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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A92878	Theanthropos: or, God made man. A tract proving the nativity of our Saviour to be on the 25. of December. / By John Selden, that eminently-learned antiquary, late of the Inner-Temple.	Selden, John, 1584-1654.; Chantry, John, d. 1662?, engraver.	1661 (1661)	Wing S2439; Thomason E1809_2; ESTC R203528	58,933	119

into Capricorn But we find not that he had taught this learning of the 8 days or parts no more do we that Meton was any teacher of it although also for this particular beside the published Parapegmata I made speciall search also for it in Ptolomies * Cod. Ms. est V. C. Henrici Savill Eq. Aurati mihi verè communicavit pro suâ humanitate V. C. T. Bambridge Medicinae D Mathematicus egregius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Book never yet printed but fraught with divers pieces of the Parapegmata both of Meton and Eudoxus and wholly another thing from that which goes under a like name for Ptolomies published at the end of some Editions of Ovids Fasti Beside it is certain that the Summer-Solstice observed by Meton with Euctemon in the 316. year of Nabonassar that is about CCCCXL. before Christ was upon the 21. of the Egyptian Moneth Phamenoth as * Mathemat Syntax l. 3. Ptolomy expresly testifies which for that time agrees with the 27. of the Iulian Iune Neither Eudoxus therefore nor Meton thus placed the Solstices on the 8. Kalends of their Moneths Others of late time have much troubled themselves to find the ground or original whence this supposition came among the Ancients as especially Cardinal Contaren Genesius de Sepulveda and most of all Joseph Scaliger but their conjectures are most uncertain and too weak to rely on Neither I guess will the original be found among any of the Ancients that are classick in Authority but in a Transcript of some parts of a Latine Translation by Abraham de Balmis of a Book titled † Copiam mihi perhumaniter fecit v. c. Jac. Usherus sacrae Theol. D. undiquaque doctissimus Isagogicon Astrologiae Ptolomaei which indeed appears to be Geminus Phaenomena compar'd with the Greek I find these words as if they were but translated from the first Author Vterque Tropicus ambo Aequinoxia secundum Astrologorum Graecorum opinionem fiunt in primis gradibus horum Signorum sed secundum Chaldaeorum opinionem in octavis gradibus but the Greek copy had no such thing though it be like enough that the copy whence he translated it had that is an Arabick copy of Geminus who as Euclide also Ptolomy Aristotle much of Galen and other Greek Authors was turned out of Greek into Arabick and thence into Latine long before the Greek it self was translated immediately into Latine as we have it at this day and it appears that his translation was from an Arabick copy in that alone that the parapegma which is at the end of this Latine Geminus hath the names of Eudoxus Calippus Euctemon Dolitheus and Meton so varied as frequently other names are which are expressed out of Arabick letters into Latin in like translations as for Eudoxus it hath Orchalis for Calippus Philidis for Euctemon Octiman for the other two Dussionius and Matheon all which plainly mistaken by the translator when he found either the names written without essential points in the Arabick character or else mis-transcribed as it might easily be by such a writer that was not worthy to be trusted to for the mishaping of a letter or the doubling of a point and the like soon makes such variance of names expressed out of that Language But for the matter of the 8 degrees and the Solstices and Aequinoxes referred to them here is authority that it had original from * 9 Kal. Jan. Brumale solstitium observant Chaldaei ait Columella ● l. 11. c. 2. the Chaldees which I yet think is as far from truth as that of Columel's neither is this a fit place to make larger inquiry after it It here sufficeth to shew it manifest that this placing of those parts of the year was observed from anicnet time and that especially in the State of Rome as we see also in those their old Country-Feasts the Robegalia the Floralia the Vinalia which were the three main Feasts wherein from ancient time they made intercession to their gods against all hurt that might happen to their green Corn and the ripening of the fruits and their Vintage and were kept and so noted by * Varro according to another account of the Suns place or motion then is before delivered And according to this account are the Aequinoxes and Solstices in Venerable Bede's Ephemeris noted with the addition of juxta quosdam to be understood although in the Print they somewhat vary it but it is clear that in his December the Solstitium juxta quosdam and in his March the Aequinoctium juxta quosdam are both placed a day before they should be that is they ought to be on the 8. Calends not the 9. the one of Ianuary the other of April with which the Sol in Capricorn and the Sol in Aries there before noted to the 15. Calends exactly suppose the Solstice in the 8. degree of Capricorn and the Aequinox in the 8. of Aries that is in the 25. dayes of their Moneths reference being still had to this ancient account which he being most curious in the cycles of time † Apud Plin. l. 8. c. 19. Scholiaest ad Aratea prognostica would not omit although his Ephemeris were purposely