these parts are called by Varro in Festus Deorum Sedes The Gods Abode for Cincius and Cinnius Capito gave this reason why the left that is the Easterne Omens were more prosperous then the Right But more expresly and excellently the Philosopher himselfe The First Mover saith he meaning God 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. must of necessity be present either to the Center or Circumference of his Orbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but motions are most rapid in the nearest distance to the Impression Therefore the Mover ought there to be But that part of the Spheare is most rapâ—ly moved which is most remote from the Poles therefore the Movers place is about the middle line It is the reason as I thinke why the Aequinoxes are beleived to have so sacred an import and signification in Astrology for by them it is judged saith Ptolomy as concerning things divine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. and the service belonging to the House of God But the Philosopher's meaning is not as if the Mover presented himselfe alike unto the whole Circumference but assisting especially to that part 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from whence the motion doth begin that is Orienti to the East as Aben Rois rightly Vnde quaedam Leges adorant deum versus Orientem Which is the Reason saith he why some Religions worship God that way But the Aequinoctiall East passeth through the whole Circle Of Necessity therefore 't is to be meant of some certaine position nor is it possible to meane it but of the Horizontall segment of the then Habitable world the uttermost bounds whereof from Sunne to Sunne they absolutely termed East and West In the Philosopher's time the Circle of this Horizon passed through the Pillars of Hercules in the West and the Altars of Alexander in the East Those of Hercules if as it is most received and probable and which I my selfe have seene saith Aben-Rois they were the Calpe and the Abyla raised up at the letting in of the Sea It is the place where the Arabians fixe their great Meridian but in honour to Alexander unto whom not as others unto Hercules they ascribe this Labour For those of Alexander as both himselfe and his Geometers Beton and Diognetus deliver it the River Hyphasis or as Ptolomy calleth it Bipasis was Terminus itinerum Alexandri Alexander's Non Vltra Exuperato tamen Amne arisque in adversa ripa dicatis which yet he transpassed and set up Altars on the other side whereabouts they are found in the Emperours Provinciall Chart with this Adscription Hie Alexander Responsum accepit usque quo Alexander that here the Oracle should say Alexander no further Tabul Peutingerian Segment 7. The Arabicke Meridian passeth through the tenth degree of Longitude from that of Ptolomy so Abulfeda the Prince in the beginning of his Geography The River Hyphasis Ptolomy placeth in 131. 35. The difference of Longitude is about 120 degrees The second part of this is 60. And because the Meridian of Hierusalem is 70 degrees from that of Ptolomy that is 60 from the Arabian the Holy City was as it was anciently termed Vmbilicus Terrae the Navell of the Earth precisely placed betwixt the East and West of the Habitable world Therefore the Equinoctiall East of Hierusalem is the Equinoctiall East of the whole and answering to the First Movers Receipt which therefore was said to be in Orienti Aequinoctiali This is faire for the Heathen The Christian hath farre greater reason to beleive it and yet beleiveth it lesse But for late resentments they are not much to be valued This is not the onely old truth which is overgrowne with Time and Interests Some men purposely yeild themselves intractable to such things as they are not willing to heare of This is the strongest and most impertinent kinde of unbeleife fitted onely for this or that Generation and getting up for the present to a repute of wisedome above that of the Children of Light There is a foolishnesse of God which is wiser then all this For the matter the best and the oldest of the First Times were fully satisfied of this Article for it may be reckoned among those of their substantiall beleife The Notion of Paradise in the Christian acception was that part of Heaven where the Throne of God and the Lambe is The Notion is elder then so 'T was the Reverend Say of Zoroaster the Magician in the Chaldaean Oracles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Seeke Paradise that is as the Scholiast Pletho 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The all enlightened Recesse of Soules The Scholiast Psellus yet more sagely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Chaldaean Paradise saith he is a Quire of divine powers incircling the Father This grave saying of Zoroaster holdeth very well with Irenaeus his Tradition He delivereth That the Receipt of Just and Perfect Men is a certaine Paradise in the Easterne Part of the Third Heaven And moreover he saith that he received this Tradition from the Elders that is as he himselfe interpreteth ab Apostolorum Discipulis from those which heard it from the Apostles See Saint Basil Dâ— Sp. Sanct. 6. 