joyning of these two words by this Dages falsly cald lene and this Qimhi calls atemerakhiq when it is in any other letter besides bgdkft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahzzôt Ashitalli Lamma Lo Higgadtalli What neede is there to call this Dages by a new fancied name out of the Calde Dialect when it is the same with that falsly esteemed lene Further that which Erpenis cals eafonic 1. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is cald Dages lene in Ebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saqatta or faqadta I call superfluous Because it is of no purpose in the pronunciation of it 2. After n without a Vowel in lvnmir is the same with the other letters bgdkft for if t after d without a Vowell receives a Dages or Teshdid the other five viz. bgdkf in Ebrue and Calde and six more viz. lvnmyr in Arabic do so also Ergo that lene is not only in six but 12. letters And if it be not lene but forte in Arabic neither is it in Ebrue but forte 3 five letters more besiders some of those 12 have it after l of the personall Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without a Vowell Ergo summa summarum that Dages lene or superfluous is in 17 letters if yee will pronounce the letter before which by the Arabians is not always left away as Erpenius and others teach Rule 3. There is a certaine Analogy of the five Vowels The paradigmes of Ebrue Calde Syriac Arabic and Etiopic in Nounes and Verbs made with the Vowels or pricks will give these particulars 1 That you may observe in every Dialect which letter hath a Vowell and which hath not 2. Whither it hath a e i o or u. 3. That the uncertainty of them in the severall Dialects doth shew their fallibilty 4. That the rules in Ebrue Calde Syriac Arabic and Etiopic are too many 5. That Arabic hath a Vowell on a letter where Ebrue c. hath none 5. and Ebrue c. hath it where the Arabic hath none 6. That this generall variation when the essencialls are unanimous sheweth these pricks to be only accidentals 7. That that rule or observation which sets downe diversity of Vowels Accents or Dages in any of these Dialects for distinction sake is not sound 8. That it is convenient for beginners to know these paradigmes as a helpe for hereafter to read without these Vowels That there is some small accidentall agreement in these pricks in some certaine words throughout every dialect And therfore the Analogy of the place of these pricks that is either this or that Vowell stands for the most part in this or that dialect is to bee set downe 10. That this Anomaly ought to bee distinguished from the Analogy And many such other observations which may be deduced out from them by a diligent and industrious minde and memory The speciall explication of every dialect I will set downe here as short as may bee and give some reasons for these alterations which I use and have formerly introduced to the end you may observe that I constantly intend and indeavour a facility Of the Paradigme for Ebrue OF the seven Orders of the Verbs and Nounes I have spoken before These seven Orders become so many rather by the pricks than consonants or letters In the present Masculine singular the second radicall hath onely a Vowell and that threefould a e whereunder is comprehended i or o whereunder is placed u for the expressing whereof you have fatah zere and Holem in the poynt of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 By this multiplication of the Vowell under the second radicall is taken away many hundred anomalicall observations extant by Buxtorf and the greatest part of the Grammarians who setting only fatah the examples of zere and Holem must necessarily become anomalies The same holdes in the future and in the pretertense so long as the accent is at that second radicall So is it than that the first and third Radicall for the most part hath not a vowel nor accent The same variation of the second radicall doth hold in the first and third if it receaves a Vowell the variation thereof will bee generally under any letter whatsoever yet which Vowels are the most frequent in the Ebrue Bible you see out of the Paradigme Onely you must remember that this extends onely unto Ebrue not to Calde Syriac Etiopic and Arabic For in these dialects the changings and variations are a great deale lesse frequent then in Ebrue as for instance that the letter hath never a sva movable but alwayes a Vowell that the letter hath neither constantly a gezm or sva quiescent but in many places in steed of that a Vowell So that all these petty observations which Buxtorf and the rest have in a great quantity concerning the Vowels not the letters and accents are not considerable Under the name of the infinitive onely in the first order there are expressed formes of a Noune that you may see and observe the same multiplication in the following orders 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. six with the qamez under the first radicall six with zere six with Hireq c and in so doing wee have brought in the greatest part of all the forms of the Nounes which are to bee found in qimbi his miklôl and in Abram de Balmes nay many of these also which Buxtorf and other Grammarians thinke to be meere Rabbinicall and Talmudicall not Biblicall formes of them an opinion of no worth because false among whom there are many of those which miklôl has as Biblicall formes of Nounes And in truth whatsoever Author teacheth and speaketh of the Rabbinicall and Talmudicall Dialects and thinkes those formes and many other things do not belong to the Ebrue and doth include the Ebrue into so narrow a compasse as the Bible hee sees not that formes of words Nounes and Verbs Frases and Speeches may bee Latine and of the true Latine tongue though not extant in Cicero and the same of Greeke words not extant in Demosthenes In this Paradigme of the seven first orders you may see the distinction of Active and Passive onely in the second and fourth Order by the distinct prick under the first Radicall in the second and the servile of the fourth Order And according to the receaved rule and opinion of all Grammarians the present passive in the second and fourth Order is left away Yet the reason given by them because it is impossible or at least improper in the passive to be commanded by himselfe is false whereas wee finde 1. Nifqad to be for the most part as all Grammarians agree the passive of qal or the first Order and yet it hath a present commanding or imperative And it hath the same among the Arabians 2. Hitpael or Hitfaqqed Hitlatthas the fifth
