MATH. II. XVI.

Then Herod when hee ſaw that hee was mocked of the Wiſemen was exceeding wroth, and ſent forth and ſlew all the Children that were in Bethlehem and in all the Coaſts from two years old and under, according to the time, &c.

The Monument is altogether concerned in the memorie of this Maſſacre. Firſt therefore a little ſhall bee ſaid of That, and then ſomthing of the daie it ſelf.

Here not to give Herod ſo manie ill words neither as ſom do, and yet as an aggravation of the foulneſs of this murther, and by the inſolence of the Martyrdom, to excuſe the Holiedaie, it will bee at leaſt to ſom purpoſe to obſerv a little of the Antient Reverence and Holineſs of Children.

The Title of the Daie remembreth them by a full and proper expreſſion of Innocencie. 'Twas impoſſible to Chriſten the Feaſt more incomparably. The word Innocencie is of a vaſt reputation, and yet dare's not ſignifie anie thing here below but the State of the firſt Man, and that of Children, and therefore thus far ſuffer them to com to you, and forbid them not

Hee muſt needs have little of a Man, nothing at all of God in Him, that could break into a Circle of ſuch harmleſs and undefended Simplicitie.

The Jews themſelvs thought nothing fit to bee a murtherer of this kinde, but a Divel; and a Shee-one too: that the fearfulneſs of the Sex might diſpoſe to more unrulie and more barbarous reſolutions of Inhumanitie.

This Shee-Divel they call by the Name of Lilith. It is taken from the Night, for ſo the word ſignifieth firſt. And it will bee ſomthing to you when you remember your ſelf of that ordinarie ſuperſtition of the old wives, who dare not intruſt a Childe in a Cradle by it ſelf alone without a candle. You muſt not think thoſe people know what they do, and yet you may perceiv their ſillie waies to derive from an Original much better, and more conſiderable then can bee gueſſed at from their prone and uninſtructed waie of performance.

That which wee read,Aben Ezra 〈 in non-Latin alphabet 〉 Caſtra Seba. Job 1.15. And the Sabeans fell upon them, &c. The Hebrew is, And Seba came. ('tis a hard Book that.) The Syriack Tranſlation is, Et irruerunt Latrones. And the Arabs or theevs came in upon them. But the Chaldee rendreth 〈 in non-Latin alphabet 〉 That Lilith the Queen of Smargad came, &c. And Elias in his Methurgeman ſaith, that 〈 in non-Latin alphabet 〉 This was a Citie of the Sabeans called in their Language by the name of Smargad. And that this Lilith was 〈 in non-Latin alphabet 〉 a kinde of ſhee-Divel which killed Children. The Gloſſa Talmud in Nidda fol. 24. b. Gloſs to Nidda ſaith ſo too, and deſcribeth her to have wings and an humane Face: You may hear more of this Fairie Queen, if you can meet with that Edition of Ben Sira, which was Printed by the Jews at Conſtantinople, with the Books of Tobit, the Book of Zorobabel, &c.

By this diſcourſ how ſlight ſoever it may ſeem to bee, I ſhall bee able to attein my ſerious end. For, for this reaſon, as eſpecially as anie other, the Hebrew women as Exod. 1.19. livelie as they were wont to bee, yet now in dread of this Hobgobling, ſolemnly obſerv this cuſtom (enchantment you may call it) at this verie daie.

When the great belli'd woman's time is com, the Father of the Familie, or for want of him, ſom holie man or other (for this is required too) is deſired to com to the Room where the woman is to lie in; and then, and there hee is to draw a Circle upon the ſeveral walls of that Place, and upon the doors, both within and without, and moreover alſo about the Bed, &c. And hee is to inſcribe theſe words, 〈 in non-Latin alphabet 〉 Adam Chavah Chuts Lilith. that is, Adam. Eve. Cut Lilith. And ſo the Childe is thought to bee ſufficiently defended.

The Heathen Stories of their Strix, as our own later ones of the Lamiae (they are the ſame) I let paſs. Onely I ſtaie to wonder, that it ſhould bee their black buſineſs to kill Children, ſeeing that the principal preparations whereby they Exerciſe, are made either of the Skin or Fleſh of a Childe. Of the skin they make their Virgin Parchment, a thing of great importance, as to them, and in which all their Spels and Charms are to bee written. Of the Fleſh decocted to a Jellie, they make their Unguents, with which they do things of ſo rare and unreaſonable conſequence. This practiſe of theirs as maliciouſly bad as it is, yet more and more confeſſeth to my purpoſe, the ſecret ſtrength of Innocencie, and ſanctitie of Children.

Therefore by the greateſt right of Nature, theſe Infants ought to have been proof againſt the moſt barbarous and unhappie hand.

But you will marvail the leſs (and the more too) when this is added to it, That Herod's own Son was one of the Companie.

The Scripture indeed maketh not this mention, but yet you have it from a verie good hand: Cùm audiviſſet Auguſtus inter pueros quos in Syria Herodes Rex Judaeorum intra bimatum juſſit interfici, filium quoque ejus occiſum, ait, Melius eſt Herodis porcum eſſe quàm filium. When Auguſtus Ceſar (ſaith Macrobius) had heard that Herod the King of the Jews his own ſon was one of thoſe Children, which from two years old and under were commanded by him to bee ſlain in Syria, hee ſaid, 'Twere better to bee Herod's Hog then his ſon.Sextus Senenſ. Bibliothec. Sanctae Lib. 70. Macrobius Saturnal. lib. 2. cap. 4.

Sixtus Senenſis quoteth this Anſwer of Auguſtus out of Dion Caſſius his Romane Hiſtorie, in the life of this Emperor, but I do not finde it there.

The ſame Autor quoteth this paſſage out of Philo Judaeus his Chronographie. Herodes Aſcalonita anno trigeſimo principatûs ſui tyrannici Sanedrim ex domo David delevit, & Annalaeum quendam, atque alios Sanedrim ex proſelytis ſuffecit qui nimiùm videbantur in Lege eruditi, tum & Salomen ſororem ſuam, & virum ejus de tribu Juda, itémque proprium filium, quem ex uxore ejuſdem ſuſceperat, interfecit, quòd diceretur jam in lege promiſſus Chriſtus natus. Onely the laſt words are to the purpoſe, itém que proprium filium, &c. That Herod killed his own ſon too, becauſ it was reported that Chriſt, who was promiſed in the Law, was now born.

If this were the reaſon, it ſeemeth a little to reflect upon the matter of the Innocents.

But indeed if the Storie had been fully and expreſly ſet down, it muſt have gon for nothing. For this is but that Philo, which with others of the like pretended Autoritie, (Beroſus, Metaſthenes &c.) Amius the Monk hath ſo lately obtruded to this world. But the impudent forgeries of this fellow, the learned Joſeph Scaliger, Sethus Calviſius, &c. have verie quickly and ſufficiently chaſtiſed.

And yet this ignorant Man is as reverently quoted by Rabbi Azarias in his Meor Enaiim, Meor Enaiim fol. 89. &c. as if hee had written the Wiſdom of Salomon.

But the ſtrangeſt thing indeed is, that Joſephus himſelf ſhould take no notice of this matter, not onely not of the ſaying of Auguſtus, but nothing neither of the killing of the children, a Paſſage verie unexſpectedly omitted by ſo great a Courtier and ſo good an Hiſtorian, eſpecially one that ſpared not to ſet forth the reſt of Herod's indignities to the full.

It is enough to draw ſom doubt upon the Tradition of Macrobius. Joſeph Scaliger believeth it all; but yet his wonder is, that Auguſtus ſhould make ſuch a return upon Herod, ſeeing that hee himſelf did the Murther, not onely upon this, but upon all the three ſons. I do not perceiv that the Learned Man hath cauſ enough. Herod did but caſt the envious part upon the Emperor (and officiouſly too) but left the main and principal guilt upon his own head, and therefore nevertheleſs, to all this the Emperor might verie fitly retort, as hee did, That it were better to bee Herod's Hog then his Son.

But what ſon of Herod's could this bee? It muſt bee Antipater; or it muſt bee none. But Antipater was more a man then to bee reckoned among the children of two years old and under. And moreover then that, Antipater was not at Bethlehem, nor thereabouts at that time.

I know not upon what terms to make this hold, unleſs it may bee thus.

Herod had obteined of Auguſtus the killing of two ſons already, and now ſolicited for the third. It was preſently upon the killing of the Infants that Herod's Meſſengers came to Rome with the Accuſations of his ſon Antipater, and ſo both the Paſſages came to the Emperors ear at the ſame time, and this later, for the nearneſs was miſreckoned into the bargain.

There is another Circumſtance or two, which make the Murther ſo much the more concerning.

One is,

(You muſt not take it for a thing don: but therefore the 〈 in non-Latin alphabet 〉 of the expreſſion is the greater.)

Now the Dead did burie the Dead. This blood cried ſo loud, that Rachel heard it in the Grave, and roſe to execute the Funerals.

Jer. 31.15. Mat. 2.18. In Rama was there a voice heard, Lamentation and weeping, and great mourning, Rachel weeping for her children, and would not bee comforted, becauſ they were not.

But why Rachel? And why ſhould this voice bee heard in Rama?

Note here the Situation of Rachel's Tomb, out of the Arabick Nubian Geographer.

At verò Bethlehem, Locus videlicet ille in quo natus eſt Chriſtus, Geograph. Arab. Nubienſ. Clim. 3. Part. 5. p. 115. diſtat ab Hieroſolymis ſex millibus paſſum, & è media via iſta habetur Sepulcrum Rachel, matris Joſeph & Benjamin filiorum Jacob, Quibus ſalus. Huic Sepulcro duodecim ſunt Lapides impoſiti, impendétque teſtudo lapidea concamerata, &c. So the Maronites in their Tranſlation.

Bethlehem, to wit the Place where Chriſt was born, is diſtant from Jeruſalem ſix miles; and in the middle-waie there ſtandeth the Sepulcre of Rachel the Mother of Joſeph and Benjamin, the ſons of Jacob; upon whom bee health. The Sepulcre is erected of twelv ſtones, and an Arch of Stone above, &c.

So the Geographer.

This was in the Tribe of Juda, but confining upon that of Benjamin, where Rama was. 〈 in non-Latin alphabet 〉 , Rachel, in the Oriental Languages, ſignifieth a Sheep or Lamb, And ſo an Innocent was verie fitly call'd up to mourn over theſe Infants, who died in the Cauſ of the Lamb of God.

And the voice of this Lamentation was heard in Rama, becauſ Rama was in the Tribe of Benjamin.

Benjamin was that Son of whom Rachel died in child-bed, and though his Father gave him this Name, yet his Mother would have had him called Ben-oni, or the Son of Sorrow.

The next is,

§ That though otherwiſe there is a large Enditement of Inhumanities againſt this Tyrant, yet his miſerable and uncommon death is rather imputed to the ſhedding of this (though much of the reſt was his own) Blood.

That this world, and hee parted by an unuſual courſ of Mortalitie, and by the judgment of God too, (at leaſt in common reputation) Joſephus is clear.

Severe execution beeing don upon the two Sophiſters and their Scholars for pulling down the Golden Eagle, which (to acknowledg the Romane Empire) Herod had ſet up upon the greateſt gate of the Temple, 〈 in non-Latin alphabet 〉 . that is, Henceforth hee was taken with a diſeaſ, which ſeiſing upon the whole ſtate and habit of his bodie, tormented him exceeding ſeverally. A Fever hee had, but not of anie acute kinde: an unſufferable Prurigo over all his bodie, with continual tortures of the Colon. By the Tumors about his feet you would judg him to bee Hydropical, To this a ſtrange inflammation of the lower Bellie, and ſuch a putrefaction of the Genitals as bred Worms; moreover then this, a ſhortneſs and difficultie of Breathing, with a Convulſion of all the Parts. This moved thoſe of that time who pretended to know the minde of God, to give out that theſe diſeaſes were inflicted upon Herod for his murther of the Sophiſters, &c.

