Moses and Aaron

Chap. II Of Moloch, Adram-Melech, Anam-Melech, Baal, the Tabernacle of Molech, Chiun, Rempham, Horses Consecrated to the Sun, Thamuz

Of the Idol Moloch we read in divers places of Scripture, 1 King. 11. 2 King. 23. 10. Leviticus 18. 21. He is sometimes called Moloch, sometimes Molech, sometimes Milcom. He was the reputed god, not only of the Ammonites, but of the Moabites also.393 He had his name from ‎‏מלך‏‎ Melac, signifying to rule or reign. The Seventy Elders translate him, ἄρχων, βασιλεὺς, a Prince, or King. Such King-Idols were Adram-melech, and Anam-melech, the gods of Shephervaim, unto whom that people burnt their Children in fire.

I take Moloch and Baal to be one and the same Idol, they were both names of supremacy and rule, ‎‏בעל‏‎ Baal signifieth a Lord or Master. And ‎‏מלך‏‎ Moloch, a King or Prince. They had both the same manner of sacrifice, they burnt their Sons for burnt-offerings unto Baal likewise, Jer. 19. 5. yea, they built the high places of Baal, which are in the Valley of Benhinnom, to cause their Sons and their Daughters to pass thorow the fire unto Moloch, Jer. 32. 35. In which Text the place of sacrifice is noted to be one and the same, common to both Idols, and Moloch put into the end of the verse, to explain Baal in the beginning thereof.

Some think them to be different, because the Planet Jupiter was worshipped under the name of Baal;394 but the Planet Saturn is probably thought to have been worshipped under the name of Moloch. If we diligently observe Histories, we shall find such a confusion of the Planets, that the Sun, as it was sometimes called Baal, sometimes Moloch: so it was sometimes called Jupiter,395 sometimes Saturn;396 and concerning Baal this is evident: Hence Jupiter was called by the Phœnicians, Baal-samen, which name is derived from the Hebrew, and soundeth as much as Jupiter Olympicus, the Lord of Heaven. For Baal signifieth Lord, and Shamaim, Heaven. And what is this Lord of Heaven in the theology of the Heathens, other than the Sun? who may as well be stiled the King of Heaven, as the Moon the Queen. Yea, Sanchoniatho, as Eusebius in the forequoted place relates him, taketh all these three for one, namely, the Sun, Jupiter, and Baal-samen.