sixt order is omitted through all the persons tenses The Aethiopile manner of forminge verbs hauing but 4 order The other Orders being formed as the first it shall suffice to set downe the first words onely The Noune 〈◊〉 of the first order is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There are also imperfect verbs yet none but what are likewise declined perfectly according to the Analogy but in regard that some doe occurre sometimes defective in one of their radicall it may be requisite to know for the finding of their rootes that such as double the Second radicall 〈◊〉 it in the Second person Sing foem and second and third person 〈…〉 of the future and no where else Those whose first radical is 〈◊〉 cast it away through the whole future present of the first order and no where else Those whose second or third radical is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast away throughout the first order and no where else what other speciall anomalyes there are may be learnt by exercise A DISCOURSE Concerning the Easterne Tongues to wit Ebrew Calde Samaritane Syriac Arabic and Ethiopick IF there were not a great dimnesse in our sight and dulnesse in the understanding of our judgements which should ordinarily be led by reason more than by received opinions there is no doubt but all things would goe far better and in a higher way yea whole Nations would be truely honorable glorious magnificent rich mighty powerfull and redoubtable unto their enemies spread more large enjoy far more Kingdomes then now they possesse shires governe them with more facility and lesse trouble then now a handfull of Cities The lack of true noble principles spoyles all great affaires Nothing is easie because we are childish in our actions Let us lay a good foundation and upon a little ground we may erect an excellent high and glorious steeple which will be seen far abroad It is not money that gives splendor to the world but reason The sunne is that which carries the bravest sway in the world discovering all things seeing all things of any colour nature and condition good or bad And in that vastnes of the heaven it occupies but a little space yet gives light and glory unto the whole Hemisphere The reason withus man-kinde is the sunne of our judgement whereby we are able to learne all things quickly and easily because thereby wee can comprehend all things taught us Let there be never so many actions it will easily discerne them all Never so voluminous workes it will leade us through them and make way even in the darkest passages of them and shew us what method it had by the author when he pen'd the booke and that it is the same sun both for his our Hemisphere like as we know that the sunne is the same to them at Jerusalem and al other parts of the world that it is to us in England If then these things that come under our eyes are so certaine why should the eyes of our judgement bee so dimsighted as not to discerne by reason such things as are onely to bee made easie and delightsome unto us therby except we delight more in ignorance then knowledge Yet that can never be said of mankind wheresoever or whatsoever but must still be granted that indeed it doth rather imbrace according to that light of Nature which God hath bestowed upon it REASON than UNREASON LIGHT than DARKENES LOVE then HATRED And thence it comes to passe that yet so many things are done because reason leades us on shewes us the hope to come through the waies wherby to endeavour how to shunne the snares to avoid the enemies to imbrace the friends and to improve all to the best advantage thus to come at our journeys end Only we confesse that this Honorable Councellor within us given by God Almighty is never or very seldome heard by the greatest part of men not out of hatred but slownesse of spirit unwillingnesse of paines unthankefullnes after having received good counsell but rather subdued or oppressed by vices lewdnes corruption or malice to the great hurt and griefe of this our sunne This neglect of reason hath troubled and made all Learnings uneasie because without it wee have them all given to us without life Reason is the life of all actions of all learnings And thence it is that the Mathematicks are the most true and delightfull studies because the fullest of reason And where that layes the ground-worke the fabrick will bee durable Thus all Languages when they are taught or learned by and with reason have an excellent easinesse and that is the cause why people generally beleeve that in Heaven they shall speak some other than their mother tongue and yet attaine to it without the least difficulty because reason will make any tongue easier than a thousand rules The principles of all tongues are laid by reason as well as the principles of Physick Metaphysick Logick or any other Art whatsoever But our opinions and principles not being regulated thereby doe invert all the waies to learne them to a difficulty Whence it comes to passe that even al people cry out Tongues are difficult and lay that downe as a certaine principle If now people build upon such ground can we expect any thing from them but foolish talking and writings Can we finde figs on thornes or grapes on thistles or is it possible for the fruit to bee sweet where the very root of the tree is bitternes it selfe Let us then lay aside and that with your leave all such principles and imbrace this viz. That Tongues are the easiest things in the world to learne and that with great delight To come then neerer to our Tongues the subject of this our present discourse I confesse that still I find among all men nay the learned themselves many strange opinions of them and such principles that if they should be truely scanned they would make the world to laugh at them The nearest way that I am able to shew to speake and judge truely of these Tongues viz. Ebrew Calde Samaritan Syriac Arabic and Ethiopic is onely that you believe all things on the contrary If they tell you there are many believe them to be but one If hard to be gotten to be easie If without use there are none more usefull If of a hard pronunciation not much harder than English Vngracious the sweetest expressions in English are found in them Not many Bookes in them More than any man is able to read through in all his life time Of no comely Characters as neate as English Of few words And the more wise grave serious majestaticall speeches Contemptible by none but ignorant and malicious men They are lost no more than the German French Italian Spanish Latine or the English No good Authors extant in them The Bible is originally in this tongue And if you can forget or slightly passe by that booke which the spirit of God himselfe