Joſephus hath a fuller Tradition of this Event, C. 8. of the 17. Book of his Antiquities. And if you conſider the common Tranſlations of both, you will finde it fit that this other ſhould bee ſet down here too. The matter will not onely bee to turn the Greek, but (if it may bee) to render it ſo, that eſpecially the words may ſignifie a diſtinct and Artificial deſcription of Herod's diſeaſ, as Joſephus mean't, and indeed expreſt it like himſelf.

I do not threaten here to do verie much neither: This I am ſure of; The Tranſlators underſtood the matter but meanly, (and yet one of them was a Phyſician too). I will do what I can, towards that I pretend to, and leav what is like enough to bee wanting to thoſe, whom it may more properly concern.

Joſephus his other words are theſe.

〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 .

But the diſeaſ of Herod grew yet more bitterly violent, God exacting this judgment of his enormities upon him. Hee had a Gentle Fever, that is, not expreſſing it ſelf ſo much to the outward touch and feeling, as more grievouſly burning him within: a ſtrange appetite, and deſire ſtill to take ſomthing in; but nothing would ſtaie with him, An Ʋlcer of the Entrails with hard conflictations, eſpecially of the Cholick Gut. A Phlegmatick Humor appeared about his feet, and Shining too; More then this, the diſeaſ had got about the lower Bellie, and more then that, there was a putrefaction of his Genitals, and it bred worms. An Orthopnoea, or ſhortneſs of breath, and that alſo verie unpleaſant. A troubleſom flux of Rheum, which cauſſed a perpetuall Aſthma: And the Patient not having ſtrength to reſist theſe things, there followed a convulſion of all the parts. It was ſaid therefore by the Divines of that time, and thoſe which it then ſtood upon, to give holie judgment of theſe things, that the hand of God was upon the King, to puniſh him for his ſo often repeted horrible offenſes.

Here I muſt tell you though, that I do not ſee anie ſuch extraordinarie moment or manner of Fatalitie in this diſſolution.

The diſeaſ indeed was eſpecially complicate of a dropſie and dyſenterie. The Orthopnoea, Dyſpnoea, Spaſmes, &c. nay and the Fever it ſelf too for ought I know, were but accidents of one or both.Hippoc. de victûs ration. Lib. 3. ſect. 4.

The Dyſenterie ( 〈 in non-Latin alphabet 〉 ) was (and the worſ therefore) eſpecially in the 〈 in non-Latin alphabet 〉 . The Dropſie was of that kinde which from the faſhion of the Inflammation, is called Aſcites. 〈 in non-Latin alphabet 〉 , or 〈 in non-Latin alphabet 〉 ſignifieth (as Galen ſaith) to Hippocrates, 〈 in non-Latin alphabet 〉 , the lower region of the Bellie comprehended between the Navel and the Genitals. There the Inflammation was, and it was 〈 in non-Latin alphabet 〉 , as the Tradition ſaith, Therefore the Dropſie was of that kinde which I ſaid, and of a malignant State.

There is nothing make's the matter look ſo like a Judgment, as the 〈 in non-Latin alphabet 〉 , But this Putrefaction of the Genitals might verie poſſibly bee an Accident of the Dropſie, this kinde eſpecially. If it were not; it might bee otherwiſe Natural enough, and you may hear of it in Hippocrates, and in the verie ſame words uſed by Joſephus here. 〈 in non-Latin alphabet 〉 . Aphoriſ. Lib. 3. § 7. Aph. 21.

And yet you ſhall ſee how this Tradition hath improved it ſelf under the Chriſtian's hands, 〈 in non-Latin alphabet 〉 ,Chronicon. Alexand p. 488. 〈 in non-Latin alphabet 〉 . that is, And Herod beeing ſtruck with a grievous dropſie, the whole ſtate of his Bodie corrupted, and the Worms crawl'd out. Thus hee departed this life, receiving a juſt vengeance of that murther, which hee committed upon the Children in Bethlehem for our Saviour's ſake.

Cedren hath it out of another Autor, that this Herod was famouſly known by the Name of 〈 in non-Latin alphabet 〉 The Child-ſlaier. Herod might bee ſo called for the killing of his own ſons.

But I wonder where the Autor had this.

Indeed Euſebius himſelf hath ſaid more then com's to his ſhare, as to this matter. Even hee alſo accuſeth Herod of this horrible diſeaſ, and chargeth it upon the murther of the Children, but (which was the Sleepineſs of the Forgerie) hee quoteth Joſephus for it too.

Our own Elfrick the Abbot as unadviſedly, who having told the Storie, cloſeth it up with this raſh doom upon Herod & se yfela cining, and the wicked King died Miſerably. Photius hath delivered it more expreſly bad, and to no ſenſ of Traditional belief. I know there is a kinde of well meaning in theſe devout Lies; but no more acceptable to him whom it ſeemeth to concern, then the cutting off of a Dog's neck. The Chriſtian intereſt is more abſolute and ſufficient of it ſelf then to need a ſuperogation of this kinde.

The ſimplicitie of Joannes Antiochenus is more uſeful here then the Judgment of Euſebius. Hee telleth the Hiſtorie of the Children out of the Scripture it ſelf, and then maketh this end of Herod's matters, out of Clemens the Chronographer. 〈 in non-Latin alphabet 〉 that is, And immediately Herod beeing taken with an incurable diſeaſ, was eaten up of worms and ſo died. Joan. Antiochen. Melala Chronog. Lib. 10. Ms. in Arch. Baroccian. Biblioth. Bodleianae.

But this Herod the Great, was not eaten up of Worms neither; There's a difference betwixt 〈 in non-Latin alphabet 〉 ,Act. 12. 2 Macab. 9. or 〈 in non-Latin alphabet 〉 , and 〈 in non-Latin alphabet 〉 . This indeed was the diſeaſ of which the other Herod died. Antiochus died ſo too: and both by the plain and viſible judgment of God, the which, where it is not verie notably and convincingly revealed, it were good to make as little uſe of our own Augurie as wee can.

In the other Herod's caſe, S. Luke ſaith that an Angel ſtruck him. This Angel in Joſephus, is but an Owl, 〈 in non-Latin alphabet 〉 : and a German Soothſayer had told the King as much before. Antiquit. Lib. 18. C. 8. But of this in a more proper place.

But if Herod the Great had been 〈 in non-Latin alphabet 〉 , or eaten up of Worms, and by the judgment of God too: is it to bee thought that this judgment looked a-ſquint upon all the reſt of this Kings enormities, and caſt a full eie onely upon the Maſſacre of the Children?

This is but to deliver up Herod to Satan here, that his ſoul might bee ſaved in the daie of the Lord. Would you have ſuch a man thus taken from the evil to com? Rather then ſo, if you would have a damnation upon Herod that ſleepeth not, let him have his portion in this life. Let him die the death of the Righteous, and let his laſt end bee like his.

Though hee may ſeem to you to bee never ſo much pluck'd off from God's right hand, yet you do not ſee that this man was written Childleſs: though hee had drank ſo deep of the Blood of Innocents, Stil there was one left, and one of his own Race too, to fit upon the Throne of Jurie. you are not to reckon of theſe things according to your own angrie waie of vengeance. The right profligati homines, and thoſe that are notoriouſly engaged, eſpecially in intereſted impieties, are moſt uſually condemned to proſper here, that they may bee the more ſecretly and juſtly reſerved to the blackneſs, and darkneſs of their own other World.

But if you will now, Herod ſhall bee left in the verie ſame caſe that you would have him.

Let it bee ſo, that hee was judged here, that hee might not bee condemned hereafter; or, let both bee true, ('tis ſo ſomtimes) Then I believ with you that the doom did as principally, and immediately reflect upon this Murther of the Innocents, as upon anie of all the reſt.

There is an aggravation in the Number too; at leaſt if the account bee honeſtly given up to our hands.

Menolog. Decemb. 29. Antholog. f. 132. a.The Greek Tradition in the Rubrick to the Daie, is, 〈 in non-Latin alphabet 〉 . That it was no leſs then fourteen thouſand.

The Aethiopick Church reckoneth of as manie in their Miſſal Memorials.

I know not what to ſaie to this, but if it beee ſo, then Thou Bethleëm Ephratah ar't not ſo little among the Thouſands of Juda, Mich. 5.2.

It will not bee much beſide the matter, if here I remember you of this Storie.

The Town of Hamel in the Dutchie of Brunſwick was exceedingly peſtered with Rats. There happened to com to Town a Roguie Fidler, who undertook preſently to quit the Place of all the Vermin, upon condition to receiv ſuch a ſumm of monie for his pains. The Burgers agreed. The Fidler betook him to his Pipe, at the ſound whereof the Rats came all forth, and followed the fellow quite through the Town to the River Weser, where they were all drown'd. The Piper (the Pid'e Piper they call'd him) came to demand his monie: but the ſumm was now thought to bee too much, eſpecially the thing beeing don ſo eaſily too, and ſo unexſpectedly: yet they allotted him a good ſufficient reward; but the fellow would have his bargain, all or none; or els hee would com by it as hee could: They bid him take his Courſ. The fellow ſet his Pipe to his mouth and to work again as before. And all the Children followed him out of the Town, to the vale of Koppenburgh, where the Mountain ſeemed to open and receiv in theſe little ones into a prepoſterous womb, and ſo cloſed up again, but certain it is, that it was never yet heard of where, or how that Earth delivered her ſelf of theſe children again. The Number of the little ones was 130. And the thing was don in Sermon-time, upon the 26 of June, in the Year 1284. as Sethus Calviſius out of the Annals of the Place.

The ſpecial Reaſon why this Storie is here ſet down, is that which follow's. In the memorie of this diſaſter, The Men of Hamel date all their publick Matters eſpecially, from this Exodus, or going forth of the Children, ſetting it down next to the Year of our Lord.

Ammianus Marcellinus telleth of two that ſuffered unjuſtly under the Tyrannie of Valentinian, Ammian. Marcellin. lib. 27. p. 369 & 370. Edition. Lendenbrogian. Quorum memoriam apud Mediolanum colentes, nunc uſque Chriſtiani locum ubi ſepulti ſunt, Ad Innocentes appellant. whoſe memories the Chriſtians at Millan do yet celebrate, And the Place where they lie buried is called, The Innocents. Theſe two laſt digreſſions were not intended to bee miſtaken, but by this uninterreſted diſguiſ, the more to juſtifie the Celebrations of theſe our own Innocents indeed. The ſeveral practices of whoſe Memories, I would have here taken as they are received, and they ſhall bee more juſtly then affectionately delivered.

Brocardus in his deſcription of the Holie Land, pointeth you to the verie place where theſe Infants were ſlain. Item (ſaith hee) oſtenditur locus occiſionis Innocentium puerorum.

Adrichomius and others tell you of a Chappel there about Bethlehem dedicated to their memorie, and under that a Vault, in the which theſe little Bodies lie buried.