Concerning Saturn, it is apparent that the Sun was worshipped under his name: But I find some Expositers to interpret Moloch to be Mercury,397 others Mars:398 these are but few, and the grounds weak. It is therefore more generally and more probably thought that he was Saturn, because as to Moloch, so to Saturn, the Heathen people did sacrifice their Sons and Daughters.399 Secondly, Saturns Image differed not much from Moloch’s. Of Saturns thus we read,400 It was made of brass, wonderfull for its greatness, whose hands reaching towards the earth, were so hollow (ready to clasp) that the youths which were compelled to come unto him, did fall as it were into a mighty ditch full of fire. You shall read in a manner the same description of Moloch. Jalkut commenting on Jeremy, writeth thus:401 Though all other houses of Idolatry were in Jerusalem, yet Moloch was without Jerusalem, in a place apart. How was he made? He was an Image of brass; he had seven Chappels, and he was placed before them, having the face of a Bullock, and hands spread abroad, like a man that openeth his hands to receive somewhat from another: and they set it on fire within, for it was hollow: and every man severally entred, according to his offering. After what manner? Whosoever offered a Fowl went into the first Chappel; he that offered a Sheep, into the second; a Lamb, into the third; a Calf, into the fourth; a Bullock, into the fifth; an Ox, into the sixth; and whosoever offered his Son, into the seventh. Thus Moloch and Saturn agree: First, in their sacrifice: Secondly, in the form of their Images. Now these seven chappels built for Moloch, may well resemble those seven gates402 with which the Persians honored the Sun; and as the seven gates did, so might the seven chappels mystically express the seven Planets, whereof the Sun was Moloch, i. the King and Prince. When they sacrificed their sons unto this Idol, they did beat upon Tabrets and Drums, that the cry of the Child might not be heard by the Father. Thereupon was the place called ‎‏תפת‏‎ Tophet, from ‎‏תף‏‎ signifying a Drum, as likewise from the cry of the Children, it was called Gehenna, ‎‏גיא‏‎ signifying a valley, and ‎‏נהם‏‎ roaring or crying. Some may make the question, whether that the phrase, The fire of Gehenna, Matth. 5. 22. had its original from this fire, wherewith the children were burnt unto Moloch? I answer, that in this phrase there was not respect only unto this fire, though by the bitter cries and ejulations of poor infants, the restless torments in Hell might be shadowed, yet the perpetuity and everlastingness of hellish pains I take to be signified herein by allusion unto that other fire, kept continually burning for the consuming of dead carkasses, and the filth brought out of Jerusalem.403 For Gehenna was reputed a contemptible place without the City, in the which they burnt, by means of a fire continually preserved there, the carkasses, filth and garbidge of the City. The Cabalists404 treating of Gehenna, in this metaphorical sense, as it is applied to the pains of hell, do distinguish of it, saying, That there is Gehenna superiour; and inferiour, by the first they understand bodily torments inflicted upon the bodies of sinners in this world: by the second they understand the pains of the soul in the world to come. They say likewise405 that there are Septem Gehennæ mansiones, Seven degrees or mansion places in Gehenna. 1. Infernus. 2. Perditio. 3. Profundum. 4. Taciturnitas. 5. Umbra mortis. 6. Terra inferior. 7. Terra sitiens. Of these seven receptacles, he that will mispend his time may read according to the quotation.

It is much controversed among Expositors, whether the children in this sacrifice were burnt in the fire or only initiated and consecrated to Moloch, passing in the middest of two fires in sign of their consecration? It is probable, that both were in use. First, the Scripture speaketh of both. Secondly, the Hebrew Doctors shew the manner of both. That they were burnt, Jalkut expressly teacheth, and with him others accord,406 saying, That Molech is the name of an Image; and the wise men of blessed memory interpret Molech to be an universal name, denoting any whom they made to rule over them: And it is agreed upon, that this is the abomination of the Sons of Ammon, and this phrase, to cause to pass thorow, is as much as, to burn. Others say,407 This Idols name was Molech, and this was his worship: That he (namely, the Father) delivered his son unto the Priests, and they made two great fires; and they made his son pass on his feet between both these fires.

Notwithstanding, we must not think that there were no other oblations unto Molech, besides sacrificing of children: For what use then served those other six Chappels? No: I take this oblation of children not to have been forced on them by any superstitious law, or tradition, binding them thereunto; but to have been reputed a work more meritorious, because it was meerly voluntary. This I note, because otherwise there were an apparent difference between Baal and Moloch. For the Baalites offered unto their fancied Deity a Bullock, in that contention between them and Eliah, 1 Kings 18. Bullocks, and Calves, and Lambs, were their ordinary sacrifices, the sacrificing of their children, extraordinary. Yet their ordinary sacrifices, were not always altogether void of mans blood, but sometimes the Priests would lance and cut their own flesh: which custome, whence it had its original, I find not: only we find the like to have been practised by the Heathenish Priests in their sacrifices to Bellona: Tertullian408 toucheth it, but Lactantius409 treating of Bellona and her Priests, speaketh more clearly, saying, They sacrificed not with any other mans blood, but with their own; their shoulders being lanced, and with both hands brandishing naked swords, they run and leaped up and down like mad men. Who would not take these Bellonites to be the very Baalites, spoken of, 1 Kings 18. They leapt upon the Altar which was made —— and cut themselves as their manner was, with knives and lances, till the blood gushed out upon them.