27. Gregory Nyssen orat 5. in Orat. Dominic Euseb Hist Ecclesiast Lib. 9. C. 17. or fol. 97. b. of the Greeke Gregentius in Bibliotheca Patr. Anastas Sinait in Hexaëmeron C. 7. c. in all which you shall finde as much as this comes to But you have Scripture for it also The Sunne of the Morning said I will ascend up into Heaven and sit in the sides of the North that is if Hieronymus Magius may expound it in the left side of the North or Easterne part of Heaven where the Throne of God is thought to be He makes himselfe the surer of this because of that horrible vision in Esdras the appearance whereof was from the East But the vision in Esdras hath no greater Authority then a Latine Translation corrected by no Originall besides what Interpolations there be not coming so neare to Canonicall Scripture as to be taken for Apocryphall But the fault is not so much in the Booke it selfe The Originall we know whatsoever it were is given over for lost as yet But the Arabicke Translation hath escaped The Manuscript I meet with entitleth two Bookes unto Ezra the writer of the Ancient Law The second containing the Canonicall and received Ezra and Nehemiah The first is this fourth Apochryphall but very cleare of the suspected passages No mention here of the two strange Beasts Henoch and Leviathan No dividing of the Age into twelve parts c. I have cause to beleive that it is the most authenticke remaine of this Booke though for the horrible vision it availeth me nothing for it beginneth at the third Chapter of the Latine and endeth in the fourteenth not imperfectly but acknowledging no more In the Visions of the Temple The Glory of the God of Israel passed through the Easterne Gate
And because I am falne upon this I will here satisfy something which hath beene objected unto me as concerning this Adoration towards the East how it can be made good upon all positions of the Spheare Suppose Hierusalem to be the Center and the Aequinoctiall East of that to be the East of the whole world because it answers to the Place of our Saviours especiall presence in the Heaven of Heavens It is required that I tell which way they shall worship who live a quadrant of the Equator or more East from the Horizon of the Holy City The answer is ready They are to worship towards the West in respect of the rising of the Sun which is not the thing regarded in this matter for I am not engaged to account for the word but as to this Northerne Hemispheare the Center whereof Hierusalem is to be and the Aequinoctiall East of that the Center of all Adoration and devotion from all degrees of the whole Circle be it where it will For the Stone I mention'd the Originall could not so well be brought off from the Place But Alike to that they can shew you still at Rome in Bibliotheca Domus professae There is a short and admirable Tradition of the whole Creation in Hieroglyphicall Scripture where you may see the great world written all out into a lesser print then that of a Man In the lower Limbe and second Scheme of the Tabula Laudina Hieroglyphica it is the same with that which the Cardinall Bembus had there is set downe the Figure of the Searabaeus or Beetle for the Trunke but with the Head and Face of a Man and holding a little Table with this Copticke Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 About the Necke a Number of Concentricke Circles to expresse the Orbes and motion of the Heavens upon the top of the Head a Face of the increasing Moone to shew her Monethly Revolution within that a Crosse marke for the foure Elements neare to all this above a winged Globe and wreathed about with two Serpents The meaning of this last is told you by Barachias Albenâ—phi in his Booke of the Ancient Aegyptian learning and in that part thereof where he discourseth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Pharoahs Obelisques He saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. The winged Spheare wreathed about with Serpents is the Hieroglyphicke of the soule and spirit of the world The Humane face is meant of the Sun and his courses For the Holy Beetle which an old Egyptian durst not tread upon Horus Apollo saith it signifyeth for the Figure of the world and he giveth this reason and secret for it The Beetle saith he when it hath a minde to bring forth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Taketh the Excrement of an Oxe which having wrought into small pellets round as the world it turneth them about from East to West it selfe in the meane time as to call up Great Nature to these Travailes turning towards the East The Aegyptian word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 held out in the Table is the same with the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to shew that the whole frame hangs together by a true magneticke Love that invisible harmony and binded discord of the Parts ¶ I cannot thinke that time sufficiently well imployed which hath beene spent upon the Integrity and distinction of Scripture into Canonicall and Apochryphall There 's no Apochrypha in the Alcoran It is told you in the Synodicum set forth by Pappus that the Councell of Nice made a miraculous Mound betwixt those two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 They set all the Bookes in a Church â— little below the Holy Table and prayed God that those of the company which were done by his inspiration might be found above but the spurious part underneath and God did so Doe you beleive this The Canon of Scripture subjoined to the Councell of Laodicea is much depended upon for this matter of distinction And yet this very Canon it selfe is not extant in