The deſcription of this Vault you have in the Viaggio da Venetia. Al Santo Sepolcro. Verſo l'oriente glie un altra grotta, ouero caverna, giu haſſa, & ſtretto, ordinata in modo d'una Croce. é qui furono ſepolti gli ſanti Innocenti, &c. Ancora ne ſepeliron una parte di ditti Innocenti fra Bethlehem & Bethama, otto miglia, lequali ſepolture ſe vedeno ancora hoggi di. that is, Eaſtward, there is another Grott, or Cavern lying low underneath, and the paſſage verie narrow, it is contrived into the faſhion of a Croſs, and here (ſom of) the Holie Innocents lie buried. Another part of them lie buried in the waie betwixt Bethlehem and Bethanie, for a matter of eight Miles diſtance: And their Sepulcres are to bee ſeen to this verie daie.

This is all the Local memorie of theſe Infants I met with. And 'tis more too then the good Arabick Nubian Geographer had heard off.

The Daie.§. For their Anniverſarie Remembrances concern'd in time, I do not finde their Daie among the Antient Holie Ones.

There is a Greek Apoſtolical ('tis cal'd ſo) Inſtitution of the Church Holiedaies. 'Tis true; They are but few there, Indeed they could not bee manie, as then. This bloodie ſeed of the Church was not yet ſo much caſt upon the ground.

The Greek Enumeration acknowledgeth, and appointeth S. Stephen's Daie to bee kept Holie, but of the Innocents no mention there at all.

The Arabick Tranſlation of this Conſtitution hath more Holiedaies then the Original, and the Hypapante for one.

And you are to reſt (ſaie they 〈 in non-Latin alphabet 〉 upon the Feſtival (called) Aibubanti, and that is the entrance of the Lord Christ into the Temple. Conſtitut. Arab. Ms. fol. 67. a.

Codex Concilior. Arab. Joſeph. Aegypt. Ms in Archiv. Roan Bibl. Bod.This Holiedaie is called in the Romane Church Purificatio B. Mariae. Wee call it ſo too: and from the Saxons, Candlemas-Daie; Here the Arabick Greek word Aibubanti ( 〈 in non-Latin alphabet 〉 ) ſeemeth to betraie the truſt of the Tranſlator, and therefore though it fall not ſo directly within my buſineſs: yet it is not to bee let go.

It paſſeth unaccepted againſt, that this Holiedaie was firſt made at Conſtantinople, Meurſii gloſ. in 〈 in non-Latin alphabet 〉 . and no ſooner then the times of Juſtinian the Emperor, if it ſhould bee ſo. The Arabick Conſtitution doth not ſo providently begin with Ego Petrus & Paulus, &c. as the Greek; and then afterwards inſert a Holiedaie of Juſtinian's making which was no leſs then 500 Years after.

But to make this up as well as I may.

It is certain that the Arabick Tranſlator followed ſom other Greek Copie then that which is now moſt uſually received.

It is certain alſo that this verie Holiedaie was verie antiently and immemorially obſerv'd in the Aethiopick, the Coptick, and the Syriack Churches, &c. and by the name of 〈 in non-Latin alphabet 〉 or, Ingreſſus Domini, the entrance of the Lord into the Temple. So that for the Thing and Celebration it is abſolutely old enough, if not Apoſtolically ſo; yet however (and which is the matter) much deeplier engaged in Antiquitie then the times of Juſtinian: But for the Greek word here in the Arabick diſguiſ, it is not ſo readie to give a juſt account (And yet if I ſhould ſaie, that the Greek word were as antient as the thing, though not in uſe and ſolemnitie at Conſtantinople, till thoſe verie times of Juſtinian. I know not what anie man could happily ſaie to the contrarie.

And ſo I have diſcharged the Tranſlator as I could. But as to my own matters, It is to bee confeſſed here, that though the Arabick Conſtitution maketh more Holiedaies then the Greek, yet it maketh no reckoning of Innocents daie at all: neither indeed do I finde this Feſtival in anie of the Eaſtern Almanacks.

For however there bee Leſſons appointed for this daie,Novum Teſtamentum Syriacum Ms. in Arch. Biblioth. Bod. ſet down at the end of ſom Syriack Tranſlations (as well Manuſcript as Printed) of the New Teſtament, yet the Holiedaie is not to bee found in the Antiochian Calendar.

And though the Aethiopick Church in the Celebration of their Corban or Communion, uſeth to make a verie ſolemn and devout Memorial of theſe Innocents, yet there is no Daie aſſigned to them in the Calendar of that Church Neither was it to bee look't for. For the Coptick Almanack it ſelf (which is known to preſcribe to this other) hath it not neither.

Athanaſius Kircher. Grammat. Copt. Sect. 6. C. 3. pag. 332 Indeed, None of all theſe Calendars acknowledg more then ſeven or eight Holie-daies throughout the whole Year; that is, the Annunciation, the Nativitie, the Epiphanie, &c. Praeter haec Feſta celebranda, alia non invenio. More then theſe I finde not, ſaith One, (and of the Romane intereſt too) It is his note to the Coptick Calendar: And the reaſon importeth alike for all the reſt.Alkas Cyriac. Tab. Aſtron. Arabs. Ms. in Archiv. Laudin. Biblioth. Bodleian. 'Tis true. I can tell you of an Arabick Calendar of Alkas at the end of his Aſtronomical Tables, where I finde this Daie put down under the name and title of 〈 in non-Latin alphabet 〉 Occiſio puerorum, or, The Murther of the Infants. But I can perceiv too that this Calendar is not verie antient, as well by the Memorie of Saint Chryſoſtom there in theſe words 〈 in non-Latin alphabet 〉 that is, The death of John of the Golden mouth. (as the Eaſtern Men uſe to call this Father, and hee is often ſo quoted in the Arabick Catena): as alſo by an evident plainneſs of the Romane ingagements there, not onely from the verie great number of Holiedaies, but of ſuch too as expreſly belong to the Relation, and the (late too) inſtitution of that Church.

Here I do not mean to ſit as Judg upon the Holiedaies, as concerning their Number or Manner of Celebration. I mean onely to ſpeak to you a few words of peremptorie and indifferent Truth.

1. That in the moſt Primitive and Apoſtolical times, the Calendars yielded up but a very ſhort, and onely principal account of Saints and Martyrs; yet (which is to bee noted by ſom bodie) The Nativitie of Chriſt is alwaies one, and one of the chiefeſt; and moreover then that, the Saturdaie and Sundaie (would you have mee call them both Sabbath daies, or which is worſ, that which was the eighth, the ſeventh daie) were held in equal reverence of Keeping, and Obſervation.

2. That the Reaſon why ſo few Saints-daies were obſerved in and about the firſt Times, how ſubſtantial ſoever as for that preſent, and exigencie, yet draweth on no neceſſarie Example upon us, were it not that the Eaſtern Churches in a full Bodie, had left the matter to this Daie, at the verie ſame rate as they found it then, without making anie conſiderable addition to that ſmall number, anie where, and in the moſt ſet and leading Places (as the Coptick, Antiochian Churches, &c. none at all.

3. That it is moſt likelie, that in the Times immediately ſucceeding to thoſe which are granted for Primitive, the remembrance of Saints and Martyrs was practiſed but in groſs, at the Solemn confeſſionarie Commemorations of all together, in the memorial part of their Communion, and this onely by a naked rehearſal of their good Names (as at the firſt) without anie appointment of particular daies to this or that Saint. The flying tracks of theſe Commemorations, you may diſcover in our own lateſt reformed Liturgies, or if you would ſee it nearer to the Top of Time, then let your recourſ bee to the Aethiopick Miſſal: you may ſee that in the Bibliotheca Patrum, or if you bee curious and would ſee it ſomwhat more Original, you may Read (that is this part of it) in the Prodromus Coptus. C. 2. De Coptit. Moribus p. 37. & 38.

4. Laſtly. That the firſt aſſignment of theſe Remembrances in groſs, to ſet, and ſingle daies, and increaſed too to ſo notorious a Bulk, was verie probably the deſign of the Greek, but much more eſpecially of the Latine Church, and for the moſt part not ſo antiently neither as to bee reflected upon, with anie commanding or convincing Reverence, nay nor don (when it was) to that juſt and clear purpoſe, as would bee wiſhed for in this Caſe.

'Tis true, So Meurfius his Gloſſare in 〈 in non-Latin alphabet 〉 The blood of theſe Innocents was dear and pretious in the ſight of God, and like that of all his Saints. The Daie of one's death is better then that of one's Birth, as by an excellent abuſe of expreſſion, the Church hath very well rendred the Place, But do you think that a Report of this kind will make theſe bones fat? (Pro. 15.30.) your ſelvs it may.

'Tis true too, that a good Name is better then pretious Ointment (Eccl. 7.1.) but do not you know, that theſe dead Flies, (with Reverence to your Saints bee it ſpoken) do make this Ointment (which in the right ſenſ indeed would bee verie pretious) to have a ſtinking Savor?

Let mee tell you the Truth (though I do it with an un-forward will) This is one of the Little Follies that will ſtick upon you, who otherwiſe might bee accounted to have been Men in Reputation for Wiſdom, and Honor. Eccleſiaſtes 10.1.

And now I think almoſt as much as could bee, hath been ſaid againſt the daie of theſe innocents. And yet for all that it is certain that the Holiedaie is of verie old ſtanding in both the Churches. And thus, and thus it was celebrated.

As nearer home, I ſhall begin with the Uſe of the Abbie of Oſeney here at Oxford, (it was ſo, but the Maps will cheat you now (indeed they are cheated themſelvs) 'tis ubi Troja fuit.)

By the uſe of this Church they were wont to bring out upon this daie, the Foot of a childe, prepared after their faſhion, and put upon with red and black Colours, as to ſignifie the diſmal part of that daie. They put this up in a Cheſt in the Veſtrie, readie to bee produced at the time, and to bee ſolemnly carried about the Church, to bee adored by the People.

My autoritie for this you have here ſet down, out of an old Ritual of that Place, and obſerved to mee by my verie good, and learned friend Gerard Langbain, Doctor of Divinitie, and Provoſt of Queen's College.

The Rubrick in the Ritual is, Item notandum quòd in die Innocentium, poſt Primam, preparetur Pes innocentis, viz. cum rubro auriculari, nigróque panno ſuper auricularem poſito, qui jacet in quadam cista in Reveſtuario, & poſtea in Karola deferatur, ut adoretur à populo.

The Rumick wooden Calendar uſeth to diſtinguiſh theſe Holidaies, not as wee, and other folk do, but by a prettie kinde of Hieroglyphical Memorie.

As inſtead of S. Gregorie's daie, they ſet you down in a Picture, a Schoolmaſter holding a Rod and Ferula in his hands. It is becauſ at that time (as beeing about the begining of the Spring) they uſe to ſend their children firſt to School, Adeò ſuperſtitioſi ſunt quidam, &c. and ſom are ſo ſuperſtitiouſly given, as upon this night to have their children asked the queſtion in their ſleep, whether they have anie minde to book, or no; and if they ſaie, yes, they count it for a very good preſage, Sin tacuerint aut negent, ſtivae eos adjudicant, but if the children anſwer nothing, or nothing to that purpoſe, they put them over to the Plough.

So for S. George's daie they picture a Horſ; for S. John Baptiſt's, A Lamb; ad agnum Dei, de quo vaticinatus eſt reſpicientes.

For Simon and Jude's daie a Ship, becauſ they were Fis;hers; and ſo (to com to the matter) for Innocents daie, the drawn ſword of Herod. Olaüs Wormius, Faſt. Danicor. Lib. 2. Cap. 19.

It hath been a cuſtom, and yet is elſwhere, to whip up the children upon Innocent's daie morning, that the memorie of this Murther might ſtick the cloſer, and in a moderate proportion to act over the crueltie again in kinde.

