pass, if you shall hearken diligently to my Commandments, &c. to the End of Verse 21 of the same Chapter.

Ceremonies of the Jews, p. 1. ch. 11. n. 4.Here is what Leo of Modena informs us particularly about these Rolls. Those that were to be fasten’d to the Arms were two Rolls of Parchment writ in square Letters, with an Ink made on purpose, and with much Care. They were roll’d up to a Point, and were inclosed in a Sort of Case of black Calves-skin. Then they were put upon a square Bit of the same Leather, but something stiffer, from whence hung a Thong of the same, of about a Finger’s Breadth and a Cubit and a half long. These Rolls were placed at the Bending of the Left-Arm, and after the Thong had made a little Knot in Form of the Letter Jod, it was wound about the Arm in a spiral Line, which ended at the Top of the middle Finger. It was call’d Teffila sheljad, or the Teffila of the Hand.

That of the Forehead was compos’d of four Pieces of Parchment, upon each of which was written one of the Sentences before-mention’d. These four Pieces were join’d together in a Square, and they writ upon them the Letter Schin, or .שThen they put over them a little Square of stiff Calves Leather, from whence proceeded two Thongs like the former. This Square was put on the Middle of the Forehead, and the Thongs going round the Head made a Knot behind like the Letter Daleth, and then came round again to the Breast. They call’d this Teffila Shelrosh, the Teffila of the Head. The modern Jews content themselves with putting on these Phylacteries only at Morning-prayers. Some of the most Devout put them on at the Time of Noonprayers also, but they are under no Obligation to do this.

Some Antients think,²⁴ that the Use of the Tephelims (for thus the Jews call what the Gospel names Phylacteries) is as antient as Moses; and several Interpreters²⁵ will have it, that at the Time of our Saviour this Custom was general, and that even he himself wore them; and that he reproves in the Pharisees only the Affectation of having larger Phylacteries than other Men. But I cannot prevail with my self to think, that this Custom ever generally obtain’d. St. Jerome says,²⁶ that in his Time, the Indian, Persian, and Babylonish Jews very commonly wore these Rolls upon their Foreheads, and that those that wore them were esteem’d as the most religious and devout. This therefore was not universal, even among the Jews beyond the Euphrates, and much less among those on this Side that River. The same St.

Jerome thinks, that the Pharisees wrote the Decalogue upon these Phylacteries. St. Chrysostome a writing upon the same Passage, condemns the Abuse of them among Christians, who carried Phylacteries about their Necks, in which were written certain Names of Angels in Hebrew, or some parts of the Gospel. St. Jerome takes Notice of the same Abuse, and Pope Gelasius has condemned this Sort of superstitious Phylacteries. Buxtorf may be consulted concerning these Tephilims, Synag. Jud. c. 4.

PHYSCON, or Phiscon, otherwise Evergetes VII. King of Egypt. See PTOLEMY.

PHYSICK : See MEDICINE.

PIGEON. See what is said before under Hos. vii. 11.the Article DOVE.

The Prophet Hosea says, that Ephraim is like a seduced Pigeon or Dove, that is without Understanding. Factus est Ephraim quasi Columba seducta, non habens cor. The Dove or Pigeon is a simple Animal, without Craft, without Defence, without Understanding. For this is the Sense of the Words, non habens cor. The Hebrews suppos’d the Understanding to be lodg’d in the Heart. See Hos. iv. 11. Prov. vii. 7. ix. 4, 16. x. 21. xii. 11. Ecclus. xvi. 23. As to the Words, Columba seducta, Commentators observe, that this Bird is the only one that does not protect and defend its young ones, and expresses no Concern when they are taken away: But returns always to the same Hole, to build her Nest therein, notwithstanding the frequent Experience she has had, that Worms, Vermin, Birds, or Men have taken away or destroy’d her Young that were deposited there.

But I should rather choose to explain this Passage of such Pigeons as suffer themselves to be seduced, to go to strange Pigeon-houses. ‘Tis said that in Cairo, and other Cities of Egypt, there are your Pigeon-stealers, who make it a kind of a Trade, to entice other Peoples Pigeons to their own Pigeonhouses. The Talmudists exclude this Sort of People from any of the Employments of the Psal.Sanhedrim. lxviii.

13.The Psalmist, describing Pigeons, says, that they are white as Silver, and their Back is yellow as Gold. Pennæ columbæ deargentatæ, & posteriora dorsi ejus in pallore auri. In Palestine the greatest part of their Pigeons were white. Their Plumage is compar’d to Silver, because of its Likeness, and to Gold for its pale or green Colour. For the Hebrew, instead of pallor auri, reads viriditas auri. Prophane Authors give the Epithets of pale and green to this Metal. Inaurata pallidior statuâMart. l. 12. Ep. 15. Isai. lix. 11. xxxviii. 14. Nahum ii. 7. Cant. ii. 14., says Catullus. And Miratus Scythicas virentis auri flammas Jupiter, says Martial.

The Prophets frequently compare the People to Flights of Pigeons. Isaiah compares the Jews to Pigeons, or to Doves murmuring under their Disgraces. Quasi columbæ meditantes. He makes use of the same Word meditating, to express the murmuring Noise of the Dove, in the Canticle of Hezekiah. Nahum says, that the Women of Nineveh are carried away captive, and murmur like Stock -Doves. Minantur gementes ut Columbæ, murmurantes in cordibus suis. See Jerem. xlviii. 28. Ezek. vii. 16. Hos. ix. 11, &c. We see in the same Prophets, that the Pigeons often made their Nests in the Clefts of Rocks. Columba mea in foraminibus petræ. And, Jerem. xlviii. 28. Estote quasi columba nidificans in summo ore foraminis.

Psal. lv. 2. Hos. xi. 11.In Egypt, in Arabia, in Syria, and in Mogul, they make use of Pigeons for conveying of Letters, when they have Occasion for extraordinary Expedition. They fasten the Letter under the Wing of the Bird, and letting her go, she flies with great Rapidity to the Place where she is to go. ‘Tis said, that in Holland they have made Use of this Contrivance at some Sieges. This has some Relation to what was done by Noah, when he let the Dove go out of the Ark. The Prophet asks from God the Wings of a Dove. Hosea says, that the People of the Lord shall fly out of Egypt like a Bird, and out of Assyria like a Dove. This may very well express that Eagerness of Pigeons brought up to carry Letters, to return to the Place of their ordinary Habitation, and to their own Nest.