so me very ancient Manuscripts It is wanting in one Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 here and moreover then so it is not to be found in Joseph the Aegyptian's Arabicke Code And there is no man of sence but must thinke that this was a thing more likely to be put in into some Copies then left out of any The Hebrew Canon indeed is a good sure ground And yet you must not thinke that all â—o nor any of the Apocthyphall Bookes were first written in the Greeke The Hebrew Edition by the Jewes at Constantinople is the undoubted Text of Tobit Saint Hierome saith as much for Iudeth Libellus vere aureus as Munster said truly of it For that of the Sonne of Syrach it is confessed in the Preface where I must tell you by the way that this Booke of Syracides was heretofore accounted among the Hagiographa I know not what else to make of that in Baba Kama where the Talmudists quote this Proverb out of the Cetubim which is the same with Hagiographa 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Every Bird sorteth it selfe with one of the same kind Birds of a Feather c. and so every man to his like The Tosephoth say to this that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. perhaps it is in the Booke of Ben Syra was Ben Syra reckoned for Canonicall too but sure enough there 's no such saying in that Booke In the Booke of Syracides you meet indeed with it C. 13. v. 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 For the Wisedome of Salomon a Booke worthy enough of that name and comparing with any that was ever writ by the hand of Man That this Booke was written in Chaldee is certaine for R. Moses Ben Nachman quoteth it so out of Chap. 7. v. 5. c. v. 17. c. in the Preface to his Comment upon the Pentateuch One of the Bookes of the Macchabees are known to be in Hebrew and the worst of all the company and excepted against by Bellarmine himselfe though appointed to be read in our Churches that is the fourth of Esdras will be clearely of another credit and Reputation to you if you reade it in the Arabicke The story of the Woman taken in Adultery hath met with very much adversity Saint Hierome noteth it wanting in severall Copies of his time The Paraphrast Nonnus had nothing to say to it Not is it noted upon by Theophylact c. The Armenian Church as one of their Preists informed me allow it not a place in the Body of the Gospell but reject it to the latter end as a suspected peice The Syriacke Paraphrast leaveth it out that is the Printed Paraphrast But in some of the Manuscripts it is found to be though not received as the rest of Scripture but written upon with this Asterisme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That it is not of the Text. But the Arabicke hath it and in the Greeke Manuscripts it wanteth but in one of seaventeene sed ita
good and sober note in his acknowledgement Il me disoit d'avantage avoir comme aussi firent les autres touché divers membres de â—esâ—râ—suscitans Et comme il vouloit se sâ—isir d' une teste chevelue d'â—nfant un homme du Caire â—'escria tout haut Kali Kali ante materasde c'est à dire Laisse Laisse tu ne scais que cest de cela i. e. And he told me moreover that he had and that others had done so too touched divers of these rising Members And as he was once so doing upon the hairy head of a Child a Man of Cairo cryed out aloud Kali Kali ante materasde that is to say Hold Hold you know not what you doe That which seemeth to be wanting to the Authority of this strange thing is that there should be no ordinary memory none at all I can meete with yet of the matter in any of their owne Bookes That in the Greeke Liturgies out of the Lesson for the time I know not how to make reckoning of as enough to this purpose In any other Bookes of theirs and some likely ones too I meete not with any notice at all And yet as to that I can retort this answer upon my selfe that a thing of so cheape and common beleife amongst them could not fitly be expected to be written out as a rarety by themselves and sent forth into these unbeleiving Corners of the world Which though it may passe for a reason why there should not be any such common report of the thing yet leaveth me scope to thinke that there is some speciall mention of it in the Arabicke or Copticke Histories which when it shall be met with if it be found to referre up the Wonder to some excellent and important Originall it will the better defend this matter of Fact from the opinion of imposture Indeed the rising of these armes and legs otherwise is but an ill argument to be used for the Resurrection of our Bodies for 't is easier to beleive this then that The Arabicke Nubian Geographer telleth of a place in Aegypt called Ramal Altsinem or the Sands of Tsinem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Where there is a great miracle of the most Glorious God And it is that if you take a bone and bury it in these Sands for the space of seven dayes by Gods permission it shall turne into a very hard stone c. Clim 3. Part. 3. And what if all our Bones were buried in these Sands As if God were not able even out of those Stones to raise up Children unto Abraham If the Phoenix of Arabia should prove to be an Vtopian Bird as I will not now suspect after such a size of Apostolicall Authority and so sufficient a countenance given to that It will be enough for us that the Swallowes know their time too as well as the Storke and after such a manner as if they knew or at least would have us to know it ours too These at the beginnings of Winter use to fall down in heaps together into the dust or water and there sleepe in their Chaâ—s till hearing the voice of returning nature at the Spring they awake out of this dead sleepe and quicken up to their owne life againe A commentatour upon the Corinthians to this fifteenth Chapter affirmeth that he himselfe found a company of Swallowes lying dead under an old Table in a Church at Witteberge which for want of the naturall time of the yeare were by an artificiall heate recovered unto life againe CHAP. XXVIII Math. 3. 