Lewis the eleventh was ſo ſad and ſerious a remembrancer of this Martyrdom, that hee would not bee interrupted by anie affairs of State how important ſoever, in the Stricteſt Sanctification of their Daie. Philip de Commines.

But the moſt commenſurate Recollection of this daies buſineſs (did not the Superſtitious part ſpoil the Decorum) is that, which wee are now about. A celebration of the daie, and the divineſt parts of that, by a Service and Solemnitie of children.

The Epiſcopus Choriſtarum was a Choriſter Biſhop choſen by his fellow Children upon S. Nicholas daie. Upon this daie rather then anie other, becauſ it is ſingularly noted of this Biſhop (as S. Paul ſaid of his Timothie) That hee had known the Scriptures of a Childe) and led a life ſanctiſſimè ab ipſis incunabiliſ inchoatam. The Reaſon is yet more properly and expreſly ſet down in the Engliſh Feſtival.

It is ſayed that his Fader hyght Epiphanius, and his Moder Ioanna, &c. And whan hee was born, &c. they made him Chriſten, and caled him Nycolas, that is a mannes name, but he kepeth the name of the child, for he choſe to kepe vertues, meknes, and ſimplenes, and without malice, alſo we rede while he lay in his cradel, he faſted wedneſday and friday: theſe dayes he would ſouke but ones of the day and ther wyth held him pleſed, thus he lyued all his lyf in vertues with this childes name. And therefore chilldren don him worſhip before all other Saints. &c. Lib. Feſtivals in die S. Nicholas fol. 55.

From this daie till Innocents daie at night (it laſted longer at the Firſt) The Epiſcopus Puerorum was to bear the name, and hold up the State of a Biſhop, anſwerably habited with a Croſier, or Paſtoral-ſtaff in his hand, and a Miter upon his head, and ſuch an one too ſom had, as was multis Epiſcoporum mitris ſumtuoſior, (ſaith one) verie much richer then thoſe of Biſhops indeed.

The reſt of his fellows from the ſame time beeing, were to take upon them the Style and countefaict of Prebends, yielding to their Biſhop (or elſ as if it were) no leſs then Canonical obedience.

And look what ſervice the verie Biſhop himſelf with his Dean and Prebends (had they been to officiate) was to have performed, the Maſs excepted, the verie ſame was don by the Choriſter Biſhop, and his Canons upon the Eve and the Holiedaie.

By the Uſe of Sarum (for 'tis almoſt the onely place, where I can hear anie thing of this, that of York in their Proceſſional ſeemeth to take no notice of it) upon the Eve to Innocents Daie, The Choriſter Biſhop was to go in ſolemn Proceſſion with his fellows ad altare Sanctae Trinitatis, & omnium Sanctorum (as the Proceſſional, or ad altare Innocentium ſive Sanctae Trinitatis, as the Pie) in capis, & cereïs ardentibus in manibus, in their Copes, and burning Tapers in their Hands, The Biſhop begining, and the other Boies following. Centum quadraginta quatuor. &c. Then the Verſ, Hi emti ſunt ex omnibus, &c. And this is ſung by three of the Boies.

Then all the Boies ſing the Proſa Sedentem in ſupernae majeſtatis arce, &c. The Choriſter Biſhop in the mean time fumeth the Altar, firſt, and then the Image of the Holie Trinitie. Then the Biſhop ſaith modeſtâ voce, the Verſ Laetamini, and the Reſpond is, Et Gloriamini, &c. Then the Praier which wee yet retein.

Deus, cujus hodiernâ die praeconium Innocentes Martyres non loquendo, ſed moriendo, confeſſi ſunt, omnia in nobis vitiorum mala mortifica, ut fidem tuam quam Lingua noſtra loquitur, etiam moribus vita fateatur; Qui cum Patre & Spiritu Sancto, &c.

But the Rubrick to the Pie ſaith, Sacerdos dicat, Both the Praier, and the Laetamini, that is ſom Rubricks do, otherwiſe I take the Benediction to bee of more Prieſtlie conſequence, then the Oremus, &c. which yet was ſolemnly performed, by the Choriſter Biſhop, as will follow.

In their return from the Altar Praecentor puerorum incipiat, &c. The Chanter Choriſter is to begin De Sancta Maria, &c. The Reſpond is Felix namque, &c.& ſic proceſſio, &c.

The Proceſſion was made into the Quire, by the Weſt door, and in ſuch order (as it ſhould ſeem by Molanus) ut Decanus cum Canonicis, inſimum locum; Sacellani, medium; Scholares verò cum ſuo Epiſcopo ultimum & digniſſimum locum occupent, &c. That the Dean and Canons went formoſt; the Chaplains next; The Biſhop with his little Prebends in the laſt and higheſt place; the Biſhop taketh his ſeat, and the reſt of the children diſpoſe of themſelvs upon each ſide of the Quire, upon the uppermoſt Aſſcent, the Canons reſident bearing the Incenſ, and the Book; and the Petit Canons, the Tapers, according to the Rubrick. Ad iſtam Proceſſionem pro diſpoſitione puerorum ſcribuntur Canonici ad miniſtrandum iiſdem; Majores ad thuribulandum, & ad Librum deferendum; Minores ad Candelabra portanda, &c.

And from this hour to the full end of the next daies Proceſſion, Nullus Clericorum ſolet gradum ſuperiorem aſſcendere cujuſcunque conditionis fuerit.

Then Epiſcopus in ſede ſua dicat verſum. Specioſus formâ, &c. Diffuſa eſt gratia in labiis tuis, &c. Then the Praier. Deus qui ſalutis aetenae, &c. Pax vobis, &c. Then after, the Benedicamus Domino, Epiſcopus puerorum in ſede ſua benedicat populum, in hunc modum, that is, The Biſhop of the Children ſitting in his Seat, is to give the Benediction, or bleſs the people in this manner.

Princeps Eccleſiae pastor ovilis cunctam plebem tuam benedicere digneris, &c. Then turning towards the People hee ſingeth or ſaieth (for all this was in plano cantu, that age was ſo far from skilling diſcant, or the Fuges, that they were not com up to Counterpoint) Cum manſuetudine & charitate humiliate vos ad benedictionem; the Chorus anſwering, Deo gratias. Then the Croſs-bearer delivereth up the Croſier to the Biſhop again, & tunc Epiſcopus puerorum primò ſignando ſe in fronte ſic dicat. Adjutorium noſtrum in nomine Domini, the Chorus anſwering, Qui fecit Coelum et Terram.

Then after ſom other like Cerimonies performed, the Epiſcopus Puerorum or Choriſter Biſhop begineth the Completorium or Complyn, and that don, hee turneth towards the Quire, and ſaith, Adjutorium, &c. then laſt of all hee ſaith, Benedicat vos omnipotent Deus, Pater, et Filius, et Spiritus Sanctus. In die Sanctorum Innocentium ad ſecundas veſperas accipiat Cruciferarius baculum Epiſcopi puerorum, et cantent Antiphon. Princeps Eccleſiae, &c. ſicut ad primas veſperas. Similiter Epiſcopus puerorum benedicat populum ſupradicto modo, et ſic compleatur Servitium hujus diei. Rubric. Proceſſional.

And all this was don with that Solemnitie of Celebration, and appetite of ſeeing that the Statute of Sarum was forced to provide, ſub poena majoris Excommunicationis nè quis pueros illos in praefata Proceſſione, vel aliàs in ſuo miniſterio, premat aut impediat quoquo modo, quò minùs pacificè valeant facere et exſequi quod illis imminet faciendum, &c. that no man whatſoever, under the pain of Anathema ſhould interrupt or preſs upon theſe Children, at the Proceſſion ſpoken of before, or in anie other part of their Service in anie waies, but to ſuffer them quietly to perform and exſecute what it concern'd them to do.

And the part was acted yet more earneſtly, for Molanus ſaith, that this Biſhop in ſom places, did reditus, cenſus, et Capones, annuò accipere, receiv Rents, Capons, &c. during his Year, &c. And it ſeemeth by the Statute of Sarum, that hee held a kinde of Viſitation, and had a ful correſpondencie of all other State and Prerogative, for the Statute ſaith. Electus autem puer Choriſta in Epiſcopum modo ſolito puerili officium in Eccleſia (prout fieri couſuevit) licenter exſequatur, Convivium aliquod de caetero, vel viſitationem, exteriùs, vel interiùs, nullatenus; ſed in domo communi cum Seciis converſetur, &c. Eccleſiam, et Scholas cum caeteris Choriſtis ſtatim post Feſtum Innocentium frequentando. &c.

More then all this, Molanus telleth of a Choriſter Biſhop in the Church of Cambraie, who diſpoſeth of a Prebend which fell void in his moneth (or Year, for I know not which it was) to his Maſter, quaſi jure ad ſe devoluto, Quam collationem beneficii verè magnifici Reverendiſſimus Praeſul, cùm puer grato animo Magiſtrum ſuum bene de Eccleſiâ meritum nominâſſet, gratam, et ratam habuit.

In Caſe the Choriſter Biſhop died within the Moneth, his Exſequies were ſolemnized with an anſwerable glorious Pomp and Sadneſs. Hee was buried (as all other Biſhops) in all his Ornaments, as by the Monument in Stone ſpoken of before it plainly appeareth, the expreſs or Image whereof I have here ſet down in the dead Poſture, as repeteing over a paſſage of that kinde, which deſerveth to bee remembred, though it were not fit to have been don.

tomb effigy of the Boy Bishop of Sarum in horizontal position

For this Antick at the Feet of the Childe, it is alſo a little to bee ſpoken to.

This Manner in Sepulture is verie antient and uſual, both in the Chriſtian, and the Common Intereſt; and yet, mee thinks, 'tis a hard matter to ſix a through pac't Reaſon upon it.

Geographia Nubienſis Part. 3. Cli. 47. The Arabick Nubian Geographer hath this piece of Storie. Hee verie fully deſcribeth the Sepulcres of the Septem Dormientium (the thing I think is not ſo, but will ſerv the turn, as if it were true) and then ſaith.

At the Feet of theſe Dead Sleepers, and to each of them a Dog laie to the Tomb, his head reflex't upon his Tail.

It will bee a ſafe and eaſie waie howſoever (and I think 'tis true too) that all theſe appointments of Gentrie came down from the Egyptians. It ſeem's wee have not obſerved yet how much of the great buſineſs of Heraldrie wee have taken from them; whereas wee that wonder at this odd kinde of writing, expreſs and turn it into Engliſh our ſelvs. Pauſanias in the Boeotica, where hee ſpeaketh of the Sepulcres of thoſe Thebans, which ſo ſtoutly fell in the Macedonick war; ſaith, that their Tombs had no Inſcriptions, 〈 in non-Latin alphabet 〉 , but the ſtatue of a Lion ſtood by as to ſignifie their courage (and fortitude.). Ptolomeus the Phaeſtion rendreth the Original of theſe things up to Hercules. But that huge Name ſignifieth ſo much, and ſo little, that I know not how to make the Synchroniſm.

The matter, if it bee taken from the Original, is plainly Hieroglyphical. That People were the Firſt, that read neither backwards nor forwards, but a waie of their own. Cauſſinus and others may bee ſeen to the 37 Hieroglyphick of Horus Apollo.

For the Thing here, The Head indeed and forepart was much defaced, but it was not untoward to gueſs the Dragon by his tail, where yet I did not onely make uſe of my own Sagacitie (ſuch as it is) but of that alſo of my Ingenious friends, M. Edmund Chilmead, and M. Richard Goodridge, who diſcovered no otherwiſe upon the Place.