PI-HAHIROTH. The Hebrews departing from Succoth, came to Etham.²⁷ Then the Lord said to Moses, Speak unto the Children of Israel, that they turn and encamp before Pi-hahiroth, between Migdol and the Sea, over against Baal-zephon, before it shall ye encamp by the Sea. The Word Pi-hahiroth may be explain’d by The Pass of Hiroth, or The Mouth of Hiroth. Moses in the Book of Numbers, calls it simply Hiroth,²⁸ and Eusebius, as also St. Jerome, in his Book of Hebrew Places, calls it in the same manner. Others translate it, Over-against the Ditches. Ita Syr.The Seventy in Exodus xiv. 2. translate, Over against the Village; others, over-against the Pass of Liberty, or the Pass of Drought. Rab. Salom. Fag.We think Hiroth to be the same as the City Heroum, or Heroopolis, situated at the Extremity or the Point of the Red Sea, or else Strab. Plin. alii.the City of Phagroriopolis, placed by²⁹

Strab. l. 17.Strabo about the same Place, and the Capital of the Canton of Phagroriopolitis. There is great Probability that Pi-habiroth stands for the Pass which was near Heroum. ‘Twas beyond this Pass that the Hebrews went to encamp upon the Red Sea.

PILA, a City of Palestine. Ululate habitatores Zeph. i. 11. מכתשMachtes.Pilæ. In the Hebrew ‘tis habitatores Machtes, or Inhabitants of Maktesh, of the Jaw-tooth, or of the Mortar. Maktesh is put for a Jaw-bone in the History of Samson, Judg. xv. 14.where it is said, that this Hero drank Water that God caus’d to come forth from a Jaw-bone, or from a Rock that had some Resemblance to it. The Place where this happened preserved the Name of Lechi or of Maktesh; and it is very probable, that it is to this Place that Zephaniah addresses these Words, Howl, ye Inhabitants of Maktesh. Ye Philistines or Inhabitants of Maktesh, your Destruction is at Hand. See what we have already said upon the Article of LECHI.

Sanct. Tir. Riber. &c.Other Interpreters think, that Maktesh in this Place of Zephaniah, stands for the City of Jerusalem, which in a figurative Sense is call’d The Mortar, in which those were to be bray’d and beaten to Powder, that should be found in it, when it was taken by Nebuchadnezzar.

Hieron. in Sophron.St. Jerome seems to think, that Maktesh was a certain Quarter of the City Jerusalem, near the Fountain Siloam. This Place might be called the Mortar, because of its Depth. The Rabbi Solomon explains it of Tiberias, because it was situated in the deepest Valley of the Country. The Chaldee understands it of the Valley of Kidron.

PILATE, or Pontius Pilate. It is not known what Family or Country he was of, but it is believed he was of Rome, or at least of a Italy. He was sent to govern Judea in the Room of Gratus, in the Year 26 or 27 of the vulgar Era. He govern’d this Province Joseph. Antiq. l. 1. c. 5. p. 624.for ten Years, from the twelfth or thirteenth Year of Tiberius, to the twenty-second or twenty-third Year of the same Emperor. Pilate was a Man of an impetuous and obstinate Temper, who disturb’d the Repose of Judea, and gave occasion to the Troubles and Revolt that follow’d after. Having sent his Troops from Cesarea to Jerusalem, in order to pass the Winter in this City, he caus’d at the same time his Ensigns to be carry’d, on which were the Images of the Emperor; Ant. l. 18. c. 4. & de bello, l. 2. c. 14.whereas the other Governors did not use to let their Ensigns enter into the City, because they would not exasperate the Jews, who thought that all Images and Representations were contrary to their Religion. Wherefore Pilate caus’d them to be brought in cover’d, and only by Night. But the Day following the Matter being discover’d, the Jews from the Country ran into the City, and afterwards went in great Numbers to Cesarea, to entreat Pilate to take away those Images. Pilate refused it, and the People continued five Days and five Nights making Supplication to him, without any Intermission.

At last on the sixth Day, Pilate having caus’d a Tribunal to be set up in an open Place of Cesarea, sent for the Jews as if he intended to give them an Answer. But he posted Soldiers round the Place, who inclosed them in when they were assembled, and threatned to massacre them every one, if they did not retire. Then the Jews threw themselves on their Faces, and presented their Necks to the Soldiers, as being ready to receive the Blow. Pilate was astonished at their Intrepidity, and presently caus’d his Images to be brought back to Cesarea.

Philo³⁰ relates another History that happen’d under Pilate, which has some Relation to the foregoing. He bethought himself of consecrating golden Bucklers to Tiberius, in the Palace of Herod. These Bucklers were without Figures or Images, and had only an Inscription, importing, that they were consecrated to the Emperor. But this, however, alarm’d the Jews, who were jealous for their Religion. The Magistrates of Jerusalem, with the four Sons of Herod at their Head, and follow’d by all the People, came to Pilate, desiring him not to suffer a thing so contrary to their Law. But Pilate with his usual Obstinacy was inflexible to their Intreaties. They persisted, and conjured him not to put them under a Necessity of sending a Deputation to the Emperor, to cause this Order to be revoked. Pilate was greatly afraid of this Deputation, apprehending the Jews would then make known his Insolence, Cruelty, Rapines, and Outrages to the Emperor. They contented themselves with writing to the Emperor, and Tiberius writ back the same Day to Pilate, telling him that he was very much dissatisfied with his Undertaking, and ordered him immediately to remove those Bucklers from Jerusalem.

St. Luke³¹ acquaints us, that Pilate had mingled the Blood of some Galileans with their Sacrifices, and that the Matter having been related to Jesus Christ, he said, Think you that these Galileans were greater Sinners than other Galileans, because they suffer’d this Calamity? No, I assure you. And if you do not repent, you shall all perish in like manner. ‘Tis unknown upon what Occasion Pilate caus’d these Galileans to be³²

be slain in the Temple, while they were Sacrificing; for this is the Meaning of that Expression, of mingling their Blood with their Sacrifices. Some think they were Disciples of Judas the Gaulonite, who See Theophylact. Euthym. Grot. Brug. &c. Maldon. Bez. Joseph. Antiq. l. 18. c. 5. Matt. xxvii. 18.taught, that the Jews ought not to pay Tribute to foreign Princes; and that Pilate had put some of them to death, even in the Temple; but there is no Proof of this Fact. Others think, that these Galileans were Samaritans, whom Pilate cut to Pieces in the Village of Tirataba, as they were preparing to go up to Mount Gerizim, where a certain Impostor had promised to discover Treasures to them. But this Event did not happen before the Year 35 of the common Era, and consequently two Years after the Death of Jesus Christ.

