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before, or after, the reign of Phoroneus, and Apis; or the landing of Cadmus, the Phenician. In respect to the history of the Shepherds, the best writers have been greatly mistaken, by proceeding always upon extremes. They suppose, either that the people spoken of were solely the Israelites, which is the opinion of Josephus, and his adherents or else that they were a people entirely of another race; and appropriate the history accordingly. But there is a medium to be observed for it is certain that they were two separate bodies of people, who came at different times: and they are plainly distinguished by Manethon. Those, who are mentioned with Moses, are posterior to the others, and inhabited the very province which the former had vacated. It is likewise mentioned by the same writer, that these second Shepherds were once under the rule of an "Heliopolitan, a person of great influence; who advised them not to reverence the sacred animals of the country, nor regard the gods: nor to intermarry with the Egyptians; but to confine themselves to those of their own family. The name of this person was Oragripos, Osarsiph. Now I am persuaded, that Osarsiph is nothing else but a mis

61 Joseph. contra Ap. 1.1. p. 460.

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take in arrangement for Sar-Osiph, the LordOsiph, by which, no doubt, is meant Joseph of the Scriptures. Manethon has to be sure greatly confused the account, and at the close says, that Osarsiph at last changed his name to Moses; by which means he would make them appear as the same person. He has likewise interspersed much foreign matter, and is guilty of gross anachronisms; notwithstanding which, he affords sufficient light to ascertain the history of the two people. And in respect to the Israelitish Shepherds, we may be assured, that by Sar-Osiph they were introduced into Egypt; and that they were led out of it by Moses. Joseph was the cause of great wealth and plenty to the Egyptians, and was accordingly esteemed a great benefactor. They likewise looked upon him as a revealer of hidden mysteries, a discloser of the will of the

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Sar is a Prince, and the term continually occurs in the history of Egypt, and of other countries: hence we read of Sarchon, Sar-don or Sar-Adon, Sar-Apis, Sar-Apion, Sar-Adon-Pul; or Sardanapalus. The name of Sarah was the same as Hera, Lady. See vol. I. of this work. p. 91. It was sometimes expressed Zar. The captain of the guard to the king of Babylon was styled Nebo-Zar-Adon. 2 Kings. c. 25. v. 11. The feminine was Zarina. Diodorus Siculus mentions a Queen of the Sacæ, called Zapiva, Zarina; which undoubtedly was not a proper name, but a title. See Diod. 1, 2. p. 119.

Gods. In consequence of this they styled him Hermes, which signifies an interpreter. Hence came ἑρμηνευειν, and ἑρμηνευτης, among the Greeks. There is a remarkable account of this Hermes in the Chronicon Paschale, and Cedrenus, which is worthy to be mentioned. It is said of him, that he was envied by his brethren, who are represented as seventy in number. That finding they

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Γνους δε (Έρμης) ὅτι διαφθονούνται αυτῷ οι αδελφοί αυτό ηβούλοντο γαρ αυτον φονεύσαι, ὡς οντες πολλοί, περίπου ἑβδομηκοντα, ανεχώρησεν, και απέρχεται εις την Αίγυπτον προς την φυλήν το Χαμ, ὑιω Νωε, δι τινες εδέξαντο αυτον εν τιμή. και διέτριβεν εκει ὑπερηφανων παντας, και φορων την χρυσην σελην εφιλοσοφεί παρα τοις Αιγυπτίοις, λεγων αυτοις μαντειας μελλόντων· ην γαρ φύσει σφόδρα λογικος. Και προσηκύνουν, αυτόν λέγοντες Θεον Ἑρμην, ως λέγοντα μελλοντα, και διακονεντα αυτοις εκ τ8 Θεό των μελλόντων την αποκρίσιν και παρέχοντα αυτοις χρήματα, όντινα και πλετοδότην εκάλουν, ὡς το χρυσε Θεον ονομάζοντες. Ότε ουν αυτος Ερμης εις την Αίγυπτον ηλθεν, εβασίλευσε των Αιγυπτίων τοτε εκ το γενες το Χαμ ὁ Μετρεμ. κλ. Chronicon. Pasch. p. 44. 45. Cedrenus. p. 18. I have omitted a deal of extraneous matter: for these authors have strangely perplexed this curious history. They imagine Hermes to have been the same as Faunus, the son of Jupiter, and suppose that he reigned after Picus in Italy; though in the same page Cedrenus tells us, that he succeeded Mizraim in Egypt. Μεσρεμ το ὑι8 Χαμ, τε εκεί βασιλεύοντος, αποθανοντος, ευθυς αναγορεύεται. Mizraim, the son of Ham, who was ling of the country, dying, Hermes was elected in his room. See Credenus. p. 18. He is placed in the reign of Sesostris: επι τοτε Ερμην φασιν εν Αιγύπτῳ, θαυματον άνδρα, γνωσθήναι και φοβεραν επι σοφία. Cedrenus. p. 20.

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were continually laying snares for him, and con sulting how they might destroy him, he went into Egypt, weos Tn quan Te Xap, to the sons of Ham, where he was received with great honour. Here he resided in much state, being superior to every body, and he was clothed with a particular robe of gold, He proved himself, in many instances, to be both a philosopher and a prophet; and foretold many things, being by nature nobly endowed. therefore reverenced him as a Deity; and conferred upon him the name of Hermes, on account of his prophecies, and for having interpreted to them those oracles which they had received from heaven. And as he had been the cause of great riches to their nation, they styled him the dispenser of wealth; and esteemed him the God of gain. When he came into Egypt, Mizram, the son of Ham, reigned there. This account is very curious, and seems to have been taken from some antient Egyptian history. It is, as I have observed in respect to other national records, in some measure perverted and obscured; yet the outlines are plain, and even in the mistakes we may see allusions to true history, however misapplied. The Egyptians acknowledged two personages under the titles of Hermes, and of Thoth. The first was the most antient of the 4 Gods, and the

64 Euseb. Præp. 1. 1. c. 10. p. 32.

head of all. The other was styled the second Hermes; and likewise for excellence called Teiμysos, Trismegistus. There are histories given of this Hermes Trismegistus, which will be found to accord very much with those of the Hermes mentioned above: and his real name will appear to be very similar to Osarsiph, of whom we have before treated. This person is said to have been a great adept in mysterious knowledge, and an interpreter of the will of the Gods. He particularly decyphered all that was written in the sacred 5 language upon the obelisks in Terrá Seriadica; and instructed the Egyptians in many useful arts. He was a great prophet; and on that account was looked upon as a divinity. To him they ascribed the reformation of the Egyptian and there were many year; 68 books either written by him, or concerning him, which were preserved by the Egyptians in the most sacred recesses of their temples, and held in high esteem.

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65 Manethon apud Syncell. p. 40.

Ælian mentions тa тy 'Eque vouspa. Var. Hist. 1. 14. p. 399. 66 Clemens Alexand. Strom. 1, 1. p. 399.

67 Hermes by Censorinus is styled Arminus, Annum Ægyptia cum novissime Arminon ad duodecim menses et dies quinque perduxisse (ferunt). c. 19. p. 103. So corrected by Scaliger.

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68 Clemens supra. Jamblichus. sect. 8. c. 1.

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