The little Monſter (I think I may call it ſo) ſeemeth to acknowledg it ſelf to ſom Noble Familie, but I believ 'tis higher yet; and as to expreſs a Biſhop in everie point, referreth up to That of the Pſalmiſt, Conculcabis Leonem & Draconem, &c. For the Smalneſs of this Matter had reaſon to entitle it to the divineſt looks they had at that time; and a child of this kinde might bee thought fit enough to tread upon the Old Serpent.

In the Greek Traditions concerning the daie I finde not anie thing like to this Manner of Celebration.Durand. lib. 7. cap. 44. Numb. 15. And in the Latine but verie little. Durand indeed maketh mention (and onely ſo) of the Benedictio Puerorum in die Innocentium. Beleth ſaith as much. Nocturnos & univerſum Officium craſtinum celebrant Diaconi, quòd Stephanus fuerat Diaconus, & ad Lectiones concedunt Benedictiones (quod tamen facere non debent, ſaith Durand) iſta tamen ut ejus diei Miſſam celebret Hebdomodarius. Sic eodem modo, omne officium perficiunt Sacerdotes ipſo die beati Joannis, quòd hic Sacerdos fuerit, et Pueri in ipſo Feſto Innocentum, quia Innocentes pro Chriſto occiſi ſunt. Beleth Divin. Offic. Explicat. Cap. 70. The Saxons had, and kept the daie, as it ſeemeth by their Evangeliſtarie, where the Rubrick to the Goſpel is Ðys godspel seal on cyldamaſſe dag. This is the Godſpel for Childmaſs or Childermaſs daie. But of anie Choriſter Biſhop, as to bear a part in the Obſervation I did not attein unto: and ſince I can almoſt perceiv that it was not much to bee exſpected, and I am not to diſſemble that a verie ingenuous friend of mine M. Thomas Barlow of Queens College ſuggeſted to mee as much. The Cuſtom doth verie much appear to have taken its riſe from the Romiſh; but how antiently, I muſt confeſs, I know not. It began to looſ it ſelf more eſpecially from the times of the Councel of Baſil; in the 21 Seſſion, whereof it receiveth this ſharp rebuke.

Turpem abuſum in quibuſdam frequentatum Eccleſiis, quo certis anni Celebritatibus nonnulli cum Mitra, baculo, et veſtibus Pontificalibus more Epiſcoporum benedicunt, (quod Feſtum Fatuorum vel Innocentium, vel puerorum, in quibuſdam regionibus nuncupatur) &c. Haec ſancta Synodus Statuit, et jubet &c. nè haec, aut ſimilia ludibria exerceri ampliùs permittant. Seſsion. 21.

I know not whether it will bee beſt to ſaie, that the Reverend Fathers might have been leſs miſtaken, but that the Feſtum Fatuorum was a diſtinct Holiedaie from the Innocents daie is a clear caſe by Durand. ubi ſuprá.

Otherwiſe I think it is not much to bee thought, that God took anie verie great pleaſure in this Sacrifice of Fools.

It ſeemeth indeed to ſuit well with Fleſh, and Cerimonie, that the Memories of the young Innocents ſhould bee kept in ſtore by a Holiedaie of Children, but 'twas but ſtrange fire. The word of the Lord was pretious in thoſe daies, when the Childe Samuel miniſtred before Him in a Linen Ephod.

All this notwithſtanding you may note too, That theſe are not the leaſt of thoſe little Ones which have been made capable of this improper excellencie.

Baronius telleth of an Archbiſhop of Rhemes conſecrated at five years old. But ſee Sethus Calviſius to the Year after Chriſt 925. yet a little further, and that you may the leſs bee mooved at this ſmall thing repreſented here unto you in ſuch grand apparel: I ſhall ſet down in the laſt place (as connatural to the buſineſs) a Storie of an Epiſcopus Piſcis, or a Fiſh in Biſhop's habit, you muſt not queſtion whether this bee jure Divino, or no: This Sea-ghoſt appeared in this form and faſhion.

depiction of a "Bishop-fish"

You may finde as much in Geſner and others, but Rondeletius is my Autor, and theſe are his words.

Hee had related before of a Monk-Fiſh, and then hee ſaith.

depiction of a "Monk-Fish"

Monſtrum aliud multò ſuperiore mïrabilius ſubjungo, quod accepi à Gisberto Medico Germano, cujus antè aliquoties memini, quod ipſe ab Amſterodamo cum literis acceperat; quibus ille affirmabat, Anno 1531, in Polonia viſum id Monſtrum marinum, Epiſcopi habitu, & ad Poloniae Regem delatum, cui ſignis quibusdam indicare videbatur vehementer ſe cupere ad mare reverti, quò deductus, ſtatim in id ſe conjecit. Sciens omitto plura quae de hoc Monſtro mihi narrata ſunt, quia fabuloſa eſſe arbitror, Ea est enim hominum vanitas, ut rei per ſe ſatìs mirabili, praeter verum plura etiam affingant; Ego qualem monſtri iconem accepi, talem omnino exhibeo, vera ea ſit annon, nec affirmo, nec refello. So Rondeletius. Not to beſtow much upon the Tranſlation, In ſhort it is: That in the Year 1531 a Fiſh was taken in Polonia, Such an one as repreſented the whole appearance and appointments of a Biſhop. This Sea-Monſter was brought to the King, and after a while ſeemed very much to expreſs to him, that his minde was to return to his own Element again, which the King perceiving commanded that it ſhould bee ſo, and the Biſhop was carried back to the Sea, and caſt himſelf into it immediately.

There is a ſtranger thing belonging to this Storie then the thing it ſelf, that Cromer who lived then,Cujus corporis magnitudo facies ac cultus, talis erat omnino qualem videmus Epiſcopi cujuſdam Romani. and wrote the Hiſtorie of Polonia at that verie time, ſhould know nothing of the matter.

Bellonius ſaith, that this Fiſh was for all the world like to a Romane Biſhop, ſuâ mitrâ, ſuíque reliquis ornamentis, &c. What Poperie in the Sea too? Away with theſe Bables: 'tis a marvail that ſuch fopperies ſhould bee pretended, to the beating down of ſubſtantial Truths, (becauſ you and I muſt live forſooth,) and yet the things themſelvs ſhould ſignifie juſt nothing at all.

Concerning the Civil Characters, and first of the Sabbatical Years.

AS the Jews everie ſeventh Daie, ſo their Land everie ſeventh year kept a Sabbath, which was therefore called Annus Sabbaticus, and the whole ſeven, Hebdomas Annalis, a Week of Years. Theſe ſeven years ſeven times told made 49 years, and the 50 was their Jubile, ſo called from Jobel, which, as ſom Rabbins interpret, is as much in Arabick, as Aries in Latine;Talmud. in Roſh. Haſſana. for ſo Aquiba one of their Doctors reporteth, that when hee travelled in Arabia hee heard the people call a Ram Jobel. Add hereunto that when the Jubile came, a great ſound of Trumpets was to bee made through all Iſraël in ſign of the Remiſſions, and theſe Trumpets, they ſaie, were made of Rams horns. But this, though favoured alſo by the Chaldie Paraphraſe, yet ſoundeth not ſo credibly to the Learned,Targum in Joſu. 6. v. 4. eſpecially the known Arabick not acknowledging that word. And if not, then it may bee ſaid, that Jobel ſignifieth anie Muſical (however horrid) ſound, ſo called as Maſius helpeth it out, from Jubal the Father of them which plaie upon the Harp and Organ.

The Jubiles though by Inſtitution begining at the 2500 year from the Creätion, yet are Proleptically reckoned from the begining of the world; which alſo was conſidered by the Autor, for the firſt year of Moſes his firſt Jubile, was the laſt of the 51 Jubile from the Worlds Creätion, accounting from the Autumn where the Jubiles begin.

If it bee ſaid that ſuch or ſuch a thing was don in a Sabbatical year, 'tis a very good Character in the Jewiſh Chronologie.

'Tis an ordinarie opinion that Nebuchadnezar was the ſame with that Nabopolaſſar in the Canon of Ptolomie; But 'tis certain out of the Prophet Jeremie, that the 18. year of Nebuchadnezer was a Sabbatical year, and it may bee demonſtrated out of the Almagiſt, that the 18 of Nabopolaſſar was not, therefore they were not the ſame by this Character.

But in accounting the Sabbatical years, this rule is to bee obſerved, that the ſame year which endeth one Jubile, begineth the next, or otherwiſe the Scripture it ſelf would bee charged with error. And therefore Bucholcer and others who were not aware of this, are not to bee truſted for their Sabbatical Chronologie.Heſcych. Lexic. in 〈 in non-Latin alphabet 〉 . Euſebius himſelf was not much better advis'd: and yet Heſychius could tell that 〈 in non-Latin alphabet 〉 was 〈 in non-Latin alphabet 〉 the ſpace of 49 years.

Thoſe who think the Sabbatical years noted in the Jewiſh Calendars not to bee truly ſo call'd, may as well ſaie ſo of their Sabbatical daies. Thoſe who think the Sabbatical years were diſuſed in the Captivitie, muſt conſider better of the Prophets words, who, when they ſeem to ſaie ſuch a thing, are not to bee underſtood of the ſimple celebration, but the Moral Solemnities, as Jer. 34. and elſwhere. Thoſe who think the Sabbatical years, though inſtituted, yet never to have been obſerved among the Jews, may repent of that miſtake as well as Scaliger himſelf. In Frag. p. 34.

CHAP. II. Concerning the Indictions.

INdiction ab indicendo. 'Twas the Revolution of 15 years, deviſed, as our Bede thinketh, to avoid confuſion in Chronologie, likely to ariſe from the Common uſe, which was to ſaie, ſuch a thing was don in ſuch a year of ſuch a Reign, without conſidering what time of the year the King that then was began to rule, or what time the Predeceſſor ended. But why this period ſhould be called an Indiction, the cauſſes given ſaith Calviſius, multae ſunt quas ſi legas, cùm diverſiſſimae ſint, incertior abis quàm acceſſiſti. Several reaſons are ſet down in Sir Henrie Spelman's Gloſſarie, out of Cedren, Scaliger, Paul Petavius and others. The firſt and greateſt pains about this were taken by the learned Onuphrius, yet unprofitably. Scaliger conſidered of a new reaſon, but which Baronius refuteth ad Annum Chriſti 312. Scaliger again replieth in his next edition, and ſeemeth to acquit himſelf of the Cardinal's exception,Scalig. in Prolegom. p. 210. but cannot bee heard neither by Petavius nor Calviſius, though as much adored by this later, as ſlighted by the former. And indeed ſaith Petavius, this is one of thoſe things which could never yet bee found out, through very much enquirie hath been made after it.