made for the Dionysian year which also he hath together expressed in the same colums But I suppose the chief reason why these two stand so displaced is because the noting of the birth of St. Anastasia was thought more necessary to the 8. Cal. of Ian. than this old supposed Solstice to be added it was cast upon a void place of a line next preceding The same may be said of the Spring-aequinox which had no room on the 8 Kalend of April in the Column by reason of the conception and passion of our Saviour together noted to that day and that he is so to be understood he himself elsewhere is † De Temb ratione c. 28. testimony enough expresly relating this ancient course of accounting the Solstices and Aequinoxes So that his Ephemeris is a special example of it if rightly understood as also is that Calendarium Romanum lately cut in Brass and so published from the print as supposed to be as ancient as Constantine the Great where the Summer-solstice is indeed by the cutters or transcribers fault set to the 7 Kalend of Iuly which plainly should have been on the eighth and the Suns entrance into Cancer is on the 17 Kalend which should be on the 15 as also the Suns entrance into Aries should have been placed on the 15 Kalend of April which agrees just with the Feast of Hilaria being on the 8 Kalend. And according to this supposition of the ancients did that learned Gentleman George Herwart van Hochenburg out of whose Library this Calendar was lately published judiciously declare the reason of those differences that appear in it from the later Astronomy and in his Letter written to Seignior Haleander a Gentleman of curious learning in Rome the Copy whereof was

is the 21 or 22 of March as was afterward and that it was thence established on the 21 by the Council of Nice and that by consequence in those times of the Apostles the formerly-receiv'd aequinox was altered from the 25 to the 22 or 21 and so also as of necessity it followes the Winter-solstice from the 25 of December to near about the 21 or 22 of the same moneth Whence also it is to be concluded that this Feast day was receiv'd as to be kept on the 25 day even before the Apostles time and that among the Disciples of our Saviour while he was yet on earth that is while in common reputation the 25. day of December was taken for the Winter-solstice Otherwise what colour were there why the consent of the Fathers should denote it by that civil Winter-solstice which was out of use in the Church both in their time and been so likewise from the times of the Apostles that is from some time after the Passion of our Saviour before which there was no need at all for the establishing of our Easter which was to be ruled by the Spring-aequinox to vary the placing of those points of the Quarters of the year But it being commonly received out of the account and Kalendar of the Gentiles that the 25. of December was the Solstice and that on the same day our Saviour was born it grew familiar it seems and so was delivered down to those Fathers that the birth-day was on the very Winter-solstice which they so often inculcate But the Apostles and Evangelists not being able perhaps in the infancy of the Church to settle the anniversary celebration of Easter until about their later times that is about 100. years after this birth carefully observed and especially St. Peter and St. Mark where the natural aequinox was according to which the Solstices ever vary and so found it in that time about the 22. or 21. of March as by exact calculation it will happen according to that before noted touching Anatolius and hence they delivered the knowledge of the change of those Quarters of the year to posterity But also because even from the very birth it self the 25. day of December had been kept or known for it notwithstanding that it was in vulgar opinion conceived to have been on the day attributed to the civil Solstice * In common reputation among the Gentiles yet would they not vary it from that day because indeed it had no reference to the Solstice which anticipated it three dayes as is before shewed but was proper to the 25. day of December onely as it was the 25. of that Moneth Although those Fathers being none of the best Astronomers thought still however the Solstice was altered in their times that at the time of the birth the natural Solstice had fallen on the 25. day and then onely they so often note it mistaking vulgar supposition delivered in the Kalendars of the Gentiles for exact calculation SECT IV. Expresse testimonies to the same purpose out of ancient History and a Confirmation from the general use in the severall Churches of Christendom NEither is this antiquity of certainty only thus proved from the common joyning the Feast with the Winter-solstice in the Fathers expressions of it but also from expresse testimonies denoting as much in relations of the ancients In which to observe first a like course as before in going upward from the time of those Fathers toward the Apostles we find that many years before the Council of Nice that is under Dioclesian this Feast was thus celebrated and that in some part of the Eastern Church also however that Church was not generally instructed in it till in St. Chrysostoms age For in the Church-story * Nicephor Calistus l. 7. c. 6. it appears that under that Emperour Anthimus Bishop of Nicomedia together with many