4. And the same John had his Raiment of Câ—mels haire and a Leatherne Girdle about his Loines and his meate was Locusts and wild Honey THe rest is plaine enough but for the Locusts there hath beene a great deale of unnecessary Criticisme devised as it fals out to make the word in a worse case then it was beore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the word and it can signify nothing here but Locusts and the question needs not to be whether these be mans meat or no it is certaine that the Jewes might eat them by the law of Moses Lev. 11. 22. And Mathiolus upon Dioscorides saith that this was the reason why John Baptist made use of them as a strict observer of the Law But that they are eaten in the East and elsewhere you may see Kerstenius his Note upon an Arabicke Translation of Saint Mathew's Gospell And Iohn Leo in his Description of Africa But that which is here to the purpose is the note of Agatharchides in his Tract upon the Red Sea where he speakes of the Acridophagi or eaters of Locusts He saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That their habit of body is thinne and meaguer c. So Cleonards Note of the Country people of Fez in Affrica will be fit to the matter It is in his last Epistle to his Tutour Latomus towards the latter end Nova de Bellis nihil ad Brabantinos neque enim stropitum armorum audietis alius est Exercitus quem Deus his regionibus immisit paucis ante diebus Fesae vidisses Coelum obductum locustarum agminibus quae hîc non solùm saltant sed avium ritu volitant Jam corà m video minas priorum prophetarum multis in locis Nocte unâ sata perdunt universa bellum strenuè cum ijs gerunt rustici Nam plaustra plena Locustis advehunt Fesam nam hos hostes vulgo hic commedunt Ego tamen sum tam delicatus ut malim perdicem unam quà m locustas viginti quòd totam hanc regionem gens locustica devoraâ—â—â— i. e. I can tell you newes of warres but not like yours in Brabant No noise of weapons here 't is another kinde of Army which God hath sent into these Coasts Within these few daies you might have seene the whole Heaven clouded over with Troopes of Locusts such as doe not hoppe about like your Grashoppers they fly here like Birds Me thought I saw here fulfilled in mine eyes that of the old Prophets In many places they will destroy you all the Corne in one night The Country people fight very stoutly with these Locusts they bring them home by whole Caâ—t loades to Fesse and then â—at these enemies when they have done but for my owne part I am so tender palated that I had rather have one Partridge then twenty Locusts for that these Locusts have devoured this whole Country And this indeed was the thing to be spoken too for as the coursenesse of the Raiment so the slendernesse of the dyet is equally to pretend towards a rigid and austere condition of life And as to this sence I shall make you this new Note out of an Arabicke Commentary upon the Alcoran The Tradition is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That John the Baptist when he was yet a Child being in company with some of his fellowes they askt him to play with them but he said unto them I
same Author to the sixth day of the latter Canun Ianuary puts downe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the feast of the Epiphany or Benediction of the Waters The Syriack Church observeth alike and as concerning this Benediction of the Waters at that time of the Epiphanie you may see what their Mar Michael Chiâ—dis out of Iames the Bishop of Vrhoâ—a hath said as he is quoted by Marsilius de Columna in his Hydragiologia p 506. Chrysostome imputeth a great Miracle to this consecrated Water He saith the Patriarch Severus in his Syriack Ritual saith as much too that our Saviour Christ when he was baptized sanctified the Nature of the Waters And for that reason saith Chrysostome it is a custome of the People at the Epiphanie to fetch of the Waters and reserve it by them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and looke whatsoever water is drawen that day it will not corrupt in a long time no not in a whole yeare and sometimes not in two or three but remaine as sweet and fresh as at the first drawing But as concerning this day of our Lords Nativity Sahid Aben Batric hath noted in his History that he was borne upon the 25 of December which is observed by the learned Master Selden already and as I thinke out of the life of Augustus De Anno Civili veterum Jud. Cap. 8. But the same Author in the life of Constantinâ— saith it againe and endeavoureth to prove it there in his discourse of the Celebration of Easter The result whereof as it maketh to this matter is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. And our Lord and redeemer