Indiction is moſt properly ſaid de Tributo Indicto, Cod. lib. 10. Tit. 16. as appeareth by the Title in the Code. And becauſ theſe Tributes indicebantur in Quinquennium, therefore that which was wont to bee called Luſtrum, was otherwiſe acknowledged by the Name of Indiction, anſwering to the Greek 〈 in non-Latin alphabet 〉 ; as in Circle, ſo in uſe; the Indiction beeing nothing elſ but a Romane Olympiad. Succeeding times put tertia Luſtra together, and called three by the Name of an Indiction; ſo reckoning their years, and begining at the Emperor Theodoſius, ſaith Cedren, but deceiving himſelf, for the 273 Olympiad in the Faſti Siculi hath this Synchroniſm. 〈 in non-Latin alphabet 〉 , that is, Here begin the Indictions of Conſtantine. Hee ſaith of Conſtantine, for that before this time there had obteined in the Antiochian uſe, a Julian Indiction. Indictio Juliana Antiochenſium, begining in Julius Ceſar, 48 years, Ante C. N. noted therefore in the ſame Fasti with an 〈 in non-Latin alphabet 〉 , or the firſt Indiction, but as I think of 5, not 15 years. Thoſe of Conſtantine began (as was ſaid) in the 273 Olympiad, in the third Conſulſhip of Conſtantine, and ſecond of Licinius. Therefore they began 312 years poſt Ch. Nat. as onely Petavius is not certain of. Therefore the Indictions began at the verie diſmiſſion of the Nicene Council; ſucceeding, ſaith Onuphrius, in place of the Olympiads, which, as unchriſtian, the Emperor had forbidden.

The ſame Autor citeth a Canon of the Council, That the Biſhops Reſcripts &c. ſhould bear the date of the Indictions, &c. but to bee taken upon his own truſt, for the Canon, ſaith Petavius, is not there to bee ſound.

But certain it is, that the Indictions began at this time, conſiſting of 15 years: and if not with ſom relation to thoſe three years, during which the Council aſſembled, allowing for each of thoſe a Luſtrum or Quinquennal, then likely for the reaſon given by Venerable Bede, or at leaſt-wiſe for ſom other which wee know not off.

And becauſ at the verie ſame time the Emperor celebrated his Vicennalia with great largeſſes and diſtribution of dole unto the people, as the uſe was; therefore the Greek of New Rome rendred the Latine Indicto by 〈 in non-Latin alphabet 〉 , diſtributio, and Palladius in the life of S. Chryſoſtom, ſaith, that the Aſian Biſhops came to Conſtantinople, decima tertiâ Diſtributione, And with the ſame reſpect, the Reſcript of Honorius relaxeth the debita contracta, uſque ad initium Fuſionis quintae, meaning the Indiction. Cod. Theod. De indulgent. lib 6.

The Emperor Juſtinian made a Law, That no Writing ſhould paſs without the date of the Indictions &c. ſic enim (ſaith hee) per omnia tempus ſervabitur, &c. L. Sancimus Novel. 42. And the providence was material, for the Indictions have proved to bee an excellent Character in Chronologie, for the aſſurance of things don ſince the times of Conſtantine.

For the time of the year, the Indictions were fixed in September originally, as may bee ſeen by the Reſcript of Anaſtaſius in L. ult. de An. & Tribut. And in the 24 of that Moneth as the Subſcriptions teſtifie: but not alike reteined in both the Empires, for by the uſe of Conſtantinople, they begin at the • alends of September, ſince the time of Juſtinian ſaith Scaliger, and that in conformitie to their new year, which began at the ſame time: but the Weſtern Ceſars date from the 24 as of old: The firſt uſeth to bee called Indictio Conſtantinopolitana, the ſecond Caeſarea, add to thoſe the Romane Indiction, begining (as their year alſo) from the Calends of Januarie.

When wee finde in Storie that ſuch a thing is ſaid to have been don in ſuch an Indiction, as Indictione primâ, ſecundâ, tertiâ, &c. the number is ſtill to bee underſtood of the ſame, not ſeveral Circles. For inſtance. Pelagius the Pope beeing accuſed of the Faction, againſt his Predeceſſor Vigilius, went up into the Pew, and putting the Goſpel-book upon his head purged himſelf by Oath. This was don ſaith the Appendix to Marcellinus, Indictione ſecundâ. Hee meaneth not the ſecond Indiction, but the ſecond year of the ſeventeenth.

To give an inſtance of this Character.

Rome (ſaith Proſper, Caſſiodorus, &c.) was taken by Alaric the Goth. Varane and Tertullo Coſs, or at leaſt, as Marcellinus, Varane ſolo Coſ. for his Collegue Tertullus was not choſen till the Calends of Julie. Marcellinus addeth, that it was taken Indictione octavâ. Oroſius, and Cedren undertake that this was don in the year poſt. Ch. Nat. 411. but this anſwereth to Indictio nona, therefore the Citie was taken the year before, by this Character.

CHAP. III. Concerning the Periods.

THe Indictions, as the Circles of the Sun and Moon are verie aſſuring Characters even by themſelvs, ſed eorum fallax eſt uſus niſi quaedam ex illis Periodus inſtituatur, but of much greater certaintie, ſaith Scaliger, if brought into a Circle or period; which was alſo conſidered by Dionyſius the Abbat, who therefore (taking ſom example from Victorius Aquitanus) multiplied the Cycle of the Moon into the Cycle of the Sun, that is 19 into 28, which made up 532 years, and ſo it was called the Cyclus Magnus, and from the Autor, Dionyſianus. Unto this the great Scaliger ſuperadded the third Character of Indictions, the Revolution▪ whereof hee multiplied into the other two, that is 532 by 15, and the whole Circle was 7980: and this is that magna Periodus Juliana Scaligeri; Juliana, from the Julian form, by which it meaſureth, and Scaligeri, from the laſt Hand.

The admirable condition of this Period is to diſtinguiſh everie year within the whole Circle, by a ſeveral certain Character: for, as in that of Dionyſius, Let the Cycle of the Sun bee 2, and the Moon 3, or whatſoever, in what year ſoever; the ſame never had, nor never again could fall out within the ſpace of time: ſo in this of Scaliger, let the Cycle of the Moon bee 5, that of the Sun 23. Let the Indiction bee 6, as it falleth out this preſent year 1638. I ſaie the ſame Characters ſhall not again concurr till the revolution of 7980 years bee gon about.

This Period the Autor fixed in the Tohu, or eternal Chaos of the World, 764 Julian years before the moſt reputed time of Creätion, ſo that the Circle is not yet out, but ſhall bee the 3267 of the Incarnation.

This hee did, that hee might comprehend all, and more then ever was don, all Aera's, Epoche's and Terms in Chronologie, and in ſpecial, that of Orbis Conditi, which, through varietie of opinion, was ſo inconſtantly diſpos'd of, that Chronologers knew not where to ſix themſelvs: then alſo that hee might give ſom account for the Heroïcal times of thoſe Egyptian Dynaſts pretending Antiquitie manie years further back into the Chaos, then the Moſaïcal 〈 in non-Latin alphabet 〉 or Begining.

All this and more hee hath brought to paſs by this incomparable Period, which bringing the three Characters to a concurrence yearly, diſtinct and ſeveral, muſt needs deliver up a moſt infallible account of time.

To advance the opinion of their concurrence, let them firſt bee ſingly conſidered.

Joſephus ſaith at the end of his Antiquities, that hee finiſhed that work in the thirteenth year of Domitian, and 56 of his own age, &c.

Scaliger demonſtrateth by the Circle of the Moon, that either hee ſaith not true of the thirteenth of the Emperor, or elſ himſelf was one year elder.De Emend. Temp. l. 5. p. 476. Again,

The Chronologers are not a little aſhamed that they ſhould not bee able to ſatisfie, as concerning ſo late and famous a Calamitie, as the ſiege of Conſtantinople, by Mahumed the ſecond: eſpecially recommended to poſteritie, not onely by the deep impreſſions of ſo vaſt a Miſerie, but alſo by ſom ſecret concourſ of Fatalitie, as beeing both built and loſt by a Conſtantine, and the ſon of Helen.

Thus far they agree, that the Citie was taken either Anno 1452, or elſ 1453, poſt Ch. Nat. they agree alſo for the moſt part, that it was taken the 29 of Maie, feriâ 3.

The Patriarchical, as alſo the Political Hiſtorie ſet forth by Cruſius, equally affirm that the Citie was taken in the year, 1453, Chalcondyles and Hieromonachus his 〈 in non-Latin alphabet 〉 report, that it was the year before, but all agreeing that the daie was Tueſdaie, the 29. of Maie.

I ſaie that the year 1452 had 5 for the Circle of the Sun, therefore the 29 of Maie could not that year fall upon Tueſdaie, but the daie before, therefore either the Citie was taken the year 1453, or elſ it was not taken the 29 of Maie; but they all agree that it was taken that daie, therefore it was taken that year, by the Circle of the Sun. Therefore alſo the ſtate of the Citie ſtood 425 years longer then Valens the Aſtrologer foretold, who beeing demanded concerning the fate of Conſtantinople, erected the Figure of Heaven for the Nativitie thereof. The Horoſcope was Cancer. Having conſidered the Stars hee gave this Judgment, that the Citie ſhould live to the age of 696 years, but thoſe are paſt and gon, ſaith Zonaras, except hee would bee meant of the flouriſhing ſtate, for otherwiſe hee was deceived.

The Character of Indictions of what importance it is, that therefore abſolute Chronicle of Marcellinus can teſtifie. Quod cùm ſingulis Collegiis conſulum (ſaith Scaliger) ſuas Indictiones reddat, nihil habemus hodie perfectius in eo genere. de Emend. Temp. pag. 513.

By an old Romane Inſcription. Such an one died Conſulatu Stiliconis ſecundo & 7 Kal. Novembres Die Beneris o Ra Ouarta. Marcellinus noteth this Conſulſhip with Indictione tertiâ, therefore it was in the year of Chriſt 405. but the Cycle of the Sun for this year was 22, therefore the 7 Calends of November could not fall out upon Fridaie, but the daie before. Beſides the ſecond Conſulſhip of Stilico ſucceeded immediately the ſixth of Honorius, but the year before had 5 for the Circle of the Moon: for Claudian ſaith, that Honorius entred the Citie the Calends of Januarie, Lunâ adhuc rudi, therefore the New Moon was in the end of December, which could not bee, except the Cycle had been five. Therefore the year before the ſixth Conſulſhip of Honorius was the year of Chriſt 403, therefore the ſixth Conſulſhip of Honorius was the year 404; and therefore the ſecond of Stilico was 405. In this demonſtration the three Characters all concurr, but not periodically, yet to the making up of a ſtrange Truth; for by this it will follow, that hee which inſcrib'd the Tomb did not know the Conſul's name, though hee lived at the ſame time. Scaliger therefore. Quàm barbari ſunt & impuri (ſaith hee) qui doctrinam Cyclorum irrident. De Emend. Tempor. p. 514, 515.

Thus much aſſurance wee can make to our ſelvs from the ſeveral abilities of each Character, but which if they meet together in this Period, ſet ſuch a mark upon the time propoſed, as maketh it to bee known from anie other whatſoever, within the duration of the world, or the whole Circle at leaſt. Artificioſiſſima Periodus! as Helvicus admireth, with manie others: ſo that the Autor needed not to break forth into his Nos qui eam excogitavimus periodum hanc ſatìs laudare non poſſumus. Canon Iſagog. Lib. 3. Yet

Salian (otherwiſe a great Annaliſt) looſeth a Chapter or two in the diſparagement of this Period, as hee exſpected it ſhould redound, but it falleth out unto his own. The abſurdneſs of his exceptions betraie him thus far, that hee could have no juſter cauſ why to expoſe this period, then that himſelf had been ſo unfortunate as to build his Annals upon a leſs during foundation. But of what accompliſhment this Period is, I think wee may beſt of all bee judg'd by Petavius, the moſt open mouth againſt that great reſtorer of Chronologie. This Petavius ſaith, that there is not one thing in that whole Book, De Emendatione temporum, not liable to juſt reproof, this onely period excepted, then which hee confeſſeth to know nothing more important for the advancement of Chronologie: and therefore earneſtly commendeth it unto general practice, aſſuring all men that by this means, the moſt inſuperable confuſions of time may bee reduc'd to order, with moſt incredible eaſ and effect.