That the opinion of pleasing God by sacrificing their children sprang from Abraham’s offering of Isaac, seemeth very probable, and is intimated by R. Solomon, who bringeth in God speaking concerning Moloch after this manner: I never commanded that they should offer up their sons for an oblation, and I never spake it unto any of my Prophets:410 and when I spake to Abraham to sacrifice his son, it entred not into my heart that he should sacrifice him, but to make known his righteousness, Yea Porphyry411 treating of Saturn, (who seemeth to have been this very Moloch) saith, that the Phœnicians called him Israel, and that he had by Anobreth one only son called Jeud in the Phœnician language, (no doubt from the Hebrew Jechid, signifying an only begotten, and applied to Isaac, Gen. 22. 2.) which he offered upon an Altar purposely prepared. Who seeth not the History of Abraham and Sarah under the names of Israel and Anobreth? and the immolation of Isaac under the name of Jeud? and the original of this Son-sacrificing Divinity, to have been the unwarrantable imitation of Abraham?

But what! Was the Sun worshipped Idolatrously, no otherwise? Yes, except I am deceived, we find another manner of worship described by Amos, Chap. 5. 26. But ye have born the Tabernacle of your Moloch, and Chiun your Images, the star of your God, which ye made to your selves. This translation I prefer before others. First, because the Hebrew word412 signifieth a Tabernacle. Secondly, it is rendred the Tabernacle of Moloch, not Siccuth your King, by the Seventy. Thirdly, it is so repeated by Saint Stephen413 Act. 7. 43. Ye took up the Tabernacle of Moloch, and the star of your God Remphan, figures which ye made to worship them.

Three things are to be enquired for the understanding of this parrallel. First, what the bearing or taking up of this Tabernacle is. Secondly, what Idol was pointed out by these names of Chiun and Remphan. Thirdly, what is meant by the star of this God.

The taking up of this Tabernacle denoteth their worship which they exhibited unto their Idol, by carrying him up and down in Tabernacles and Pageants, after a solemn manner of procession: By the Romans this solemnity was termed pompa, and the Tent or Pageant in which the Idol was carried, Thensa, according to that, Thensa Deorum vehiculum. This kind of Idolatry may seem to have had its original among the Heathens from an unwarrantable imitation of Moses’s Tabernacle, which was nothing else but a portable Temple414 to be carried from place to place, as need required. For it cannot be denied, but that many superstitions were derived unto the Heathens from the true worship of God, which he himself had prescribed unto his people. Thus, as God had his Tabernacle, Priests, Altars, and Sacrifices, so the devil had his Tabernacles, Priests, Altars and Sacrifices. As God had his Fire ever burning upon the Altar, so had the devil his fire preserved burning by those Vestal Votaries. As God had his Propitiatory or Mercy seat:415 so had the devil his Sacros tripodas, his Oracles, from which he would speak unto them that served him. This solemn procession was performed by the Romans in the honour of the Sun.416 It was performed by the Israelites in honour of their Moloch, who formerly was interpreted, the Sun. To add unto the pomp and state of this solemnity, both the Romans and the Israelites caused great Horses and Chariots to be led up and down. Horses were consecrated to the Sun by the Romans, and their Cirque place was sometimes called τὸ ἱππικὸν, and ἱπποδρόμιον, an Horse-race.417 And that Chariots was commonly used in those pompous shewes is evident.418 Concerning the people of Judah, doth not the like practice plainly appear? 2 Kings 23. Josiah did put down the Horses given to the Sun, and the Chariots of the Sun. This kind of Idolatrous worshipping the Sun seemeth to have had its beginning from the Persians, who also accounted Horses holy to the Sun:419 And the Persian King, when he would shew himself in great state, caused an exceeding great Horse to be led up and down, the which was called Equus solis.