without reason and tryall Nor 24 as if Vau quiescent or pronounced were two divers letters which is false and yet thus set down by Elias Hutter in his Cubus forceably brought in onely to fill up the number of 24 and so to make a right square or cubas where as there is à double vau there must then be given also a double alef movable or quiescent a double he movable or quiscent and a double yod movable or quiescent Nor 27 as Abraham de Balmes a Jew will have it in his Grammer faigning the five finall letters in Ebrue to be new letters besides these 22. Nor 28 as the new Arabians have it in their Garmmar and as all the Christian Grammarians do follow them because that six letters do receave a point for a double pronunciation sake which fix letters added to those 22 should make up 28. For upon the same ground in Ebrue also six letters receaving a point dages constantly asserted to be for a double pronunciation sake of them which is false yet in the interim admitted would make also in Ebrue 28 letters wheras in both dialects this point not regarded leaves only 22 letters Nor 29 because the new Arabians have joyned two letters in one Lam Elif and the Syrians Lomad olas or claf lomad and the Rabbines Alef Lamed for this combination of two letters of the Alfabet makes no new letter otherwise would the Arabians and Syrians have thousands of letters more according the variation of joyning two three foure five six nay seven consonants from which it is that the Greec combinations of Letters in the Greec Royall at Paris in the Louvre do amount unto 600 and odde where there are only 24 letters Nor 30 as Wemmer and all those that have written about the Etiopic Alfabet at Rome and elsewhere do falsly assert some of the former being doubled in pronunciation as by the Arabians and some new Latine or Greec Letters added who made a new Alfabet Rule 8. Their order onely one of a divine authority of Gods wisdom and of a secret connexion of things signified by them The Arabians have formerly changed this order which is clearly of divine authority and evident unto any one that lookes upon the 25.34.37.112.119 and 145 Psalmes together with the first Chapter of the Lamentation of Jeremy where alwayes is observed one and the same order never changed or altered Now this holy tongue being given by God Almighty to Adam and being retained till David and 450 years further till Ieremy should not that make us consider that as God orders all things wisely so truely there is Gods wisdome in this order also But mankinde is so blinde that thousands cannot see what easily is seene by others thousands thinke themselves to see something which others perceive to be nothing at all some seeing to much others to little Yet if they see with reason notwithstanding esteemed to see to much see and looke more truly into things than those that will not use the eyes of their minde or reasen And further because that the consonants in this tongue make the root and give them the signification it is cleare that the consonants have to signifie things and consonants following according to Gods order here is no doubt a secret connexion of those things which either the consonants before they come into the root do signifie or their names import A thing necessary to be studied inquired deeply searched and in many hundert places easily observable by hundreds observed and formerly inquired Yet it is cleare and evident that the Arabians of old had the very same order of the consonants with Ebrue Samaritic Calde and Syriac because the same letters with Arabic do signifie the same number with the Ebrue letter Which numbring arises from their order And the numbring being the same the order is the same Notwithstanding this divine order some Arabic Grammers and Masters of their Schooles and children ignorant of Gods Word in the old Testament not looking upon this order as a divine thing did change their Alfabeticall order according to the changement of their figure and brought b and t together g and kh r and z shin or samek and sin sh or or x and s f and q yet did retaine some small remainders of the old Alfabet a b g d z x tz e f q k l m n v y. Which changing of the figure did immediately descend from the rounder writing of the Siriac letters as any body may observe And yet the Etiopians have changed their order a great deal more thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 againe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof having nothing to say when by whom why how this change of that old divine order came to passe we rest till we learne some thing out of Etiopia thereabout In the Ebrue Calde and Siriac dictionaries is this order happily observed and is to bee observed still onely that upon one rule quiescentes alternant the quiescent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auy do change among themselves without alteration all the words of v and y the 1.2 3. radicall are to be brought to a which hetherto is not done And that excellent Man Mr. Bedwell as also Mr. Schindler in Germany did both right well to bring all the Arabic roots to the Ebrue order And I wish heartily that England would remember its honour in that man of this Country Rule 9. The words are usually left wholy and rot brok in two divers lines as wee do in our writings and printings I confesse this not to bee of the essentiall part of things in this tongue about the writings thereof yet it presents the most diligent and curious cautions of writing whereof in the whole orient they are a great