CHAP. IV. Concerning the Aera's.

IN the account of Time, there muſt bee 〈 in non-Latin alphabet 〉 , the Ʋnde and the Quo. Accordingly Chronologie whatſoever, fixeth it ſelf upon ſom certain term, to which the reckoning ſhall refer. The moſt natural Term would bee the World's creätion, from which the Jews and wee Chriſtians account our Times, though wee rather from the Redemption: Si origo Mundi in Hominum notitiam veniſſet indè exordium ſumeremus. Cenſorin. De Die Natal. Cap. 20. Som of thoſe who could not attein the Worlds begining, reckoned from their own. So the Romanes ab Orbe Condita. Otherwiſe this Account uſeth to reſpect either ſom great Name, or ſom Notable event. So the Greeks account from their Olympicks, and the Aſsyrians from Nabonaſſer.

Theſe or the like Terms of Computation, Cenſorinus expreſſeth by the word Tituli. They are moſt uſually known by the Names of Aera & Epoche. They are called Epoche's, 〈 in non-Latin alphabet 〉 à ſiſtendo, quòd illis ſiſtantur & terminentur menſurae temporum, ſaith Scaliger, De Emendatione Temp. Lib. 5. pag. 358.

Aera (ſaie the Alphonſine Tables) Hiſpanis dicitur tempus limitatum ab aevo aliquo ſumens exordium.

It was firſt of all ſaid of the Aera Hiſpanica reſpecting the time of Ceſar Augustus. The Spaniards to complie with the ſucceſſes of their Triumvir (for the Diviſion aſſigned Spain to Auguſtus) received at that time the Julian form, accounting the ſame from the Emperor under this Style (as Sepulveda conceiteth) Annus erat Auguſti, or A. er. A. which in time for want of Interpunction was put together, and became the word Aera. Sepulved.

To this, Scaliger. Ridicula ſaith hee, Ridicula, & tamen illi viro erudito adeò placuit Commentum ſuum, ut ejus rei gratiâ duntaxat ſcriptionem illius Libelli de emendatione Anni ſuſcepiſſe videatur, &c.

James Chriſtman fetcheth the word out of his Arabick, from Arah, computare; which, becauſ of the Spaniſh uſage, might receiv ſom probabilitie from their converſation with the Moors; But the Arabick Geographer in the ſecond part of the fourth Clime deriveth this Etymon ab aere flavo, and the Saracen calleth this term Aeram Aeris, that is, ſaith Chriſtman, Aeris ſolvendi Fiſco Romano, meaning a certain Tribute impoſed by Auguſtus, firſt upon the Spaniards, and afterwards upon the whole Empire.

Som (but moſt unreaſonably) derive the word from Hera, one of the names of Juno, ſo Garcios Loiſa out of Hincmare, as hee thinketh; others from the ſame word, as it betokeneth dominion, ſo they force it; they ſhould rather have conſidered that Hera in the Spaniſh tongue ſignifieth time, though from a Gothick Original, from whence our Saxons had their gere, or year, as wee now call it. And this may ſeem to bear ſom relation to the word, eſpecially for that Aera is oftentimes uſed for Annus in Iſidore's Chronicle and elſwhere. Sir Henrie Spelman's Gloſſarie may bee ſeen in this word. Scaliger, Petavius, Calviſius and others confirm, that Era in old Latine ſignified as much as Numerus, and 'tis manifeſt enough out of Nonius Fauſtus Regienſis, and Cicero himſelf; and this they hold to bee the moſt likelie derivation of the word, if it bee, yet hee that firſt obſerved it was Reſendius a Spaniard, in an Epiſtle to a friend of his, who required his Opinion concerning the Aera Hiſpanica.

But becauſ this Etymon doth no waie intimate why that uſe of the word ſhould bee peculiarly taken up among the Spaniards (except it were true which Scaliger conſidered that it was in uſe elſwhere, but againſt which Petavius hath given a probable reaſon) the Notation in the Gloſſarie would rather bee taken, and ſo it may bee a word of the Gothick derivation, tranſlated thence to the Spaniſh uſe, and properly ſaid of their Epoche, but now the common name of all others.

Thoſe Aera's or Epoche's are ſeverally to bee fixed, and firſt of all that of Orbis Conditi.

CHAP. V. Aera Orbis Conditi.

MUch queſtion hath been made among the Chronologers, in what time of the Year the World ſhould begin, and more, as ſom think, then needed. Not ſo, for beſide that for either reaſon alſo this ought not to bee indifferent to learned men, yet in Chronologie it importeth neceſſarily that the 〈 in non-Latin alphabet 〉 (as it is therefore called) bee aſſured to ſom certain time, wherein the Accompt ſhall determine; ſeeing therefore it was neceſſarie that ſom one term or other muſt bee taken, why not the true to chooſ?

If the Queſtion were asked indefinitely, whether the World began in the Spring, the Summer, the Winter or the Autumn, the anſwer muſt bee, That it began in all. For ſo ſoon as the Sun ſet forth in his Motion, the ſeaſons immediately grew neceſſarie to ſeveral poſitions of the Sphear, ſo divided among the parts of the Earth, that all had everie one of theſe, and each one or other at the ſame time.

The Queſtion therefore is to reſpect ſom particular Horizon; and becauſ it is not doubted, but that the Sun firſt to this upper Hemiſphear, and in ſpecial from the Horizon of our firſt Parents; The Quere is to bee mooved concerning the Holie-Land; at what time of the year the World there began.

'Tis agreed upon by all, that it began in ſom Cardinal point; that is, that the Motions began from the Eaſtern Angle of the Holie-Land, the Solſtitial or Aequinoctial points one or other of them aſſcending in the Horoſcope. Nay, Mercator excepted, ſcarce anie man doubteth but this point was Aequinoctial, either in the Spring, or Autumn. Whether in this or that, was antiently a great Queſtion between the Doctors Eliezer and Joſhua, as the Seder Olam relateth.

Scaliger Joſeph, and (becauſ hee did) Sethus Calviſius, Torniellus and others, fix this begining in the Autumn, which alſo was the Opinion of our Bacon long ago.

But the Father Julius was not of his ſon's minde. Mundum (ſaith hee) primo vere natum Sapientes autumant, & credere par eſt. So the more part Maintein, and for the beſt reaſons. And if it were not otherwiſe evident, Nature it ſelf is very convincing, whoſe Revolutions begin and end in the vernal Aequinox. Nor can anie other good reaſon bee given why the Aſtronomers ſhould deduce all their Calculations from the Head of Aries.

The Aera of the Flood falleth within the 1656 year of the Worlds Creätion, as the Hebrew Scripture is plain, why 'tis otherwiſe in the Greek accompt ſhall bee ſaid hereafter.

CHAP. VI. Nabonaſſar's Aera.

WAs of all prophane ones of the greateſt note and uſe. Altraganus Albategnius and the King Alphonſo's Tables call him Nebuchadonoſor, or Nebuchadnezar, deceived as it ſeem's by the Almageſt. So Ptolomie's Book entitled 〈 in non-Latin alphabet 〉 , or Magnae Conſtructionis, is call'd by the Arabick Tranſlators Althazor and Serig, who, at the inſtance of Almamon their King, turn'd this book into that language, and that they might ſpeak Ptolomie's title in one word, they ſet down Almageſton, that is the 〈 in non-Latin alphabet 〉 , or the Great Work. The Tranſlators of this Almageſt uſe to render Ptolomie's Nabonaſſar by Bechadnetzer, giving too much heed to the likeneſs of Names. Alfraganus and Albategnius followed the Arabick Tranſlation of Ptolomie, and the Alphonſine Tables, the Latine Tranſlation of that.

Mercator, Funccius, the Prutenick Tables; Origanus and manie others confound this Name with Shalmaneſſer's, the Aſſyrian King. But James Chriſtman maketh demonſtration that the times agree not, beſides other circumſtances added by Scaliger inducing the ſame truth, with the evidence whereof Origanus holding himſelf convinced was not aſhamed to make his retractation.

Yet Christman and Scaliger themſelvs found it an eaſier matter to tell who Nabonaſſar was not, then who hee was. It ſeemed to Chriſtman, that hee might bee the ſame with Beladan the father of Merodach, or at leaſt that hee was a King of Babylon, whoſe own name was unknown, Nabonaſſar beeing the Royal Name of that Kingdom, as hee thinketh, and common to them all. Scaliger putteth this together, and aſſuring himſelf that Nabonaſſar was the ſame with Beladan, maketh no doubt but that was the name of the King, this of the man. So the 5 book of his Emendations, but the third of his Iſagogical Canons, confeſſeth this alſo to bee a miſtake.

This Error was firſt diſcovered by the Appearance of Ptolomie's Canon, which ſetteth down a Liſt of the Babyloniſh, Perſian and Romane Kings, from Nabonaſſar's time, to the time of Ptolomie. Mention was made of this Canon by Panodorus, Anian, and George the Syncellus, amongſt whom Scaliger (but lately and not intirely) met with it. Sethus Calviſius received a Tranſcript of a more perfect Copie, from D. Overal, Dean of S. Paul's; the Original whereof is exſtant in Biblioth. Bodlian. and ſet out with Ptolomie's Hypotheſis by D. Bambrigge.

The Canon begineth, Κανων Βασιλειων 〈 in non-Latin alphabet 〉 ιδ. Nabonaſſari 14. 〈 in non-Latin alphabet 〉 β Nadii 2 〈 in non-Latin alphabet 〉 ε Chinceri & Pori 5 〈 in non-Latin alphabet 〉 ε Jugaie 5 〈 in non-Latin alphabet 〉 ιβ Mardocempadi 12 &c.

Nabonaſſar therefore was King, not as ſom thought of Egypt, but Babylon; who for delivering his People from the ſubjection of the Medes, was made the Aera of their Kingdom; from whom the Chaldeans (and the Egyptians therefore) accounted their Celeſtial Calculations. For his Synchroniſm, The Canon ſetteth him down the fifth before Mardocempad or Merodach-cen-pad, the ſame with Meredach Baladan, who ſent Meſſengers to K. Ezechia to enquire concerning the Retroceſſion of the Sun. But for a more certain demonſtration of the time, three Lunar Eclipſes noted by Hipparchus, are ſet down by Ptolomie in the fourth of his Almageſt. The firſt was ſeen at Alexandria the 16 daie of Meſori, in the 547 year of Nabonaſſar. This Eclipſ by the Julian Calculation and Tables of Calviſius, fell out upon Fridaie the 22 of September, at 7 of the Clock in the afternoon, and 20 minutes; the Sun then beeing in the 26 of Virgo. It was the Year 4513 of the Julian Period, that is the 3749 from the Worlds Creätion, out of which if wee deduct the 547 years of Nabonaſſar, the remainder will bee 3203, the year of the Worlds Creätion, wherein this Aera was fixed; The daie as the King Alphonſus, and before him the Tranſlators of the Almagest have delivered, was Dies Thoth, or Mercurii; anſwering to the 26 of the Julian Februarie, begining (ſo Ptolomie) at high noon, the Sun then entring into Piſces, and the Moon, beeing in the 11 degree and 22 minutes of Taurus. And the ſame concluſion will follow from the two other Eclipſes, reduced in like manner to our Calculation.

And to put all out of doubt, Cenſorinus ſaith that the 986 Year of Nobonaſſar was the 238 of Chriſt, but that was the 4951 of the Julian Period. Therefore Nabonaſsar's Aera began in the 3967 year of the ſame Period, which was the 3203 Year from the World's▪ Creätion. So that the Aera is undoubtedly aſſured.