Iesus Christ was borne the 29 day of Coihac upon the 25 day of the first Canun And for the Epiphanie or Baptisme of Christ he saith it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon the eleventh day of Tybi and upon the 6 day of the second Canun So the Copticke or Aegyptian Calendar Athanas Kircker de Comput Eccles. Copt c 3. The same Tradition both for the Nativity and Epiphany You may have too out of Joannes Antiochenus in the begining of the 10. booke of his Chronography He saith that Jesus Christ was borne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vpon the 25 of the moneth December 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And that he was baptized in Jordane a River of Palestine upon the 6 day of January c. I was willing to note out of them for both the Holy dayes because some of the Easterne profession they are not many to that whole Church observe the memory of these matters in a shorter line then we do thinking out of Saint Luke that our Saviour was borne and baptised upon one and the same day which to them is the 6 of Ianuary The thing I have seene done here by an Armenian Preist of Haleb or Aleppo within the regard and compasse of my owne conversation The Rubrick of the Celebration he shewed me indeed in his Armenian Calendar but the uttermost authority I could gaine of him to referre it to was a Tradition of Saint Iames to be found in their bookes he told me so but unknowne to us as yet The ancient Runicke Calendar doth not only acknowledge the 25 of December to be the day of our Saviours Nativity but for that reason too makes this day the begining of the yeare and the Night before which indeed was the time they call Modranect or the mother Night our owne Saxons did so too And the day it selfe is exprest in the Danish wooden Almanacks by an Infant wrapt up in Swadling clothes See Olauâ— Wormius de Fast Danic lib 1. c 12. l 2. c 9. CHAP. XXXV Rom. 9. 3. For I could wish my selfe were accursed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from Christ for my brethren my kinsmen according to the flesh WHen a Sonne of Israel would expresse the extremity of his brotherly kindnesse towards any one of or towards all the Children of his people he entitled himselfe by a kinde of devotion to all the mischance and evill that should befall his Brother wishing the whole patience upon his owne head These Excesses of Compassion used to go under this forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sim ego expiatio ejus or that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ecce me in expiationem Let me be or behold I am his Expiation That is saith the Aruch 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Behold I am in his place to beare his iniquities So all the people to the High Preist in Cohen Gadol of the Sanhedrin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be we thy Expiation that is saith the Glosse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Be we in thy stead for whatsoever is to happen unto thee Rabbi Samuel said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Sonnes of Israel be I their Expiation c. that is their Redemption as Rambam and 't is a forme of speech saith he to expresse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exceeding greatnesse of his love This will make you the lesse marvaile at that strange ejaculation of Moses when for the same people of Israels sake he wished to be blotted out of the Booke of God Not without reference to this forme of Devotion is the Apostles wish here that he might discharge the unhappy condition of his Brethren all upon himselfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for I could wish my selfe to be an Anathema from Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So Hesychius and Phavorinus a man accursed or not to be kept company with or as Photius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a man separated The Arabicke Translation is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that my body were Moharrama an unlawfull thing or forbidden from Christ The word it selfe as the sence respecteth to the Haerem which was the second degree of Jewish excommunication whereof the first was Nidui the third Shammatha wheresoever in the New Testament the Reference is made to the second degree Anathema is singly named as where to the third Maranatha is added which is but the Syriacke Interpretation of Shammatha Dominus venit which is therefore called by the Talmudists the Anathema or excommunication of the God of Israel Stephanus in his Booke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a Tradition more concerning the word Maranatha then to be left out in this place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 He tels of a Shepheard belonging to the Syrian Laodicaea who being thunder-stricken cryed out Ramanthas that is God from above for Raman signifyeth Above Athas God So Philo. Phavorinus indeed saith that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 High Things And 't is true it doth so and in the Syriacke too He saith also that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the God above 'T is almost so indeed and then Ramanthas or Ramas Atha might be the same as the High God cometh But by a smarter guesse which some men have made Ramanthas was but a common Country pronunciation of the right Syriacke words and served the