deale more curious and accurate then wee or any others that have the art of printing The writing of their bookes being very chargeable they performe it with as great diligency as formerly the Monkes did among us whereof wee have at this very day many great precious and beautifull remainders in publick and glorious libraries of private Gentlemen Hence it is that the letters are dilated or contracted are longer or shorter are of many and different formes even as among us every one writes diversly And yet if the line be filled they write the rest in the margent parallell with the line or write it above the last word or syllable scarce ever breake the word so as to put the rest in the following line Rule 10. Constantly these Consonants do begin the syllable It is not in this tongue as it seemes to be in ours where many hundrets of words begin with the vowell not with the consonant so that if any sillable in this tongue be heard to begin with a e i o u you must still imagine an alif or ayin to be before that vowell And yet if yee rightly scanne our English Latine and Greec Alfaber it is in our tongues as in theirs in theirs as in
abstraction in the letters and their signification and the most concretion in the multiplication of that signification and division by Logick of these multiplied significations by Rhetoric Fisic and Metafisic Both parts hang together yet so that Analogy is the easiest grounded and built upon the naturall precepts of any tongue whatsoever viz. a generall Grammer which ground and foundation is not yet laid downe by any learned man of the whole Universe how necessary soever because it requires an excellent wit a perfect Philosophy a good Arithmetician a Retorician in one word the most perfect Aristoteles that ever yet lived on earth Yet before wee come to Analogy wee will heare lay downe onely the precepts for the root according to the Letters not significations either of the root or words radicall or accidentall proper or improper first or second ideall or naturall Metafisicall or Fisicall which things shall bee laid downe in the Dictionary which is God willing to follow Rule 2. All words none excepted of this tongue may nay must be brought to a certain root As this tongue is the primitive from Adam the first man and remayning yet till our dayes in all Africa and a great part of Asia so is it the most simple or if wee will call it single and accurate of any other tongue in the World that I could ever yet attayne any skill in The Greec Dictionary Writers and after them the Latines did never lay down such certaine Rules in their tongue for the finding such accuratenesse as this tongue hath The remainders of Greec and Latine Authors which two Nations are the most accurate writers as in other things so about their tongue of all other Nations whatsoever do shew that they did not arise to the hight of this perfection For what out of this tongue may bee demonstrated to bee a derivative they tooke for a primitive and a primitive for a derivative The title they had but for the thing it selfe to bring to a right stay so farre they never came The benefit of this Rule will bee made manifest when in the Dictionary certaine Rules will be laid down for the abstract signification of the letters the inquisition and determination whereof doth onely belong to the Dictionaries And truly without that principle of the inward and naturall signification which every letter of the Alfabet being as a naturall dowry bestowed upon it by God brings to the roote I see not why wee should make any Analogy or Grammaticall rules at all to bring every word to a root For as the rules shew that so many words which otherwise would seeme not to be of one and the same family belong unto this or that one root â—o is the root required for its naturall ideall and abstract signification different from any other whatsoever signification because proper to another root And because the root is required and that by all men that shewes plainly and evidently that indeed there is something in the root for which it is so sought after and desired viz. The signification And that denies none But another question and that more necessary and before others to be determined is from whence this signification comes If they say from the people that is false for Adam alone in the World had the whole tongue and the signification of all roots If ex impositione humanâ by Adams pleasure that is false because as Adam was not the orator of himselfe his reason wit and tongue whereby he spake to God so neither did he invent the significations of every root hee being inabled by God Almighty with the consequence the words themselves not a priori to coyne roots and from thence words and then to speak with his creator So that this question is almost Analogall to that in Fisic if the soule be ex traduce or per traducem I determine it thus that as nothing makes the root but the letters so nothing makes the signification of the root but the signification of those letters Rule 3 A root consists of three consonants not of 2 4 5 or more much lesse of one only This is the formall part whereby this holy primitive and orientall tongue for perfection excelleth all the tongues in the World because all the other are derived from this It may be that some learned men have studied to find out severall wayes whereby to bring this or that tongue which they did most affect unto this or that more ancient and for the most part unto this primitive tongue and therefore from hence they take a most cautious way to finde out first the root of every word in that tongue and to bring many words to a most simle and abstract way Yet I am sure and certaine that no tongue in the World but this hath such an extraordinary holy trinunity and unitrinity as first that every word of how many letters soever proper or accidentall naturall or adjectitious may nay must be brought to certaine radicall letters 2. That the least as well as the biggest word hath its equall portion in the root the least not having fewer letters than three nor the biggest any more So that whatsoever lacks or aboundes must necessarily be made up or detracted by certaine Etimoligy and Rules of Analogy And this Rule is not now invented by mee or a principle of my stampe