At the Time of our Saviour’s Passion, Pilate made some Endeavours to deliver him out of the Hands of the Jews. He knew they had deliver’d him up, and pursued his Life with so much Violence, only out of Malice and Envy. His Wife also, who³³ had been disturbed the Night before with frightful Dreams, sent to tell him she desired him not to meddle in the Affair of that just Person. He attempted to appease the Wrath of the Jews, and to give them some Satisfaction, by whipping Jesus John xix. 1. Matth. xxvii. 26. John xxiii. 7, 8.Christ. He try’d to take him out of their Hands, by proposing to deliver him or Barabbas, on the Day of the Festival of the Passover.³⁴ Lastly, he had a Mind to discharge himself from pronouncing Judgment against him, by sending him to Herod King of Galilee. When he saw all this would not satisfy the Jews, and that they even threaten’d him in some manner, saying he could be no Friend to the Emperor, if he let him go; he caus’d Water to be brought before all the People, washed his Hands, and publickly declared himself innocent of the Blood of that just Person. Yet at the same time he delivered him up to his Soldiers, that they might crucify him. This was enough to justify Jesus Christ, and to shew that he held him as innocent; but it was not enough to vindicate the Conscience and Integrity of a Judge, whose Duty it was, as well to assert the Cause of oppressed Innocence, as to punish the Guilty and Criminal.

He order’d to be put over our Saviour’s Cross, as it were, an Abstract of his Sentence, and the Motive of his Condemnation, Jesus of Nazareth, King of the Jews; which was written in Latin, Greek, and Hebrew. Some of the Jews murmur’d at it, and remonstrated to Pilate, that he ought to have written, Jesus of Nazareth, who pretended to be King of the Jews. But Pilate could not be prevailed with to alter it, and gave ‘em this peremptory Answer, That what he had written, he had written. Towards Evening he was apply’d to for Leave to take down the Bodies from the Cross, that they might not continue there the following Day, which was the Passover and the Sabbath-day. This he allowed, and also granted the Body of Jesus to Joseph of Arimathea, that he might pay his last Duties John xix. 12, 15. John xix. 19. John xix. 31. Mat. xxvii. 19. Mat. xxvii. 23, 24. John xix. 33. Mat. xxvii. 65. Just. Apol. 2. Tert. Apol. c. 5. 21. Euseb. hist. Eccl. l. 2. c. 2. Vid. Euseb. l. 9. c. 5. p. 350. Epiphan. hæres. 50. c. 1. p. 420.to it. Lastly, when the Priests, who had solicited the Death of our Saviour, came to desire him to set a Watch about the Sepulchre, for fear his Disciples should steal him away by Night; he answer’d them, that they had a Guard, and might place them there themselves. And this is the Substance of what the Gospel tells us concerning Pilate.

Justin Martyr, Tertullian, Eusebius, and after them several others both antient and modern, assure us, that it was formerly the Custom for Roman Magistrates, to prepare Copies of all verbal Processes and judicial Acts, which they pass’d in their several Provinces, and to send them to the Emperor. And Pilate in compliance to this Custom, having sent Word to Tiberius of what had passed relating to Jesus Christ, the Emperor writ an Account of it to the Senate, in a Manner that gave Reason to judge, that he thought favourably of the Religion of Jesus Christ, and shew’d that he should be willing they would decree divine Honours to him. But the Senate was not of the same Opinion, and so the Matter was dropp’d. It appears by what Justin says of these Acts, that the Miracles of Jesus Christ were mentioned there, and even that the Soldiers had divided his Garments among them. Eusebius insinuates, that they spoke of his Resurrection and Ascension. Tertullian and Justin refer to these Acts with so much Confidence, as would make one believe they had had them in their Hands.

However, neither Eusebius nor St. Jerome, who were both inquisitive and understanding Persons, nor any other Author that writ afterwards, seem to have seen them, at least not the true and original Acts. For as to what we have now in great Number, they are not authentick, being neither antient nor uniform. The Pagans forged false Acts of the Passion of Jesus Christ, about the Beginning of the fourth Age. They were little favourable to us without doubt, and were very different from those that Justin and Tertullian had cited in the second Age. The Quartodecimans had also the Acts of Pilate, by which they justified themselves in their Error. They were, however, different from those now mentioned, it not being to be supposed that Christians would have Recourse to a Work contrived by the Pagans; and they

varied from each other, the one asserting that Jesus Christ suffer’d the Eighteenth, and the other the Twenty-fifth of March. Lastly, these Acts are not allowed as authentick by those that have spoke of them, as St. Epiphanius.

Greg. Tur. l. 1. hist. Fran. c. 21.Gregory of Tours thought he had got the real Acts of Pilate; but the Fragment he cites from it plainly proves, that it was probably the false Gospel of Nicodemus, which has been suppress’d more than once, and wherein is to be found the Substance of Vid. Evan. Nicod. c. 13 & 15.what is related by Gregory of Tours, which is, that the Priests having laid hold on Nicodemus, shut him up in a Chamber, and there kept him themselves; but that he was miraculously delivered, the Walls of the Prison being taken up into the Air by help of Angels, and being afterwards restor’d to their former Condition. And when the Chief Priests required of the Soldiers to produce the Body of Jesus Christ, which had been committed to their Charge; they answer’d, Do you yourselves produce Nicodemus, whom you had shut up; for to speak the Truth, neither can you render Nicodemus, who was a Benefactor of God, nor can we render Jesus, who was the Son of God. At these Words the Priests in great Confusion sent away the Soldiers. This Sketch of the Gospel of Nicodemus, and the whole Work itself, are what we cannot by any means obtrude as authentick Pieces. a

We have, besides, a Letter of Pilate to Tiberius, in the Recapitulation of the false Bibliot. pp. t. 7. p. 573.Hegesippus, and in a Writing ascrib’d to Marcellus the Disciple of St. Peter.³⁵ It may be seen printed in the Chronicon of Sixt. Sen. l. 2. Bibl.Martinus Polonus, in Sixtus Senensis, and in several others, though with some Variations. ‘Tis thus translated from the Latin: “Pontius Pilate to³⁶ Claudius wisheth “Health. By the Envy of the Jews a “thing has lately happen’d here, of which “I my self was a Witness, which will “involve them and their Children in a “dreadful Punishment. For their Fathers “having had Assurances from God, that “he would send them his Saint from “Heaven, to be their real King, and who “was to be born of a Virgin; God did “really accomplish this Promise to them, “while I was Governor of Judea. And “the Jews having seen, that he restored “Sight to the Blind, and Health to the “Paralytick; that he cleansed the Lepers, “drove out Devils from those that were “possess’d, raised the Dead, had Com“mand over the Winds, walked dry upon “the Sea, and did many other Miracles; “while the whole Multitude look’d upon “him as the Son of God, the chief of the “Jews conceived an extream Envy and “and Jealousy against him. They seized “him, deliver’d him up to me, and form’d “many false Accusations against him, say“ing he was a Magician, and a Transgres“sor of their Law. As to my self, think“ing what they said of him to be true, I “caus’d him to be whipp’d, and then “deliver’d him up to their Will. They “crucify’d him, and set a Watch at his Se“pulchre. But the third Day he rose again, “while my Soldiers guarded his Tomb. The “Malice of the Jews was such, that they “gave Money to the Soldiers, and bid “them say that his Disciples took away “his Body. But when the Soldiers had “received the Money, they could not “forbear from owning the Truth. They “declared that Jesus Christ was risen, and “that the Jews had given them Money “not to speak of it. Of this I thought “proper to give you Notice, that Credit “may not be given to the Lyes of the “Jews.

