the Sun; the great lamentations for the disappearing or loss of Osyris, Tamur, and Adonis, and rejoycing for their return, signifying nothing but the Elongation by Winter, and re-approach of the Sun by Summer. The Egyptians under Apis, or Osyris, did likewise worship Nilus; and their 'Apaviouòs and Eupnous signified the overflowing of Nilus, and return of it to the Channel. Now owing all their sustenance to the Sun and Nilus, for that reason they figured both under the shape of an Ox; and not, I believe, as Vossius, and some other learned men imagine, to represent Joseph, who fed them in the time of the Famine: Besides, the Images of this Ox (like that which Aaron made for the Children of Israel, in the imitation of the Egyptian Idolatry) they kept a living one, and worshipped it with great reverence, and made infinite lamentations at the death of it, till another was found with the like marks, and then they thought that the old one was only returned from the bottom of Nilus, whither they fancied it to retreat at the death or disappearing, Quo se gurgite Nili Condat adoratus trepidis pastoribus Apis. Stat. The Marks were these. It was to be a black Bull, with a white streak along the back, a white mark like an Half-moon on his right shoulder, two hairs only growing on his tail, with a square blaze in his forehead, and a bunch, called Cantharus, under his tongue: By what art the Priests made these marks, is hard to guess. It is indifferently named Ox, Calf, or Heifer, both by the Hebrews, Greeks, and Latines. So that which Exodus terms a Calf, Psalm. 106. renders an Ox. 3. See Chap. 12. 2. From this time the Hebrews had two computations of the beginning of the year; the one Common, the other Sacred: The Common began in Tisri, which answers to our September, at the Autumnal Equinoctial; and all civil matters were regulated according to this, which was the old account of the year. The Sacred, to which all Festivals, and all Religious matters had relation, began at the Vernal Equinoctial, and was instituted in commemoration of this deliverance. 17. I. Give a new occasion for it to be called the Red-Sea. Concerning the name of which, the opinions are very different; that which seems to me most probable is, that it is denominated from Idumæa, and that from Edom, or Esau, that signifies Red; and the King Erithra, or Erythrus, from whence the Græcians derive it was Esau, and Erythraa his Country, Idumaa, both signifying the same thing in Hebrew and in Greek; but because that opinion of the Redness of the shore in some places, has bin most received, and is confirmed even to this day by some Travellers, and sounds most poetically, I allude to it here, whether it be true or not. [19.] 1. Plutarch de Is. & Osyr. testifies, that Xnula was an ancient name of Egypt, and that it was called so long after by the most skilful of the Egyptian Priests; that is, the Country of Cham: As also, the Scripture terms it, Psalm. 105. Et Jacob peregrinus fuit in terra Cham. From whose son it was afterwards named Misraim, and by the Arabians Mesre to this day. 2. Beasts that were deified by the Egyptians, who chose at first the figures of Beasts for the Symbols or Hieroglyphical signs of their Gods, perhaps no otherwise than as the Poets make them of Constellations, but in time the worship came even to be terminated in them. FINIS. A SACRED POEM OF THE TROUBLES OF DAVID. In FOUR BOOKS. VIRG. GEORG. 2. Me verò primùm dulces ante omnia Musa, LONDON: Printed for Henry Herringman, at the Sign of the Blew Anchor in the Lower Walk of the New Exchange. 1668. THE CONTENTS. TH He Proposition. The Invocation. The entrance into the History from a new agreement betwixt Saul and David. A Description of Hell. The Devils Speech. Envys reply to him. Her appearing to Saul in the shape of Benjamin, her Speech and Sauls to himself after she was vanisht. A Description of Heaven. Gods Speech he sends an Angel to David, the Angels Message to him. David sent for to play before Saul. A Digression concerning Musick. Davids Psalm. Saul attempts to kill him. His escape to his own house, from whence being pursued by the Kings Guard, by the artifice of his Wife Michol he escapes, and flies to Naioh, the Prophets Colledge at Ramah. Sauls speech, and rage at his escape. A long Digression describing the Prophets Colledge, and their manner of life there, and the ordinary subjects of their Poetry. Sauls Guards pursue David thither, and prophesie. Saul among the Prophets. He is compared to Balaam, whose Song concludes the Book. I, 2 I DAVIDEIS. The first Book. Sing the Man who Judahs Scepter bore In that right hand which held the Crook before; ; [Thou, who didst Davids royal stem adorn, And gav'st him birth from whom thy self was't born.] Who Heav'ns glad burden now, and justest pride, Joh. 8. 58. Exod. 13. 21. |