but the generality of Grammarians in whatsoever dialect of this tongue give this very same Rule And yet a man would wonder to behold the inconstancy sloath and irregularity partly of the Grammarians and partly of the Dictionary or Lexica writers who do not observe this their owne and all mens rule as making no conscience to confound the art of this tongue by not closly adhering to the principles of it and thus themselves unloose that ty and knot wherewith they professed to keepe all roots in a strict order when by their practise it is observable that they never intended any such thing And which is the worst of all none of the Lexicas extant are without that great fault And so long as the Dictionaries are not brought amongst many other things yet lacking to that strict observation of things propounded by the Grammar which is expected and presupposed to lay downe no falfe precepts there will never be that clearnes and eaisinesse of the tongue as there would be if the art of the Grammar and the art of the dictionaries were brought to a greater perfection I perswade my selfe that there are very few that can believe mee but it is no wonder for ignorance and prejudicated opinions are never able to judge well of any thing Rule 4. Every root consists of letters onely not of letters and pricks joyned together By this Rule all roots as also all letters none excepted are included and all pricks even excluded Whereby many questions are resolved which hetherto have troubled the braines of the learned First it shewes that there is a unity in the nature of roots whither in Ebrue Calde
first person do constantly fall away and we see by the taw that the taw is onely the characteristicall letter of this order because constant in all tenses The sixth order is the same with the third onely observing the same things in generall that are to be observed in the fifth order The seventh order hath nun prefixed before the root either alone or with the same hee or alef put before it in the present and pretertense By the Jewes the nun is not expressed in future and present but then the following is for the most part doubled by compensation The Arabians doe constantly write it but onely when the first radicall is a nun also then they write it not but in stead of it they double the radicall nun with a marke called Teshdid Rule 18. Besides these seven there are six other orders which because more rare I put asunder The eigth order but the first of these six is knowne by putting taw after the first radicall but when the first radicall is a taw whither naturall or taken in for sin whereof is spoken in the 17 rule of Etymology or alef vau yod when any of these is the first radicall it is cast away and the servile taw doubled instead thereof The ninth order is the very same with the first only that it hath the third radicall doubled either by setting the letter down twice or else by that marke called Dages or Teshdid The tenth order is knowne by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i st an old Arabic and thence a Turkish word signifying desire before the root the alef is put away in the future Tense excepting onely in the first person singular which will have it even as the fourth Order hath The eleventh order is the same with the ninth only it hath alef vau or yod put before the third radicall doubled The twelfth order is knowne by putting a vaw doubled by Dages or Teshdid after the second radicall The thirteenth order hath the second radicall doubled and a vaw movable put betweene it In the 7.8.9.10.11.12 13. Orders there is an alef superfluous in the present and preter which as is said is cast away in the future but onely in the first person of the future whereof it is formative as well as in the fourth where the alef or he is the Character of the order Observation The signification and speciall respects of each of them in changing the orders belongs properly unto the Dictionary where it must and may bee set downe and not unto the Grammer it being altogether unfit and uselesse therein Rule 19. The termination of the present future and preter Tense of any Number and Gender doth hold through all the 13 Orders This rule doth shew 1. That there are no Moods or manners as indicative optative potentiall and subjunctive as in Greec and Latine 2. That there are not 4 6 or more conjugations in this tongue as there is in Latine and Greec where there are divers terminations not onely in the indicative but also imperative and conjunctive in active and and passive for those foure or more conjugations All which is not here in this tongue where all the Verbs through all the Dialects are formed after one generall fundamentall essentiall manner and the termination of the pretertense is the same for all Verbs through all the 13. Orders the same in the future and present tense Nay the terminatives of the present and future being one there are onely two sorts of terminations through all the 13 orders for all Verbs through all the six Dialects one for the present and future the second for the preter tense In the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the third radicall in the preter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the third radicall so that it could not be almost more simple than it is except that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might have onely a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would have beene enough and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would suffice Nor must yee looke upon the Vowell which wee doe not here speake of but onely upon the letters neither that the third radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometimes cast away or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changed among themselves or superfluously added Rule 20. The same 13. Orders belong unto the Nouns as well as Verbs That is the greatest task in this Orientall tongue to sinde out the signification of the Nouns according to those thirteene orders whereof wee say the same that Seneca did of the Latine Cases of the Nouns not that every Noun hath them all but that none have any more To finde out the reason a priori what this or that order signifyes in the Verbs is an easie thing and what respect proportion