There is yet another pretended Letter of Pilate to Tiberius, in Florentinius, p. 113, and another in the History of Jesus Christ, written in Persian by Jerome Xavier. The Bollandists on the fourth of February, p. 450, have given a spurious History of our Saviour, sent to Tiberius by Fabric. in Appendice apocryph. N. T. p. 971, 972.Pilate. Lastly, M. Fabricius has given one in Greek, which is taken from a Manuscript of M. Colbert’s, mark’d 2493. And M. Cottelier quotes another, which is also in Greek in the King’s Library, N°. 2431, which are not better than those we have already mention’d. I say nothing of the pretended Letter of Lentulus, who, they say, govern’d Judea immediately before Pilate, and which gives an Account to the Senate of the Person and Miracles of Jesus Christ. He gives Testimony to his Miracles, and describes him as a Man of a comely Stature, a majestick Air, temper’d with Severity and Sweetness, which at the same time makes him both beloved and respected; having long flaxen Hair, lank from the Root to the Ears, and then curled from the Ears to the Shoulders; a large Beard, parted like his Hair. His Visage fair, enliven’d with a little Red; his Eyes Blue, &c. This Letter has been several times printed, but it is generally agreed to have no better Authority than the Acts of Pilate before mentioned.

Let us return to the History of this Governor. About a Year after the Death of Jesus Christ,³⁷ he undertook to bring Water to Jerusalem by an Aquæduct. This Water was about Two hundred Furlongs from the City, or between seven or eight Leagues.³⁸

To perform this Design, Pilate took the Money out of the Sacred Treasury. The People made an Uproar, and gathered together to the Number of several Thousands, making Outcries against the Governor. There were some so violent, as even to speak injurious Words against him. Pilate coming into the City, caused many of his Soldiers to disguise themselves, and mix themselves with the Multitude; and having call’d them together, as soon as they began to cry and speak insolently, he made a Sign to the Soldiers, who falling on, struck indifferently all about them, without distinguishing the Innocent from the Guilty. By this violent Means he appeas’d the Sedition.

After this Story, Josephus relates what Antiq. l. 18. c. 5. p. 623, 624.we have mentioned before, concerning the Samaritans, who being seduced by an Impostor that promised to discover many precious Vessels, which he said had been hid by Moses in Mount Gerizim, assembled together in great Numbers. They had armed themselves, and made a Stop at the Village of Tirataba, that they might ascend Mount Gerizim all together. But Pilate having before taken Possession of the Height of the Mountain with his Horse and Foot, set upon them at Tirataba, defeated them, and slew a great Number of them, put the rest to Flight, and put to Death the Chief of those that fell into his Hands. Then the Samaritans went with their Complaints to Vitellius Governor of Syria, maintaining that the Conflux of People at Tirataba was with no Intention to revolt, but only to secure themselves from the Severity of Pilate. Upon which Vitellius sent Marcellus, one of his Friends, into Judea, to take the Care of this Province, and at the same time order’d Pilate to repair to Rome, and give an Account of his Conduct to the Emperor Tiberius. Thus Pilate quitted the Government of Judea in the 36th Year of Jesus Christ, or of the vulgar Era, and in the 23d Year of Tiberius. This Emperor was dead before Pilate arrived at Rome.

We know not the Particulars of what happen’d to this Governor, but it is received Ado Chro. Ærat. 7.as an antient Tradition, that he was banished to Vienne in Dauphine, where he was reduced to such Extremity, that in Despair he kill’d himself with his own Euseb. l. 2. c. 7. Vid. Orosi. l. 7. c. 5.Sword. Eusebius quotes this Fact as extracted from Authors, who had digested (as he says) the Roman History by Olympiads. He seems to intimate Phlegon, the Freed-man of Adrian. They shew a Lake above Lucern in Switzerland, called the Lake of Pilate, wherein they affirm this Governor threw himself, being pursued in his Flight from the Place of his Exile. The People add, That upon a certain Day of the Year, they see an Apparition in the Habit of a Judge, which presently disappears, by plunging itself into the Lake. The People of Lucern are persuaded, that if the Water of this Lake is disturb’d, or if any thing be cast into it, a Storm would be immediately raised in the Country. Wherefore they take great Care to warn the Travellers that go to see it, not to throw any thing in that may trouble the Water. But those that have given us a Description of it, and have examined it with some Care, make themselves Mirth with these popular Opinions. See Gesner in the Description he has made of it, and Hofman’s Dictionary in the Article PONTIUS PILATE.

M. Simon, in his Dictionary of the Bible, has gather’d together seven or eight pretended Sentences of Pilate against Jesus Christ, or rather the Sentence of this unrighteous Judge, model’d after eight different manners by modern Authors. As Anselmus in his Book of the Passion, Vincent Ferriere, Lansperg, William of Paris, the Gospel of Nicodemus, John of Carthagena, Sempronianus, Adrichomius. But we shall be easily forgiven, if we omit these, as things of no Authority. The Gospel does not say so much as that Pilate pronounced any Sentence, but only that he gave him Mat. xxviii. 26. Mark xv. 15. Luk. xxiii. 24. John xix. 16.up to the Will of the Jews, who demanded with loud Cries, that he should be crucified. And it was in effect to pronounce a Sentence against him, to consent to what they demanded, and to suffer them to execute that Sentence they had already pronounced against him themselves.

This Governor is described, by Philo the Philo de Legatione ad Caium.Jew, as a Judge that us’d to sell Justice, and, for Money, pronounced any Sentence that was desired : He mentions his Rapins, his Injuries, his Murders, the Torments he inflicted upon the Innocent, and the Persons he put to Death without any Form of Process. Lastly, He describes him as a Man that exercised an excessive Cruelty during all the Time of his Government.

As to the Letter of Pilate to Tiberius, it was formerly read in the Churches of France; and I have found it in the ancient Manuscript of Luxueil, from whence F. Mabillon has taken what he has printed of the Cursus Gallicanus.

The popular Tradition of Vienne in Dauphine, is, That Pilate was banished to this City, which was the Place of his Nativity : Even to this Day, they call an ancient Edifice, which has the Form of a Temple, and which is call’d Notre Dame de la Vie, by the Name of Pilate’s Pretorium. Upon this Tradition, the Magistrates had caused to be inscribed upon the Front of this Edifice, This is the Head of Pilate’s Sceptre. Mr. Chorier, in his Antiquities of Vienne, has confuted these Suggestions ;

he thinks that the Memory of a certain Italian call’d Humbert Pilati, has given Occasion to the People to call a Tower which is at Vienne, near the Rhone, the Tower of Pilate; and a Country-house near St. Vallier, the House of Pilate, &c.