The second inquiry is, What Idol was meant by Chiun and Remphan, otherwise in ancient Copies called Repham. Not to trouble the Reader with the various interpretations of Expositors, much less with the bold adventures of others in correcting the text: by Chiun we are to understand Hercules, who in the Egyptian language was called Chon: by Repham we are to understand the same Hercules, for ‎‏רפאים‏‎ Rephaim, in the holy tongue signifieth Gyant: By Hercules we may understand the Planet of the Sun: There are Etymologists that derive Hercules his name from the Hebrew ‎‏האיר כל‏‎, Heircol, illuminavit omnia: the Greek Etymology,420 holds correspondency with the Hebrew and both signifie that universal light which floweth from the Sun as water from a fountain. Add hereunto, that Porphyry421 interpreteth Hercules his twelve labours, so often mentioned by the Poets, to be nothing else but the twelve signs of the Zodiack, thorow which the Sun passeth yearly. But some may question, whether the name of Hercules was ever known to the Jews? It is probable the name was; for Hercules was the god of the Tyrians, from whom the Jews learned much Idolatry, as being their near Neighbours: Yea, it is apparent, that in the time of the Maccabees the name was commonly known unto them: for Jason the High-Priest sent three hundred drachmes of silver to the sacrifice of Hercules, 2 Mac. 4. 19.

Thirdly, it followeth that we should enquire, what this star of Remphan was, it is probably thought422 that it was a certain star painted in the forehead of Molech; Neither was it unusual for the Heathen people to paint their Idols with such Symbolica Additamenta. Julius Cæsar his Image had a star depicted on the crown of his head.423

The Sun was also worshipped by the house of Judah, under the name Tamuz; for Tamuz, saith Hierom,424 was Adonis, and Adonis generally interpreted the Sun,425 from the Hebrew Adon, signifying Dominus, the same as Baal, or Moloch formerly did, namely, the Lord or Prince of the Planets. The month which we call June, was by the Hebrews called Tamuz; and the entrance of the Sun into the sign Cancer was, in the Jews Astronomy, termed Tekuphu Tamuz, the revolution of Tamuz. Concerning Adonis whom sometime ancient Authors called Osiris; there are two things remarkable, ἀφανισμὸς, the death or loss of Adonis and εὕρησις, the finding of him again. As there was great lamentation426 at his loss, especially amongst the Women;427 so was there great joy at his finding. By the death or loss of Adonis, we are to understand the departure of the Sun; by his finding again, we are to understand his return. Now he seemeth to depart twice in the year: First, when he is in the Tropick of Cancer, in the farthest degree Northward. Secondly, when he is in the Tropick of Capricorn, in the farthest degree Southward: answerable unto these two departures, which may be termed ἀφανισμοὶ, disparitions, or losses of the Sun, there are two returns immediately succeeding, which may be termed likewise εὑρήσεις, the findings or new appearings of the Sun. Hence we may note, that though the Egyptians celebrated their Adonia in the moneth of November, when the Sun began to be farthest Southward; and the house of Judah theirs, in the month of June, when the Sun was farthest Northward, yet both were for the same reasons, and in substance they agreed. And of this the Prophet Ezekiel is thought to have spoken, Ezek. 8. 14. There sate women weeping for Tamuz.

These solemnities were chiefly observed, between the Byblienses and the Alexandrini, the manner was thus:428 When the Byblienses solemnized the death or loss of Adonis, at that time the Alexandrini wrote a letter, this letter was inclosed in an Ark of Bulrushes, therein they signified, that Adonis, whom they lamented, was found again, this Ark, being after the performance of certain rites and ceremonies, committed to the Sea, forthwith it was carried by the stream to Biblus; upon the receit whereof, the lamentation of the Women was turned into joy. Others say,429 that this lamentation was performed over an Image in the night season, and when they had sufficiently lamented, a Candle was brought into the room (which Ceremony might mystically signifie the return of the Sun) then the Priest with a soft voice muttered this form of words430 Trust ye in God, for out of pains salvation is come unto us. There are likewise of the Jews that say431 their Tamuz was an Image whose eyes they filled with Lead, which Lead being molten by the means of fire under it, the Image it self seemed to weep.