thousand Christians were assembled to keep that Feast-day when as the Emperour or his fellow-Persecutor Maximinus commanded fire to be put to the Church wherein they were assembled and that none of them should escape that would not sacrifice presently to Iupiter Victor whereupon they all willingly receiv'd the Crown of Martyrdom and in the ancient Martyrology of Rome the passion of those Martyrs is placed on the 25 of December in these words Nicomediae passio multorum millium Martyrum qui cum in Christi natali ad dominicum convenissent c. which also for the time is justified by the Greek † ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Menologie where the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is Anthimus assembling in his Church a multitude of Christians on the Feast-day of Christs Birth kept the Feast with them c. But indeed the Greek Church casts this Feast of the Martyrs on the 28 of December as they do also upon other dayes the * Menol. ad dictos dies memories of St. Eugenia and St. Anastasia both which the Western Churches retain with this Birth-day on the 25 the one on the 22 the other on the 24 day But this was done by them only because the more single honour might be given both to our Saviours Birth and to those other names being so divided Vt horum solennitatem speaking of those Martyrs saith † Old Martyrol 8 Kalend Jan. Baronius celebriùs agerent cam transtulerunt As also among the Iews a Translation was often used of their feasts from one day to another that two Sabbaths or great Feasts might not concur as their * Talmud massec Rosh Hassana Doctors deliver Hence then it is enough also manifest first that by ancient testimony of the Monuments of the Church this Feast was thus observed before Constantine or that Council of Nice which was held many years after the death of Dioclesian But also to look farther upon the times preceding this Martyrdom we shall find good testimony that it was taught to posterity to be kept so even by the Apostles who knew it as a clear certainty while our Saviour was yet on earth For though they ordain'd it not in those Constitutions falsly attributed to them or in any other Writer yet might they teach it as a tradition to be receiv'd ever to the Church as they did the changing of the Sabbath from the seventh day to the first of the week the solemn Renunciation of the Devil at Baptism the keeping of Easter on the Sun-day or the like quas sine ullius Scripturae instrumento as * De corona militis c. 3. Tertullian sayes solius traditionis titulo exinde consuetudinis patrocinio vindicamus To this purpose among St. Chrysostoms Works in Latine one Homily is † Edit Bass● tom 2. hom 39. De Nativitate Domim as the Latine title is for the Greek of that Homily I have not yet seen wherein he confidently as elsewhere teaches that this day of December is the just day of that birth and for his authority brings no less than St.

was taken there for December it self so that the 25 of the one and the other-went with the Author for the same day And such examples are frequent as applying of Hebrew Arabique Greek and Egyptian Moneths to the Roman and therefore also the Translator of that Chronicle hath well expressed it pref●●●●ing upon this reason by the 25. of December For the third and fourth neither of them having any ground at all are as easily and as reasonably denyed as affirmed nothing is brought to justifie them therefore as little will serve to confute them especially that of Mahome● can have little weight here when as he is so false in the whole relation of the Birth of our Saviour in his Alcoran that he makes the Virgin Mary to be the same with Marre or M●riam * Az●●r 5. 29. the Sister of Aharon and talks of Zach●ries being three days onely dumb and of our Saviours precepts given as soon as he was born touching Prayers and Al●es as Robert Reading that anciently translated the Alcoran turnes it but the word being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zachawath frequently occurring in the Alcoran for Alms or good works is in that place by Postellus * a De O bis concordiâ l. 2. c. 2. translated Tithes it being indeed in the Arabique Testament † Fpist ad Ebud c. 7. comm 4. expresly used for first fruits also with other impudent falshoods like the rest which are every where in that absurd Volume of his Law and there also the season of the year is noted by a tale of the Blessed Virgins having dates presently upon the Birth which as the Musulmans say * Postellus de Orbis concerdiâ l. 2. c. 2. is yet growing But for the fifth opinion which is from confounding of the Feasts of the Epiphany with this of the Birth a custom also retained in the latter ages † Catholicus Armen an legat ad Armenios in the Churches of Armenia and made by Stephanus Gobarus Treitheites in his Contrarieties of ancient opinions of the Church to be the main and as the onely one that crosses that of the 25. of December however it be so often taken clear in Epiphanius and rashly also affirmed by the Generall or Patriarch of the Armenians that all Churches had observed it so even from the Apostles yet doubtlesse there is great reason that we should think that this confusion began both without any sufficient ground and was also bred by some such mistakings as may be observed to have been in their consideration both of the name and time of the Feast of the