PILDASH, or Pheldas, Son of Nabor and Milcah. Gen. xxii. 22.

PILEHA, or Phalea, one of the Chief-Priests, that sign’d the Covenant which Nehemiah renew’d with the Lord. Nehem. x. 24.

Exod. xiii. 21. Ibid. Judith xx. 40.PILLAR: A Pillar of Clouds, a Pillar of Fire, a Pillar of Smoke, signify a Cloud, a Fire, a Smoke, which are raised up towards Heaven in the Form of an irregular Pillar. The Pillars of Heaven, Job xxvi. 11. and the Pillars of the Earth, Job ix. 6. Psal. lxxiv. 4. are metaphorical Expressions, that suppose the Heavens and the Earth to be as an Edifice, raised by the Hand of God, and founded upon its Basis or Foundation. This appears from those Job, ch. xxxviii. 4, 5, 6.Words of Job; Where wast thou when I laid the Foundations of the Earth? Declare, if thou hast Understanding. Who hath laid the Measures thereof, if thou knowest? or who hath stretched the Line upon it? Whereupon are the Foundations thereof fastened, or who laid the Corner-stone thereof? The Antients imagined the Earth to lie upon a Flat, and that the Heavens rested upon its Extremities.

The Pillars of the Church, James, Gal. ii. 9.Cephas, and John. And when James, Cephas and John, who seemed to be Pillars, perceived the Grace that was given unto me, they gave to me and Barnabas the right Hands of Fellowship. And in the Revelations; Rev. iii. 12.Him that overcometh, will I make a Pillar in the Temple of my God. He shall be the Support, the Strength, and the Ornament of the House of God. The Church of Jesus Christ, is call’d, by St. Paul, the Pillar 1 Tim. 3. 15.and Ground of the Truth. When the Lord sent Jeremiah to preach to the Nations, Jer. i. 18.he says to him, Behold, I have made thee this day a defenced City, and an Iron Pillar, and Brazen Walls against the whole Land; able to withstand all the Efforts of thy Enemies, and incapable to yield to their Violence.

PINE, Pinus, a Tree sufficiently known, and of the Nature of the Fir-tree. Isaiah says,³⁹ That Man has planted a Pine, of which he has made an Idol. The Hebrew Word Oren, by the Septuagint and St. Jerom is translated by a Pine. Others interpret it by an Elm⁴⁰. In another Place of the same Prophet,⁴¹ we find also Pine in the Vulgate: But the Hebrew has Tashur, which the Septuagint renders the Cedar; other Interpreters, the Elm⁴². Lastly, In the Chronicles,⁴³ mention is made of the Wood of the Pine: But the Hebrew reads Algumim⁴⁴; which, probably signifies in general, Trees that are fat and resinous, or those Trees that produce Gum. In the First Book of Kings, chap. x. 11. in the Hebrew is read Almugim, instead of Algumim. The Rabbins explain it by Coral; others, by Ebony; and others, by Brasil. True it is, we know but little of the Nature of the greatest Part of the Trees and Vegetables mention’d in the Hebrew Text. See J. H. Ursin. Arboretum Biblicum.

Matth. iv. 5, 6.PINNACLE of the Temple. When the Devil had tempted Jesus in the Desart, Then the Devil taketh him up into the holy City, and setteth him on a Pinnacle of the Temple; and saith unto him, If thou be the Son of God, cast thy self down; for it is written, He shall give his Angels Charge concerning thee, &c. This Pinnacle whereon Jesus Christ was set, was, probably, no other than that Gallery, or Parapet, or Wall on the Top of the Buttresses, which surrounded the Roof of the Temple, properly so call’d. For it is well known, that in Palestine the Roofs were cover’d with Terrasses, or Plat-forms; round about which they made a low Wall, to hinder any one from falling down. The Law itself had appointed this, Deut. xxii. 8. Josephus tells us, That the Roof of the Joseph. Antiq. l. 6. c. 6. in Lat.Temple was defended with pretty tall Golden Spikes, to hinder Birds from lighting thereon, that they might not defile it with their Dung. It was not therefore upon the Roof of the Temple, that Jesus Christ was placed, but upon the Wall that surrounded the Roof.

PIRAM, or Pharam, King of Jarmuth, who came to the Assistance of Adonizedek King of Jerusalem, and was overcome by Joshua, who slew him, and hang’d him up, after his Death. See Josh. x. 3, 24, 25, 26.

Judg. xii. 15.PIRATHON, or Pharaton, a City of the Tribe of Ephraim, in the Mountain of Amalek. Abdon, Judge of Israel, was of this City, and was buried there. Bachides caus’d this City to be fortify’d. Jos. Antiq. l. 13. c. 1. It is call’d Pharathoni, in 1 Mac. ix. 50.

PISCINA PROBATICA, a Pool where they wash’d the Sheep that were to be sacrificed in the Temple. Probatica comes from the Greek Word Probaton, a Sheep. See what has been said before, on the Article BETHSAIDA, or BETHESDA.

PISGAH, or Phasga, a Mountain beyond Jordan, in the Country of Moab. The Mountains Nebo, Pisgah, and Abarim make but one Chain of Mountains, near Mount Peor, over-against Jericho, upon the Road from Livias to Esbus, or Heshbon.

See Eusebius and Jerome upon Nabo and Abarim.

PISIDIA, a Province of Asia Minor, having Lycaonia to the North, Pamphilia to the South, Cilicia and Cappadocia to the East, and the Province of Asia to the West. St. Paul preached at Antioch of Pisidia. Acts xiii. 14. and xiv. 23.

PISON, or Phison, one of the four great Rivers that watered the Terrestrial Paradise. We take it to be the Phasis, a famous River of Cholchis. Moses says, that it Gen. ii. 11, 12.runs through all the Land of Havilah, and that excellent Gold is found there. This River has its Source in the Mountains of Armenia, and discharges itself into the Euxine Sea. At its Mouth it is above half a League wide, and in depth above sixty Fathoms. There is hardly any River in the World that makes more Turnings and Windings, because of the Mountains it finds in its Way; from whence it came to Plin. l. 6. c. 4.pass that in the Time of Pliny, there were an hundred and twenty Bridges over this River: And this is, perhaps, what Moses hinted at, when he says, that Pison compasseth the whole Land of Havilah, which Land we take to be Cholchis. The Gold of this Country is much celebrated. All Antiquity extols the Riches of Cholchis. Strabo observes, That the Rivers and Strab. l. xi.Brooks of this Country, (or of the neighbouring Countries, for we cannot tell how far its ancient Limits might extend) carried Lumps of Gold along with their Waters, which the Inhabitants gathered upon Sheep-skins with their Wool on, or in Wooden Trays with Holes bored in them. We think the Gold of Phaz, Uphaz, or Ophaz, sometimes mentioned in Scripture, Cant. v. 11. Jer. x. 9. Dan. x. 5.is the same with that of Pison, or of Phasis. See our Commentary on Genesis, chap. ii. 11, 12. Many think the Pison to be the Ganges: But this River is too far from the Euphrates and the Tigris, which, Moses tells us, ran through the Earthly Paradise, as well as the Pison and the Gihon.

