July 1. 1854.] 



NOTES AND QUERIES. 



13 



individual or nation under different names will 

 be in the reconstruction of history an advance 

 towards truth. By the Greeks and Romans the 

 Jews were confounded with neighbouring nations. 

 Thus Strabo (lib. xvi.) considers Syrian Palestine 

 as the same country as Judaea ; Diodorus Siculus 

 (lib. II. c. i.) makes Ascalon, a Jewish city, to be 

 a city in Syria ; Justin (lib.'xxxvi.) supposes the 

 Jews to have inhabited Syria, and mistakes Da- 

 mascus for their capital. " Imperium (inquit 

 Justin, lib, i.) Assyrii qui postea Syri dicti sunt, 

 trecentis annis tenuere." (See Selden de Diis 

 Syris, Proleg.) Consequently they were con- 

 founded with the Syrians and Assyrians. Thus 

 Ovid makes the Euphrates to be a river in Pa- 

 lestine : 



" Venit ad Euphratem comitata Cupidine parvo; 

 Inque Palsestinas margine sedit aqua;," 



Fasti, lib. ii. v. 463. 



They were confounded with the Chaldseans, as 

 in the oracle adduced by Justin Martyr : 



" Soli Chaldaei sapientiam sortiti sunt, et Hebrsei per 

 se genitum regem colentes Deum ipsum," — Walton's 

 Proleg., xii. 2. 



When Pausanias states that Plato and the Greeks 

 derived the doctrine of the immortality of the 

 soul from the Chaldseans, it is not improbable that 

 he intended the Hebrews. It is certain that there 

 were multitudes of Jews in all countries, who, 

 being subject to and living amongst the Chaldaeans, 

 Egyptians, &c., might easily have been taken for 

 the people of the country they inhabited. Some 

 writers have maintained (v. Dickinson's Delphi 

 Phoenicizantes, and Bochart's Canaan) that the 

 colony of Phoenicians led by Cadmus into Greece 

 were Canaanites, of the race of the Cadmonites, 

 who inhabited Mount Hermon, and were so called 

 from that mountain's lying in the most eastern 

 part of that country, Cadmonim signifying the 

 same as easterns ; and have conjectured that 

 amongst them there was a large number of Jews. 

 Phoenicia and Palestine were both of them part of 

 Syria : see Pliny's Nat. Hist, b. v. c. 12. Canaan 

 and Phoenicia are used indiscriminately in the 

 Septuagint. Chaerilus, in JEuseb. Prcep. Evang., 

 lib. III. c. ix,, speaking of the Jews in Xerxes' 

 army, says : 



"VXwaaav fiev ^oiviffffav airo aro/iaruv a^'efTes." 



" Trajicit inde hominum genus admirabile visu. 

 Plioenicum similis grandi sonat ore loquela, 

 Montibus in Solymis habitant, juxtaque paludem * 

 Immensam : attonsum squallens caput obsidet horror. 

 Progaleis derepta ab equis, durataque fumo 

 Ora ferunt." 



And Plato, as Serranus has observed, mentions 

 the Jews by the name of Phoenicians. Strabo 



* Asphaltis palus. 



places Mount Cassius and Khinocorura, which 

 were both in the confines of Palestine, in Phoe- 

 nicia. Stephanus Byzantius calls Phoenicia Xva, 

 and the Phoenicians Xpaoi. From Boeotia a colony 

 of these Cadmonites went to Peloponnesus, where 

 they built Lacedaemon, which gave occasion to the 

 Lacedaemonians claiming kindred with the Jews. 



Bochart farther shows that the inhabitants of 

 the island of Crete, who colonised many of the 

 islands in the iEgean Sea, originally emigrated 

 from Palestine, the sea-coast of which was called 

 Creth, and the inhabitants Crethim or Crethi. 



In reference to Mr. Warden's conjecture, that 

 the early colonisers of some of the Grecian states 

 were Jews, not Egyptians, I beg to remark that 

 Sir Isaac Newton, in his Chronology of Ancient 

 Kingdoms Amended, condemned the opinion of 

 Manetho, that the shepherd kings expelled from 

 Egypt, and who emigrated into Greece, were the 

 Israelites under Moses. It is irreconcileable with 

 the universal belief that the rites and customs 

 imported into Greece were identical with those of 

 Egypt, as has been shown at large by Bryant in 

 his Observations upon the Plagues inflicted upon 

 the Egyptians, ^c. See also Warburton's Divine 

 Legation, b. iv. s. v. Bibmothecar. Chetham. 



CORONATION CUSTOM. 



(Vol.ix., p. 453.) 



The consent of the people to the assumption of 

 the crown was changed into a dutiful recognition 

 by Cranmer under King Edward VI. The former 

 seems to have been, until that time, the constant 

 practice. Tindal (speaking of its use at the coro- 

 nation of Richard II.) says : 



" This ceremony, though not mentioned in any of 

 our historians, was no innovation ; but seems to be a 

 remainder of the old English custom of electing the 

 king, as may be observed by comparing the manner of 

 the coronation and election of King Edward the Con- 

 fessor and William I, with this action, and which has 

 been observed ever since." — Tyrrel, voL iii, p, 829. ; 

 Walsingham, p. 195. 



Upon the alteration to the present form (for 

 which see 2 Burnet, App. 93, and Lingard's Hist, 

 reign of Edward VI.), Hallam, in his Constitutional 

 History, vol. i. p. 37. note, remarks : 



" This alteration in the form is a curious proof of 

 the solicitude displayed by the Tudors, as it was much 

 more by the next family, to suppress every recollection 

 that could make their sovereignty appear to be of 

 popular origin." 



Up to that time the Church, while claiming a 

 divine independence, defended popular rights 

 against the crown, which then for the first time 

 asserted a supremacy over both. Perhaps, if 

 Cranmer and the Church had been less obsequious, 