degree or reason one order has to the other is easier to bee found then in the Nounes And yet the same is in the Nouns also Which as I promised wee shall observe as in the Verbs so also in the Nouns in the following Dictionary if the publick wealth and the private aide will sufficiently assist mee in that which no Learned man whosoever that hath any understanding in this tongue and observes the obscurity in the translations of the most excellent places in Scripture and which are framed by the Holy Ghost in a Poeticall way can deny to be the onely way whereby to cure all these diseases wherewith our translation is burthened it being full of non-sense and falsehoods and to advance a more perfect cleare certaine and reasonable knowledge of the whole tongue which is not onely Ebrue and Calde nor yet onely Samaritic and Syriac but also Arabic and Etiopic both in the true Grammar and Dictionary except our Ministers will preach and quote non-sense and falshood and the Right Honorable the Lords and Commons Assembled in the High Court of Parliament the expected Great Reformers of the Church will not have it otherwise For many godly Ministers see and finde it well enough that the translation is as yet very full of non-sense and almost in every Chapter some falshood nay very many pious religious and onely worthy Members of the Church of England do heartily and instantly wish for this worke which is as yet not laid to heart nor so much as once moved to the Parliament God grant wee may become thankfull after such infinite mercies and not lay aside I will not say trample under our feete that exceeding bright shining light of this holy tongue which God has first allighted in our Neighbour Countries where they did and doe labour heartily for it spending not onely much labour but money also in the midst of the War that they might have clearer expositions of the Word of God than heretofore and do print Ebrue Calde Syriac Arabic Samaritic and Eticpic parts of the Bible procure
Order by all the forgoing Authors the fourth conjugation ' is to have the active signification and reciprocall and yet we finde many places of Scripture where it is the passive nay the reciprocall signification is that which is both active and passive as I love my selfe there I am the same man that loves and is beloved so that in this forme the Arabians looke more for the passive signification then the active using it almost constantly for the passive and notwithstanding all this it hath the second person of the present commanding or the imperative in singular and plurall not onely in Ebrue but also in Calde Syriac Arabic and Etiopic Whence it is clear and evident that that exception of the Ebrue Grammarians that only Pual and Hofal as they call the second and fourth Order because pasive have no imperative is false I warrant you if nifal hitpaelitpeal and itpael in Ebrue Calde and Syric and tefaal in Arabic may have the present commanding being passive then pual and Hofal may have it to In the Nounes there is not that diversity introduced by the Grammarians notwithstanding in all tongues the Nounes appellative or substantive are of divers sorts 1. The ability of the act to write or drinke 2. The act it selfe Writing or drinking 3. The actor writer drinker 4. The abstraction of the act drunkennesse and by Analogy writnesse 5. The instrument wherewith is acted ink drinke 6. The place appointed or accustomary to the action whereunto in English for the most part is added house place room yet in some words the very latine termination of it is taken as Oratorium and Oratory auditorium an auditory so by Analogy printery writery drinkery 7. The inclination in a person drunkard sluggard by Analogy writard or with a circunscription by adding the word Master whoremaster c. 8. The abstraction of that inclination as wee say hardnesse so drunkardnesse sluggardnesse writhardnesse 9. Speciall Man Woman Husband Wife Father Mother Brother Sister Son Daughter Child c. 10. individuall Adam Havva Qayin Hebel Sêt Enós Ada Zilla Lemek c. Now as all these are in many tongues clearly distinguished by divers formes so were it well if our Grammarians or the Jewes had done so but because they have not done it therefore it followes not that wee must leave it undon And yet if this tongue doth not afford a cleare distinction of forms by this or that Letter and Vowell unto every sort as wee see other tongues do not why should wee than be so mightily vexed with neere 350 or 400 formes of Nounes the greatest part whereof are set down by Qimhi in his Miklôl the rest by others as well Jewes as Christians or at least with those 311. formes or severall scapes of dwelling-houses of the Nounes which are divided into 26 streets by Abraham de Balmes p. h. 8. li. 25. 28. when these things are meerly superfluous if they do not so much as distinguishe unto us 10 or 12 sorts of severall accidents of a signification of the root except to do that whereunto hee leades us by his Motto which doth comprehend the number of 311 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which is seven times in the Bible to set all these 26 streets and 311 Houses on a lusty huge great fire as the name of the Lord in little lesse than a blasphemy is taken by these Jewes to inlarge and amplify a thing by and to make a good fire at the victory of such a terrible enemy The speciall Analogy in Ebrue is to be observed in these following joynts 1. Qamez the long a is for the most part found in the Noune of the first Order under the first Radicall as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the second of the whole first preter tense without or with the affix letters of the personall Nounes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 These are the examples of the first preter with qamez when they receave the personall Nouns by their letters onely wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a long qamez a as all other persons in that first preter without the affixes but with the affixes they yeeld constantly no qamez and therefore left it away except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has a qamez a in any person but that comes not within the compasse of the first second or third Radicall Except where the second radicall