PISTICA NARDUS, true Spikenard; pure, and not adulterated. ‘Tis probable, that the true Reading is Spicata nardus, Spike-nard. See SPIKENARD, and the Commentary on St. John. chap. xii. 3.

PITCH. See BITUMEN.

PITHOM, or Phithom, one of the Exod. i. 11.Cities that the Children of Israel built for Pharaoh in Egypt, during the Time of their Servitude. This is, probably, the same Herodot. l. 2.City as Pathumos mention’d by Herodotus, which he places upon the Canal made by the Kings Necho and Darius, to join the Red-Sea with the Nile, and by that Means with the Mediterranean. We find also, in Strab. Ptolem. Plin. &c. Descript. Ter. Sanct.the ancient Geographers, that there was an Arm of the Nile, call’d Pathmeticus, Phatmicus, Phatnicus, or Phatniticus. Bochart says, That Pithom and Ramesses are about five Leagues above the Division of the Nile, and beyond this River: But this Assertion has no Proof from Antiquity. This Author contents himself with relating what was said of Egypt in his own Time. Marsham will have Pithom to be the same as Pelusium, or Damietta.

PITY. See MERCY.

PLAGA: This Word is taken sometimes for a Coast, or a certain Point of the Compass. Plaga orientalis, the Eastern Coast: Ad australem plagam Cerethi, to the South of the Cerethites, or Philistines: Plaga maris, the Coast of the Mediterranean Sea, that is to the West: Amos iii. 12. In Samaria, in plaga lectuli, & in Damasci grabato; Those that dwell in Samaria, in the Corner of the Bed, and in the Couch of Damascus. The Israelites flatter themselves with a long Peace, and Rest in Quiet upon their own Beds, and upon the Bed of Damascus, under the happy Reign of Jeroboam II. and in Alliance with the Kings of Damascus. But the Lord shall soon rouse them, and break their Rest.

Gen. xii. 17.Plaga, in the Sense of a Blow, or Stroke, signifies Wounding, Chastisement, Plagues sent by God, or Misfortunes proceeding from Men. For Example; God smote Pharaoh with great Evils, great Troubles. Flagellavit Dominus Pharaonem plagis maximis. The Leprosy, Levit. xiii. 2, 3, 9, &c.is call’d Plaga lepræ, the Correction of the Leprosy; because it was consider’d as a Blow from the Hand of God. The Leprosy of Buildings, is call’d Plaga lepræ, as well as that of Men. The Lord sent the Plague, or Mortality, amongst the Israelites, after the Eating of Meat: Et percussit eos plagâ magnâ nimis. The Punishment Judg. xi. 33. & xv. 8. 1 Mac. v. 3. 2 Sam. vii. 14.with which God smote the Philistines, by sending against them a Multitude of Rats, is call’d a Plague.

God tells David, That if his Son, who is to succeed him in the Kingdom, shall fall into the Commission of any Faults, he should be punished with the Plague, with which he punishes the Children of Men: Arguam eum in virga virorum, & in plagis filiorum hominum; I will not destroy him, but I will treat him as a Father treats his Children, and as I am used to punish the Children of Men. The Wound 1 Kings viii. 38.or Sore of the Heart, plaga cordis, means Sin, secret Iniquity, the Wounds of the Soul. Siquis cognoverit plagam cordis sui, Tob. ii. 13. Jer. xxx. 12.&c. Plaga cœcitatis, Blindness; Plagâ inimici percussi te; I smote you, as an Enemy; I have given you a mortal Wound. 2 Mac. ix. 5.God struck Antiochus, insanabili & invisibili plagâ, with a Distemper that was incurable, invisible, internal, and secret. Marc. v. 29.The Hemorrhoidal Woman, in the Gospel, was cured of her Plague, plagâ suâ,

sua, of her Disease, by touching the Hem of the Garment of Jesus Christ.

1 Tim. i. 10. ‘Ανδραποδισταῖς. In the English, Menstealers.PLAGIARY. St. Paul, writing to Timothy, places Plagiaries among the greatest Miscreants. The Word Plagiary, in this Passage, signifies one that steals away a Freeborn Person, to sell him for a Slave. Also the Name of Plagiary was given to those who bought or detain’d a Free-man as a Slave. Thus was Joseph sold by his Brethren, who therefore became Plagiaries. ‘Tis the greatest Injury and Insult that can be committed against a Man, thus to rob him of his Liberty. The Word Plagiary has also been extended to such, as appropriate to themselves the Works or Writings of another, who copy them, and give them out as their own.

PLAGUES of Egypt. We have already spoke of these under the Article of Moses. The Hebrews call by the Name of Plagues, all Diseases sent by way of Punishment and Correction from God; as the Pestilence, Infection, the Leprosy, sudden Death, Famine, Tempests; in a Word, all Calamities whether publick or private.

PLAIN. In Palestine we find two large Vales, known to Historians and Geographers by the Name of Plains. One is extended along the Jordan from Tiberias to Segor or Seor, about the Length of Twelve hundred Joseph. Antiq. l. 9. c. 11. & de Bello, l. 5. c. 4.Furlongs, and the Breadth One hundred and twenty Furlongs. The other is call’d the Plain or the Field of Esdraelon or Legio, because 2 Chron. iv. 17.of these Cities standing in it; or the Valley of Jezreel, because of the City of Jezreel. It reaches from East to West, from Scythopolis standing upon the Jordan, to Legion at the Foot of Carmel, the Length of about five and twenty Leagues. Eusebius and Euseb. & Hieron. Onomast. in Αὐλῶν.St. Jerom give still a larger Extent to the great Plain that lies upon the Jordan; because, they say, it begins from Libanus, and reaches to the Wilderness of Paran. The Valley or Plain of Jericho was in this great Plain, and made a Part of it, as may be seen Eusebius in ‘Εγγαδδί.from Eusebius. These great Plains are sometimes call’d, the Plains of Aulon, or Aulos, or Araba.