Epiphany For their grounds besides what is in mistaking the name and circumstances of the time of this Feast there appears none that hath any colour of power of truth among those which have so noted it But for the name first of the Epiphany the Feast being anciently observed for the * Vide sis A●●m Marcel●● l. 21. in ●●●stantio ●●●tano 〈◊〉 homil de 〈◊〉 8. Baptism of our Saviour in January as at this day and that in the Eastern Churches before such time as they had learned of the Western the true day of the Birth they first thought that the tradition of the Feast under the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might well denote the Birth it self and so teach them that on this very day our Saviour was born for the Birth being of it self the first apparition of the Son of God in the Flesh and Epiphania denoting in the language of the then both past and present ages the apparition of a Deity as is especially noted also by the most learned Casaubon they took it at length here to denote also the first apparition of our Saviout to the World and that in the Feast-day kept on the 6. of January and so conconcluded that this was the Birth-day Now for the circumstance of the time of the Epiphany this confusion of the Feasts doubtlesse was much confirmed to them by an interpretation of a passage of Saint Luke where the Baptism of our Saviour which is celebrated in the Epiphany though Epiphanius place that also upon another day in November is delivered to have been when he was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. beginning to be about 30. years of age which words are interpreted by some as if he had been of 30. complete and beginning to be 31. on that day which must so of necessity be on his birth-day And so this way also one and the same day became sacred among them to the Baptism and the Birth But all this and what other mistakings the Greek Church herein had was embraced by the most of them but till they were better informed from the Western Church and the Generall of the Armenians * In leg●●●● ad Armen●●●n expresly tells Theorianus who objects to him that Sermon of Saint Chysostom touching it that they knew not yet nor had not heard of any Sermon of St. Chrysostoms to this purpose So that want of instruction onely continued this errour among them which hath been long since reformed in the Syrian Egyptian and Ethiopian Churches as well as in the Greek as is before shewed in their agreement with us in the celebration of this Birth But for those collections out of the name of the Epiphany and circumstances of time of the Baptism it will soon appear that they justifie nothing here against the received tradition And first for that of the name of Epiphania denoting the apparition of a Deity it is otherwise enough satisfied and there was no need at all to have it restrained to the noting of the Birth-day For though the work 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be used in the holy * Epist 2. ad Timoth. c. 1. comm 10. Text both for the first appearing of our Saviour or his Incarnation as also for his coming at the † Panegyr 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tom 5. edit Savil. p. 525. last day yet in the first institution of this Feast of the Epiphany it was used I suppose for neither but for that publick apparition or Manifestation by which the Latin Fathers denote Epiphania of him to the World at his Baptism in regard whereof he was before but privately known So expresly Saint Chrysostom whose authority is here beyond exception 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Why then is it called Epiphanie in regard as he before had said it is not the celebration of the Birth-day but of the day of the Baptism because saith he when he was born he was not then manifested to all men but when he was baptized for till then he was unknown to the multitude and to this purpose also he brings that of Saint John I baptize with water but there standeth one among you whom ye know not speaking of our Saviour and the same Evangelist expresly I knew him not but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. That he might be

Peters testimony Petrus are the words qui hic fuit cum Joh. qui hìc fuit cum Jac. nos in occidente docuit which hath plain reference to that before noted out of his long Oration for the same matter where he tells * Edit Savil tom 5. p. 512. us also that in the controversies of those times touching this Feast such as defended it as what ought to be kept on this day justified that it was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. Very ancient and from old time known and famous from Thract to Cadis that is in the whole Western Church To these may be added that of Euodius whom Nicephoras calls the Successor of the Apostles and it is delivered † Suid in verb. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that it was ordained by St. Peter himself in Antioch that we may so distinguish him from that other Euodius Bishop of Vzalis * Cujus nomini ascribuntur opera aliquot ad sin tom 10. D. Aug. subjunc●● edit Lova●●ensi in St. Augustines time he in an Epistle touching the times of the Passion of our Saviour of St. Stephens Martyrdome of the death of the blessed Virgin and the like sayes expresly of her as the Latine is in * Eccles bist l. 2. c. 3. Nicephorus translated by Langius for neither have I the Greek of him Peperit autem mundi ipsius lucem annum agens quindecimum 25. die mensis Decembris And likewise in an old Greek Author the Book being written about the time of Pope Honorius the First in the Library of St. Mark 's in Florence express testimony is Apostolos memoriae prodidisse Christum ex Virgine natum Bethlemae 25. Decembris as Albertus Widemonstadius of his own sight witnesseth in his Notes on that impious Book called Mahomets Divinity and brings also Hesychius his authority to the same purpose And to these may be added Cedren Orosius and some ancient Manuscripts Fasti cited by Cuspinian upon Cassiodore and there is authority also † Catholicus Armeniorum in legatione ad Arvienios malè legitur 20 Dec. tam. in Biblioth Patrum edit Paris tom 3. p. 864. quam in edit Colon. tom 12. part 1. p. 891. Nam Graece erat ●e 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod videre est apud Jos Scalig. in Isagog chron l. 3. p. 30. that however Epiphamus in his Works have another designation of the day of this birth as anon is shewed yet out of the Monuments of the Jews he learned and then taught that this was the very day which they say was justified also by some Writers brought to Rome from Jerusalem by Titus which also is strengthened by that of St. Chrysostome when he sayes * Tom. 5. eait Savil. sol 12. expresly that in publick Records kept at Rome in his age the exact time of the description under Quirinus spoken of by St. Luke which could not but be a special character of the time of our Saviours birth was expressed and then he goes on But what is this to us saith he that neither are at Rome nor have been there that so we might be sure of it yet hearken saith * Ibid. p. 513. he and doubt not for we have received the day 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. from those which accurately know these things and dwell at Rome And that they 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. having from ancient time and old tradition celebrated it have now also sent us the knowledge of it This is likewise confirmed by an old barbarous Translation of what was taken out of Africanus and Eusebius and published in the noble Scaliger's Thesaurus Temporum where the words are Aug. Sylvano Coss Dominus noster Jesus Christus natus est sub Augusto 8. calendas Ianuarias and then In ipsa die in qua natus est pastores viderunt stellam Chuac 28. which should rather be 29. for so agrees the 25. of December to that of the Aegyptian Choiac which the Author means And Prudentius upon the day supposing the † In hymn ad calend 8 Jan. old tradition of the concurrence of the Solstice with it Quid est quod arctum circulum Sol jam recurrens deserit Christusne terris nascitur Qui lucis auget tramitem Hic ille natalis dies Quo te Creator ard●us Spiravit limo indidit Sermone carnem glutinant And of later times the Authorities are infinite These testimonies being compared with the consent of the Fathers that about 400. years after Christ have written that it was ancient as is already shewed and being confirmed by the arguments made against the supposed later institution of it out of the place of the received Winter-solstice enough manifest the antiquity and certainty of this ancient Feast-day according as we now observe it and that even from the age wherein it first brought forth the redemption of Mankind And to these we may adde the consent of Christian Churches ever since about those 400. years for after that the Eastern or Greek Church of Asia had learned the truth of it from the Western as is delivered this celebration of it yearly increased and grew still more famous through Christendom so expresly St. Chrysostom 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saith * Pan●g in di 〈…〉 dit Sav. l. to n. 5. p. 512. he i.e. Every year it increased and grew more famous But indeed because in some places it was not as yet so received but that old erroreous opinion touching it as it happens in like cases and shall anon be more particularly shewed still held there place among some that were too wayward to be brought to prefer truth newly discovered to them before their own errors therefore about 100. years after St. Chrysostome it was expresly ordained by the Emperour Iustin if my Author deceive not that in every place of the Christian world it should be thus observed My Author here is Nicephorus * Hist eccles l. 17. c. 28. Calistus who as the Translation of him is tells us first of Iustinian that he Primùm Servatoris exceptionem that is the Hypatants which in our Western Church is the Purification of the blessed Virgin tot● orbe terrarum festo die honorare instituit and then he addes sicut Iustinus de sancta Christi nativitate fecit And according hereto are the Kalendars and Book of Divine service not onely of the Western which are every where common but of the Eastern Churches also In the Menology of the Greek Church in December 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. On the 25. of the same moneth the Feast of the Incarnation of our Lord and God and Saviour Iesus Christ and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That is The Virgin Mary brought forth our Saviour on the 25. day Other Volumes of their Divine service as their Apostolo-Evangela and the like enough shew this also And for other Churches which are not under the name of the Greek as those of Antioch or