hath a kholem there it turnes into a short qamez o because the mediator doth fly from the second to the third As for instance under the second radicall k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the preter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yakôl we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex. 18.23 vyacolta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Esa 13.5 the reason of that changing of the o long in a short o I give because the mediator accent doth leave the Vowell and in the manuall concordance in Ebrue it will be plainly seene whither a verbe hath really or is capable to have the kholem at the second radicall which is easily seene if it have kholem in any Person number Tense Order and Gender at least in one place for then it may have it in all places 2. This long qamez is in the whole first preter without affixes as yee see in the paradigme 3. The same in nifal the seventh present and future under the first radicall as is also to be seene by the paradigme 4. Under almost any letter following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and frequently following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as you partly see by the paradigme in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. And an abundance of such examples through the whole paradigma Zere a long e 1. Under the second radicall of whatsoever verbe conjugation or order tense person number and gender For what I sayd of qamez and of kholem the same I say of zere If yee finde onely one example among a hundert in the Bible through all the orders c. which hath a zere that is warrant enough to admit it in all the rest of the places and persons if it please you for this liberty is used in all the rest of the Dialects so that yee need not feare to wrong the tongue and good reason for it such a foundation being layd by God in nature for a variety of pronunciation of every tongue not onely of tongues 5.6 700 or a 1000 miles distant from each other but even in every tongue insomuch that there is not one tongue under the Sun that doth not change within every 20 miles I confesse insensible but sensible within 40 or 50 and odde miles which holdes also in this Orientall tongue whence it is that this primitife mother tongue to whole Africa and a fifth part of Asia being but one and the same and seeing that the greatest changing and alteration of the sound besides the letters being in the vowells and that within so narrow a compasse viz. onely five a e i o u
formes are either in Nounes or Verbs both are considered in the outward forme either as they stand a part without reference to the foregoing or following word in the Text or in reference to them this the Grammarians call Syntax supposing the pricks to be of the nature of this tongue as if by them onely the sense were cleare without them impossible to be had hence are all bookes full of such like Observations and Directions all which though in number they cannot amount to lesse then fifthy thousand yet are superfluous the pricks being only brought in by some Jewes the names wherof are uncertaine to them us and they are given by them onely to shew us what they thought to be now and then in a Syntax whereas we may see if we know the significations of the words and phrases the same thing without them and that they many times have mistaken and from their mistakes arise many examples for Anomaly so that the divers formes either in Nounes or Verbs in the Treasure of the Ebrue Grammer writte◠by that excellently leatned and painfull Grammarian Iohn Buxtorf are needlesse also two Chapters of his Syntax to wit the seventh and seventeenth are absolutely superfluous concerning the points or pricks which they call vowels Rule 9. Whatsoever Observations are or may be made upon the Bible Calde Targum Syric Arabic and Etiopic Authors onely in reference to their pricks are of no use The Jewes and Christian Authors have made upon the Bible an infinity of observations whereof that body of the Masoreticall notes is no small part of almost all which are to be rejected as of no use Hence also the very concordances of D. John Buxtorf are of no more authority and use if the eafinesse truth and nature of the tongue be onely the maine scope and drift of him than R Natans concordance who followeth without regard of prics the order of the Ebrue Text without points Rule 10. The Accents not being of the nature of this tongue are in Ftymology and Analogy of no use To Analogy or otherwise cald Etymology belongeth the greatest part of Doctor John Buxtorf his Observations in his Grammaticall Treasure about them by him set downe in Orthografy which fault is also frequent by others The substance of whatsoever can bee said of them concerning Analogy is that their place is to bee considered and that not onely in respect of the syllable either in the last of a word or one before the last but also in words onely of one syllable and there of the concurrence of two Accents Therefore more especially in reference to every Letter at what Letter of two three or foure in one syllable to wit that they do stand onely at a Letter with one of the prick vowels long or short not at the Letter with a single or compound sva And that every Accent may go to the following Letter Or come back to the forgoing Letter Or be wholy cast away Whereof maqqef is the signe nor the cause or understood to be absent in the first of two Nouns joynt together in relation of possession not of appellation or apposition And because the second radicall hath before others the vowel therefore the Accents doe stand more regularly and frequently at the second radicall From whence it doth remove to the first radicall if the first radicall onely have the vowel As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoma day the first radicll y hath the Accent because the second radical vau is quiescent and hath no vowel nor hath the third radicall m any vowel therefore onely the first having the vowel o yo hath the Accent so also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Khet Nerd Qost Or if the third radicall be cast away As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Váicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vaizav 