PLANET: The Word Planet is not to be found in Scripture; and we cannot say whether the ancient Hebrews distinguish’d the Planets Venus, Jupiter, Mercury, Saturn, and Mars, from the Fixed Stars. Excepting the Sun and Moon, they placed all the other Celestial and Luminous Bodies in the Rank of Stars. See STARS.

Gen. xxx. 37. 70 ..ערמון Πλατάνυς. Ita Ezec. xxxi. 8.PLANE-TREE, Platanus. The Hebrew Word Harmon, which the Septuagint and St. Jerom translate by a Plane-tree, in Genesis; by modern Interpreters, who generally follow the Rabbins, is render’d by a Chesnut -tree. In Ezekiel, the Septuagint translate it by a Fir-tree. So true it is, that we have but little Certainty, concerning the Signification of the Names of Trees, in the Hebrew Text. The Reader may צחקlusit, risit. 2 Sam. ii. 14.consult J. H. Ursin’s Arboretum Biblicum.

PLATANE, a Village of the Sidonians, near the City of Berytus, where Herod left his two Sons while their Cause was deciding. Exodus xxxii. 6.Joseph. Ant. l. 16. c. ult. p. 578. a.

PLAY, to Play. The Hebrews use the Word to Play, to express all Kinds of Diversions, as Dancing, Sports of Exercise, Toying, and Amusements proper for Recreating the Mind, and to give Pleasure to it. The Hebrew Word Zachak, which signifies to Play, is also commonly us’d for Laughing, Mocking, Jeering, Insulting. When Sarah saw Ishmael play with her Son Isaac, she was offended at it: It was a Play of Mockery or Insult, or, perhaps, of Squabbling, as in the Second Book of Samuel. Surgant pueri & ludant coram nobis; Let the young People, or Soldiers, get up, and play before us; Let them Fight, as it were, by way of Play. But the Event shews, that they fought in good 1 Samuel xviii. 6, 7.Earnest, since they were all kill’d.

We see another Kind of Play in Exodus: When the Israelites had set up the Golden Calf, they began to dance about it, and to divert themselves: The People sate down to eat and drink, and rose up to play. When Samson was deliver’d up by Dalilah into the Hands of the Philistines, they bored out his Eyes, put him into Prison, and some time after made him come into their Presence, to divert them by the Tricks they Judg. xvi. 25.play’d him, and by the Motions he was forced to make, to avoid them, and to skreen himself from their Insults: Præceperunt ut vocarent Samson, & ante eos luderet; qui adductus de carcere, ludebat coram Tob. iii. 17. Jer. xv. 17.iis.

The Women that came out to meet David and Saul, when they returned victorious from the Slaughter of Goliah, danced and play’d upon Instruments, and shew’d their Mirth after a thousand manners: Egressæ sunt mulieres cantantes choroque ducentes —— in tympanis lætitiæ & systris, & præcinebant ludentes, &c. In the Procession that was made, when the Ark was removed from the House of Obed-edom to the Palace of King David, he danced with 2 Sam. vi. 5, 22.great Alacrity, play’d upon Instruments, and testify’d his Joy before the Lord; David autem & omnis Israel ludebant coram Domino. And when Michal upbraided him, for not observing that Gravity and Decency that was suitable to his Rank, he answer’d; Et ludam, & vilior fiam; I will play, and be still more vile in my own Eyes.

Sarah the Daughter of Raguel, opening her whole Heart before the Lord, said to him; I have never associated my self with those that play: Nunquam cum ludentibus miscui me. And Jeremiah; Non sedi in concilio

concilio ludentium; I have never haunted the Assemblies of those that are given to Play and Diversion. And the same Prophet, speaking to the Daughter of Siou, tells her, That the Time shall come, in which she shall be rebuilt, and that she shall divert Jer. xxxi. 4.herself again in Dancing with her Equals: Adhuc ornaberis tympanis tuis, & egredieris in choro ludentium. Solomon represents Wisdom, as playing before the Lord, Prov. viii. 30, 31.and takes her Pleasure in living among Men; Ludens coram eo omni tempore, ludens in orbe terrarum. Baruk seems to point at the Diversion of Fowling, by the Name Baruk iii. 17.of Play; Where are the Princes of the Nations, who domineer over the Beasts of the Earth, and play with the Fowls of the Air? Qui in avibus cœli ludunt.

I cannot perceive, in Scripture, any particular Sorts of Plays; neither Games of Hazard, nor Plays or Theatrical Representations, nor Races either of Horses or Chariots, nor Combats of Men or Beasts. Solomon speaks of nothing like this; tho’ he frankly owns, that he had indulged himself in all Kinds of Pleasure: He mentions only fine Buildings, Gardens, Vineyards, Orchards, Fish-ponds, good Eating and Drinking, heaping up Gold and Silver, Singing-men and Singing-women, &c. In their Descriptions of Prosperity and profound Peace, they speak neither of Games, or Shows, but only of well-cultivated and fruitful Fields, wherein every one may enjoy his Repose under his own Vine, and his own Fig-tree, partaking of the Fruits of his Labours in Security; where the old Men, sitting in publick Places, may deliberate about their Affairs in common, and where the young People may cloath themselves in glorious Apparel, and in Ornaments proper for going to War. The Israelites were a laborious and warlike People, who confin’d almost all their Plays and Diversions to the Pleasures of the Country, and to those which they found in the Festivals of the Lord, in their Religious Journeys, and in the Meals they eat in the Temple.

I speak of the Times in which the Observation of the Law was kept up, and of the old Times of the Hebrew Republick. For when they grew irregular, they gave in to the utmost Excesses of idolatrous Nations, and deliver’d themselves up to their wicked and shameful Sports and Diversions. From the Time of the Reign of the Grecians, I mean, after the Death of Alexander the Great, and the Government of the Kings of Syria in Judea, they began to take an Inclination to the Sports and Exercises of the Grecians. There were Gymnasia, or Schools of Exercise, to be seen in Jerusalem, and Places where they put in Practice all the Exercises 1 Mac. v. 16. 2 Mac. iv. 13, 14, 15.of the Greeks, Wrestling, Racing, Quoits, &c. And when the Romans succeeded the Greeks in their Government there, Herod built Theatres and Amphitheatres in the Cities of Palestine, and caused all Sorts of Games to be represented there. Josephus may be consulted on this Head; and the Dissertation composed by Mr. Vagenseil, concerning the Sports of the Hebrews.

PLEIADES. The Pleiades are Seven Stars beyond the Bull, which appear at the Beginning of the Spring⁴⁵. Job speaks of the Pleiades,⁴⁶ and of the Hyades, which are Seven other Stars in the Bull’s-head, and which mark out the East Point and the Spring. The Hebrew reads Chima: Canst thou bind the sweet Influences of the Pleiades? Can you hinder the Pleiades from rising in their Season? He gives them the Name, the sweet Influences of Chima; because of the Agreeableness of the Spring-season. St Jerome has translated Chima, by Hyades, Job ix. 9. and by Pleiades, Job xxxviii. 31. and by Arcturus, the Bear’stail, in Amos v. 8. Aquila sometimes translates it in like manner. The Bear is one of the most Northern Constellations; and Chima rather signifies the Pleiades.