There are that think432 the Prophet alludeth unto those letters inclosed in those fore-mentioned Bull-rush Arks, Isa. 18. 2. When he speaketh of Ambassadors sent by the Sea even in Vessels of Reeds upon the waters. But I rather approve the literal sense, for by reason of the Shelves and dangerous Rocks in the River Nilus, it was not unusual for men to sail in Hulks, and Vessels made of a kind of great Bull-rush, which by the Egyptians was termed Papyrus and these kind of Ships Papyraceæ naves.433

Notes

393 Lorin. in Act. 7. ex Oecumen.

394 August. super Judic. q. 10. Vide sis Eusebium de præpar. lib. 1. cap. 7.

395 Plato apud. Macrob. Satur. l. 1. c. 23. ubi mendosè citatur è Timæo Platonis, quod est in Phædro.

396 Assyrios Saturnum (quem & Solem dicunt) Junonemq; coluisse constat. Servius in Eneid. 1.

397 ‎‏מלך‏‎ Molech dici volunt quasi ‎‏מלאך‏‎ Malach, (i.) Angelus, Nuncius. Proindè interpretantur Molech Mercurium Deorum nuncium.

398 R. Levi. Lev. 18. 21.

399 Macrob. Saturn. l. 1. c. 7.

400 Euseb. de præpar. l. 4. c. 7.

401 Jalkut. Jer. 7. fol. 97. Colum. 1.

402 Orig. contra Celsum. l. 6. f. 75. col. 4. It. Gyrald. in Deorum Syntag. 7. p. 223.

403 D. Kimchi. Psal. 27. 13.

404 Capnio de Cabala p. 644.

405 P. Galatinus l. 12. c. 6.

406 Aben Ezra. Lev. 18, 21.

407 Rabbi Solomon. Lev. 18. 21.

408 Ter. Apol. c. 9.

409 Lactant. c. 40.

410 Solomon Iarchi Jer. 7. 31.

411 Euseb. præpar. Evang. l. 1. c. 7, p. 17.

412 ‎‏ונשאתם את סכות מלככם‏‎

413 Καί ἀνελάβετε τὴν σκηνὴν τοῦ Μολὸχ, καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν ῥαιφὰν τοὺς τύπους οὓς ἐποιήσατε ἑαυτοῖς.

414 οὐδὲν ναοῦ μεταφερομένου διέφερεν. Joseph. Ant.

415 Lev. 6. 3.

416 Solis honore novi grati spectacula Circi. Antiqui dixere Patres Corrip. Afric. l. 1. num. 17. vi. Dempst.

417 Alex. ab Alex. lib. 3. cap. 12.

418 Hic illius arma, Hic currus fuit. Virgil, Æneid. 1.

419 Cœl. Rhodig. antiq. l. 8. c. 2.

420 Heracles quid aliud est quam ἧρας κλέος (i.) aeris gloria: quæ porro alia est aeris nisi solis illuminatio? Macrob. Satur. l. 1. c. 20.

421 Euseb. de præp. l. 3. c. 4. p. 71.

422 Oecumenius. Act. 7. 43.

423 Sueton. in Jul. c. 88. It. Plin. hist. l. 2. c. 25. Horat. l. 1. Od. 12.

424 Hieron. comment. 3 in Ezek.

425 Pier. Hierogl. l. 9. p. 68.

426 Nunquamq; satis quæsitus Osiris. Semper enim perdunt, semper & inveniunt. Lucan.

427 Plutarch. in Alcibiade.

428 Procopius in Isaiam. ad c. 18. It. Cyrillus l. 2. Tom. 2. in Isaiam.

429 Julius Maternus Firmicus. l. de errore profan. Religion.

430 Θαῤῥεῖτε τῷ θεῷ, ἐστὶ γὰρ ἡμῖν ἐκ πόνων σωτηρία. Firmicus ibid.

431 ‎‏הסיר עושים צלם ים מלאים עיניו עופרח יחיו אש מתחתיו‏‎ R. Dav. Kimchi. radic.

432 Procop. in Isai. 18.

433 Plin. Hist. lib. 6. cap. 22.