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vattqas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vayyitgal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vattitcas the accent in these is at the first radicall k z q g and many and many hundred such like Or where the third radicall hath no vowel and the second a short vowel whereby the two last radicals make up a short syllable As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sefer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erez or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arez To the third radicall if it doth receive a vowel As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sfarim by r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malka by k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arazot by z. To the serviie Praefix when the third being cast away the first and second doth make a short syllable as for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vayyáan by y the Roote being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 To the service suffix if it doe make a short syllable with the following servile e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fqadtem by t the Roote being fqd. And yet all these foregoing Rules are so many times violated or not observed by the Authors of them that you will finde many sorts of Anomalicall places of them where they are at the right syllable yet not at the right Letter or at the false syllable before or after the right Letter and Syllable whereof I have set downe some Observations in my Notes on P. Martinius Ebru Grammar Englished Printed at Amsterdam twice both Anno 1645. and 1646. Item in my Latine Deline ation of the Ebrue Grammar Printed at Amsterdam in 4º 1646. page 80. Rule 11. The accents are supposed to joyne and disjoyne words for the making up a true and right sense Before I have fully done about these accents there is as yet one use of them remaining to be handled which is assigned unto them by all the Grammarians that have written hitherto to wit that they have the power of a Syntacticall combination of words and disjunctions of them that is to shew which words are to be joyned together to make up a plaine sense such as is intended by the Holy Ghost in every place in every verse of the Bible whereon also for the most part depends distinction of verses which according to the best observation of mine and others upon such a supposall notwithstanding I am not of the mind that it is truely in them So that I doe disclaime here what formerly I have preceptically set down either in my English or Latine Books concerning it yet if some men will stand to it be it right or wrong I will shortly repeale it here is as followeth 1. That they are the accidentall signe of a Conjunction or disjunction of words 2 That they signifie first a greater or fuller point secondly a lesser point thirdly two little points fourthly a little point with a Comma fiftly the stroke Comma sixtly yet they never shew where there is an exclamation or interogation neither which words together belong to a comma comma with a point two little points the lesse and the greater or full point 3. All this in a naturall order where a sence is full either of one word or of two joynd or of three whereof the two first or last be more neerely joyned yet in respect to the third or fourth words where also the two or three former or latter more neerely to be joyned with relation to the body of fewer or of many more with none greater or greater distinction now by reason these five degrees of distinctions which are in all manner of speech in any tongue whatsoever used here in the occident and the North though not in the whole Orient 4 The accents are of five degrees thus call d by the Grammarians 1 One King Silluq 2 Dukes Atnah and compound merca 3 Earles zaqef sgolta and tifha 4 Lords salselet rbia single or compound with a silluq sasta zarqa tbir a double merca ytib five Knights fazr qarnefarah t lisa geres 5 These make up whole senses according to those five degrees of senses 6 The rest are called servants because they onely joyne words two three or foure to bring them to the following Knight Lord Earle Duke or King to make up the full sense 7 Every one of these according to his degree makes a greater or lesser joynr and hath before him first a great distinguisher secondly a lesser but Knights have none of both before them thirdly a joyner each with his servants of a greater or lesser distinguisher before him finally followes the fourth the King 8 Yet whereas in the whole Bible there is almost one and the same order observed three bookes viz. Job the Proverbs and the Psalmes have no Earles and doe differ in some small matter besides as to the following fiame 9 They are generally in the Bible thus 4. Kingssilluc 3 joyner merca 2 the lesser distinguisher tifha 1 the greater distinguisher zaqef 4. Duke Atnah 3 munah 2 tifqa 1 zahef or sgolta 4. Earle either the higher zaqef sgolta or the lower tifqa 3 munah or merca 2 fasta zarca tbir 1 Rbia. 4. Lord either the higher salselet rbia or the lower fastha zarca tbir mercayim ytib 3 munah mahfac merca darga 2 fsic geres 1 tlisa fazr 4. Knight Fazr qarnefara tlisa geres 3 munch yerah qadma tlisa merca 2 and 1 none 10 But in the said three Bookes there is such an order as is in some sort differing 3. King silluc 2 munah merca 1 rbia compound with zaqef or salselet 3. Duke Higher compound merca 2 yrah zarqa 1 rbia 3. Duke Lower atnah 2 munah merca tifha 1 rbia 3 Lord Higher rbia fingle or compound salselet 2 merca mahfac munah 1 none 3 Lord Lower zarca 2 merca munah 1 fazr or the lower tifha 2 munah 1 fazr 3. Knights Fazr 2 Yerah 1 none This is that faigned commonwealth which was set up by the Jewes which for the matter I esteeme to be against the fundamentall lawes of that tongue and for the manner this palpable vast difference is not onely in three bookes by which notwitstanding wee may perceive one and the same spirit did not frame and order all but there are above ten thousand examples where neither in the generall nor in this particular agreement is kept so that I utterly disclaime it from being either naturall morall politicall or juris divini And so I conclude the Etymology or Analogy FINIS