Wisdom xviii. 24. vulgat.PODERIS. This Word is taken from the Greek⁴⁷, and properly signifies a Robe hanging down to the Feet; but it is chiefly used to express a Linen Garment, a Surplice, a Shirt. St. Jerome, in his Epistle to Tabiola, says, It was light, and close to the Body; Strictam & corpori adhærentem, eamque similem militum camisiis. The Jewish Priests were cover’d with this Kind of long Surplices, during the Time of their Attendance in the Temple; and this was the proper Habit of their Order. The Author of the Book of Wisdom gives also the Name of Poderis to the Long Robe of the High-Priest, at the Bottom of which were little Bells and Pomegranates; In veste poderis quam habebat, totus erat orbis terrarum. The Septuagint translate the Hebrew Word Ephod, by Poderis, Exod. xxviii. 31. And in Ezekiel ix. 2, 3. they translate the Hebrew Word Bad, by the same Term. Bad, properly signifies a linen Robe. In Exod. xxv. 7. and xxxv. 8. they render the Hebrew Word Coschen in like manner, which signifies the High-Priest’s Breast-plate, Pectoral, or Rational of Judgment; which, surely, was no long Robe: but it was consider’d as making a Part of the long Robe call’d Mehil, which also they translate by Poderis, Exod. xxviii. 4. St. John, in his Rev. i. 13. vulgat.Revelations,

says, that Jesus Christ appear’d to him in a Poderis, which was a sacerdotal Habit, commonly call’d, an Albe or Surplice, as Liran says upon this Place.

POETRY of the Hebrews. No Point of Criticism has been more canvass’d among the Learned, than this concerning the Poetry of the Hebrews. The most skilful Commentators, and the most able Criticks, have abundantly labour’d this Argument, and yet we cannot say the Matter is exhausted, or the Difficulty clear’d up. Doubts and Difficulties still remain, and are likely always to remain, since we cannot pretend to know, nor ever shall know, the true Pronunciation of the Hebrew Language; and consequently we cannot perceive either the Harmony of the Words, or the Quantity of the Syllables, which yet constitute the whole Beauty of Verses. Nor have we in Hebrew, as we have in Greek and Latin, Rules for ascertaining the Quantity of Syllables, the Number of Feet, Rules for the Cadence and Construction of Verses; and yet it is plain the Hebrews observed all these Things, at least in some measure, since in their Poems we observe Letters added to, or cut off from, the Ends of the Words, which shew some Submission to the Rhyme, or to the Number, or to the Measure of the Syllables. Nor have we now any Notion of the Tune and Dance which generally accompany’d the Hebrew Poetry; for we know that they were sung, and were made on purpose for it. And the Scripture frequently speaks of Choirs and Dances in the Ceremonies of Religion. Thus we know but very imperfectly, and are not like to know much better, the Verses and Poetry of the Hebrews.

From the manner in which Josephus, Origen, Eusebius, and St. Jerome have spoke of the Hebrew Poetry, it should seem that in their Time the Beauty and Rules of it were very well known. Josephus⁴⁸ affirms in several Places, that the Songs composed by Moses are in Heroick Verse, and that David compos’d several Sorts of Verses and Songs, Odes and Hymns, in Honour of God, some of which were in Trimeters, or Verses of three Feet, and others in Vid. Eusfeb. Præp. l. xi. c. 3.Pentameters, or Verses of five Feet. Origen and Eusebius have espoused the same Sentiments, whether it were out of mere Deference to the Opinion of Josephus, or whether their own Judgments were convinc’d of it, is uncertain. Origen understood the Hebrew, and Eusebius was one of the most learned Men of his Time.

St. Jerome has carry’d this Notion still Præfat. in Chronic. Euseb.farther, affirming, that the Psalter was composed in Alcaick, Iambick, and Sapphick Verses, in the manner of those of In Ep. 135. ad Paul. Urb.Pindar and Horace. And that the Songs in Deuteronomy and Isaiah, the Book of Job, and those of Solomon, are in Hexameter and Pentameter Verses. He says elsewhere, that the Canticle of Deuteronomy is in Iambick Verses of four Feet, as also Psalm cxviii. Beati immaculati in viâ, and cxliv. Exaltabo te, Deus meus Rex; whereas Psalm cx. Confitebor tibi, Domine, and cxi. Beatus vir qui timet Dominum, are in Iambick Verses only of three Feet.

He observes in the Lamentations of Jeremiah a kind of Sapphick Verses, and Verses of three Measures. In several Places he speaks of the Book of Psalms,⁴⁹ as of a Work composed of Lyrick Verses, like those of Pindar, Alcæus, Horace, Catullus, and Serenus. In his Preface to the Book of Job, he says, that from these Words, Pereat dies in quâ natus sum, are Hexameter Verses, composed of Dactyls and Spondees, wherein are sometimes intermix’d other Feet of the same Measure, though they have not the same Number of Syllables, because of the Variation of the Language. Sometimes (says he) without any Regard to the Quantity of Syllables, the Poet makes you perceive a kind of Cadence or Harmony, which sensibly affects those that are skilful in the Rules of Poetry.

Mercer. in Job. c. iii. Meibom. Journ. des Sçavans, p. 1699.Philo says,⁵⁰ that the Essenians have antient Poems, the Verses of which are of several Forms and Measures. Some of ‘em have three Members, others are Hymns which were sung at the Sacrifices, others were rehearsed at Meals, and others were accompany’d with Dances. We are inform’d, that Franciscus Vetablus had discover’d the true Method of the Verses of Job and the Psalter, but as yet nobody has been let into Vetablus’s Secret. Theodore Herbert thought he had found Verses in the Bible, like to those in Greek and Latin, and he has really taken Notice of some. Meibomius boasted, that for above two hundred Years nobody but himself had arrived at the Knowledge of the Hebrew Poetry; but he kept this Knowledge to himself, and did not think proper to communicate it to the World. We only know, that by means of his Poetry, and of the Alterations he makes in the Text, he takes the whole Scripture to Pieces. Francis Gomar, in his Treatise call’d Davidis Lyra, has pretended to give the Rules of the Hebrew Poetry, just like those of the Greek and Latin; but he brought upon himself a Confutation from Lud. Capellus, which has not been answer’d yet.

M. Le Clerc has compos’d a very ingenious Dissertation, to shew, that the Hebrew Poetry was in Rhymes, pretty much like the French or English; and his Opinion

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