This Aera ſtill accounteth by Epyptian years, which are therefore called Anni Nabonaſſarei, and becauſ it began upon Wedneſdaie, the firſt daie of their firſt Moneth, which (as the daie it ſelf) they hold holie to Thoth or Mercurie) uſeth to bee called Nabonaſſar's Thoth.

CHAP. VII. The Aera of the Olympiads.

THe Olympick Games were inſtituted for the exerciſe of the Grecian Youth, by Hercules (as the Tradition go's) to the honor of Jupiter Olympius, near unto whoſe Temple they were perform'd in the Olympian field. The Exerciſe was called Pentathlon, or Quinquertium, from the fivefold kinde. The Victor was crowned with an Olive, and triumphantly carried in a Chariot into his own Citie, and, which is to the purpoſe, his name was publickly recorded.

The time was (as onely Pindar hath revealed) at the full Moon which followed the Summer Solſtice. They were celebrated everie fifth year; and the Interval was called an Olympiad, conſiſting of 4 Julian years, and the odd Biſſextile daie, which was the cauſ, as ſom think, why this form of year was firſt introduced.

The firſt Celebration by Hercules vaniſhing in the Intermiſſions, grew to bee leſs famous then the reſtitution by Iphitus, whereof ſo much more notice hath been taken then of the other, that this which was manie years after, is yet accounted for the firſt Olympiad. The time or Aera whereof is aſſured by the Character of that extraordinarie Eclipſ, which the Sun ſuffered with our Saviour, noted by Phlegon to have happened in the 202 Olympiad, which multiplied by four maketh 808 years, between the firſt Olympiad, and the Paſſion of Chriſt.

Beſides that, Thucydides reporteth that in the firſt year of the Peloponneſiack War, on a ſummer's daie in the afternoon, there hapned an Eclipſ of the Sun, ſo great an one, as that the Stars appeared. This Eclipſ, by Aſtronomical Calculation, is found to bee the ſecond daie of Julie, in the year before Chriſt 463, at which time (as Cruſius calculateth) the Sun was Eclipſed in the 6 of Leo, half an hour after 5 in the afternoon, the digits of the Eclipſ were 9, and four third parts, therefore almoſt one fourth part of the Sun was viſible, reſpecting the Horizon of Athens, but in Thrace the Eclipſ was well nigh total; ſo that the Stars were ſeen.

This therefore was that Eclipſ which Thucydides ſaith was ſeen in the firſt year of the Peloponneſiack war.

In the fourth Year of the ſame War, the ſame Autor ſaith that Donius Rhodius wan the Prize in the Olympicks, and this was the fourth year of the 87 Olympiad, and that was the 460 year before Chriſt. If therefore the 87 Olympiads bee multiplied by 4, they becom 348 Jùlian years, which if they bee added to 460, the total will bee as before, 808 years, or the 202 Olympiad before the Paſſion of Chriſt.

Again Thucydides reporteth, that in the 19 year of the Peloponneſiack War, the Moon was Eclipſed, and this was as Diodorus Siculus relateth in the fourth year of the 91 Olympiad. That Eclipſ of the Moon, as Cruſius calculateth, fell out upon the 27 daie of Auguſt, in the 445 year before the Paſſion of Chriſt. If therefore 90 Olympiads bee multiplied by 4, they make up 360 Julian years, to which alſo muſt bee added the three firſt years of the 91 Olympiad, and then they are 363, which added to 445, make up 808 years before the Paſſion of our Saviour, which falleth with the 3173 year of the World, and is the Aera of the Olympiads.

CHAP. VIII. Aera Ʋrbis Conditae.

THe Italians, by an old cuſtom, uſed to account their years from the time of their firſt Plantation; yet in this the leſſer towns were more happie then the Mother Citie: Rome her ſelf not having attein'd to know her own begining, til Cato's time; who conſidering the abſurditie, ſearched the Cenſor's Tables, and bringing down the account to the firſt Conſuls, got within a little of Ʋrbs Condita. It reſted onely to make good the Interval from the Regifugium to the Palilia; ſo the Aera of the firſt foundation is called from the Rites done to Pales Paſtorum Dea, the Shepherds Holiedaie as wee may call it, celebrated the ſame daie the Citie was built. Propertius Lib. 4.

Ʋrbi feſtus erat, dixere Palilia, Patres Hic primus coepit moenibus eſſe dies.

The Interval, as Cato found it, amounted to 243 years, Terence Varro (who at the ſame time ſtudied the point) reckoned one year more; and from thence, ſaith Scaliger, in factiones duas res diſceſſit, there became two ſides, one for the Catonian Palilia, the other for the Varronian; though Petavius (that Scaligero-maſtix) affirmeth that the former was not Cato's opinion; and Sethus Calviſius demonſtrateth that they were both but one.

This Epilogiſm was found out by Tarutius (or as hee is more rightly called (Taruntius Firmanus, a great Aſtrologer of thoſe daies, who at the ſolicitation of Varro caſt the Nativitie of Rome; which to recover, hee firſt of all tried for the Founders Horoſcope. To attain to this, hee entred into a conſideration of the main actions of his life; and be, cauſ hee had underſtood by Tradition that there hapned an Eclipſ when Romulus was conceived in the womb, hee went the Hermetical waie, as that is called, to finde out the Nativitie by the conception.

After conſultation with the Stars, and a due compariſon of this with what was otherwiſe known, 〈 in non-Latin alphabet 〉 , hee confidently pronounced this Judgment.

That Romulus was conceived in the firſt year of the ſecondPlutar. in Roma.

Olympiad, the 23 daie of the (Egyptian) moneth Choeac, at the third hour of the daie, the Sun beeing then totally Eclipſed. That hee was born the one and twentieth of the Moneth Thoth, about the Sun riſing. That the Foundation of Rome was laied the ninth daie of Pharmuth between two and three a clock in the morning, the Moon beeing then in Jugo. So the Aſtrologer.

Otherwiſe the Tradition was (which alſo Taruns conſidered) that the Foundation of Rome was laid in the third year of the ſixth Olympiad, the Sun and Moon then beeing in an Ecliptical conjunction, which defection was noted by Antimachus the Teïan Poet.

For the firſt Eclipſ, as his Tables (which are ſaid to bee thoſe of Hipparchus) directed him, it fell out in the firſt year of the ſecond Olympiad, upon the 23 daie of the Moneth Choeac, which anſwereth to the 24 of June at three a clock in the morning. Yet according to Tyche, Ptolomie's, and the King Alphonſus their Tables, the latitude was then ſo great that there could bee no Eclipſ at that time. So Sethus Calviſius and others. Nicolas Muller pretended, that this Eclipſ could not bee found out by the Prutenick Tables, but by the Friſian, which hee was then about (his own and more elaborate) hee promiſeth to account for it. Calviſius anſwereth, that the Prutenick Tables according to Copernicus his Hypotheſes were moſt exactly performed, and that hee doubted Muller could not ſtand to his word. Yet ſince that Muller hath calculated this Eclipſ, and found it to bee by his Friſian Tables, according as the Aſtrologer ſet down.

Henrie Bunting findeth it in the ſecond year of the ſecond Olympiad, one year later then the Aſtrologer. And this may ſeem to bee nothing out of the waie. For Dionyſius Halicarnaſsius reporteth, that Romulus as hee came not into the world, ſo hee went not out without an Eclipſ. Now Romulus reigned 37 years, at which verie time the Sun was Eclipſed, upon Saturdaie the 26 of Maie about 7 of the clock in the afternoon▪ the Sun then ſetting at Rome; and the greateſt abſurditie Calviſius could finde in this was, that it ſetteth off but 18 years for the age of Romulus at the building of Rome; which as hee think's could not make him mature enough for the importance of this undertaking; but conſidering all other circumſtances agree ſo well, the Acception is unjuſt enough.

For the other Eclipſ pretended to bee at the Foundation of the Citie. Nicolas Muller findeth that alſo in his Friſian tables, yet confeſſeth it could not bee ſeen at Rome; but in Aſia 'twas viſible hee ſaith, and ſo might bee known to Antimachus.

And this maketh ſomthing for the Aſtrologer, who (as Cicero citeth him) found the Moon at the Foundation in Jugo, that is, as Solin may ſeem to interpret it, in Libra; the rather, becauſ the Poët Manilius ſaith, that Rome was built in Libra. So Petavius: but Solinus (though hee knew not what hee ſaid) yet ſaith too, That the Sun was then in Taurus, which is demonſtrated by Bunting, and moreover, that it was in the twentieth degree; and therefore the more learned Scaliger and his Calviſius interpret the Aſtrologers in Jugo, to bee the ſame which is now ſaid in Nodo, which is as much as to ſay, that the Sun and Moon were then in Conjunction, as Muller ſaith well, and that the Sun was intra terminos Eclipticos, within the Ecliptick terms at Rome, but not ſo far as to make the defection viſible in that Horizon.

Howſoever the Aſtrologer according to his Calculation ſet down that Rome was built in the third year of the ſixth Olympiad, which Terence Varro took for his reſolution; and ſo reckoned from the Regifugium to the Palilia 244 years; Marcus Cicero, Titus Pomponius Atticus and the Emperor Auguſtus approving the Epilogiſms, and beſides them Plutarch, Plinie, Paterculus and others, and 'twas the received opinion; and is infallibly demonſtrated in Mercator's Chronologie, by eight ſeveral celeſtial Characters or Eclipſes, which calculated to Nabonaſſar's Aera fall even with the Aſtrologer. To ſay nothing of Cruſius, who hath don ſomthing to the ſame purpoſe, or Peter Appian, who evinceth the ſame (I ſaie not how truely) out of the Figure of the Heavens, which Turnus found (but as Julius Solinus deſcribeth it) at the laying of the Foundation, Verrius Flaccus in the Faſti Capitolini ſetteth down Rome built in the fourth year of the ſixth Olympiad, one year later; and the Canons of Eratoſthenes in the firſt year of the ſeventh Olympiad one year more, or rather but one in all; for the Regiſters of the Capitol agree with Cato, and hee differeth nothing from Varro, if Calviſius may bee Judge.

Therefore altogether neglecting Temporarius his moroſiſitie (who was ſo far out of conceit with Turnus, that hee would not believe that there was ever ſuch a man as Romulus) we ſay that Rome was founded in the third year of the ſixth Olympiad which was in the year of the Worlds Creätion 3198, and before the Incarnation 750.

CHAP. XI. Aera Septimanarum Septuaginta, the ſeventie Weeks.

THis Aera was fixed by the Angel Gabriel, Dan. 9. Seventie Weeks (ſaith hee to the Prophet) are determined upon the People, &c. verſ 24. Know therefore and underſtand, that from the going forth of the Commandment, to restore and build Jeruſalem unto the Meſſiah the Prince, ſhall bee ſeven Weeks, and threeſcore and two Weeks, &c. And after threeſcore and two Weeks ſhall Meſſiah bee cut off, but not for himſelf; and the people of the Prince that ſhall com ſhall deſtroy the Citie and the Sanctuarie, &c. And hee ſhall confirm the Covenant with manie for one Week, and in the midſt of the Week hee ſhall cauſ the Sacrifice and the Oblation to ceaſ, and for the overſpreading of abominations hee ſhall make it deſolate, even until the conſummation, &c. So the Angel.

The Weeks are to bee underſtood not of daies, but Years; and thoſe not of the Moon, but the Sun; and ſo 70 by 7 is 490 years, from the time of the going forth of the Commandment &c. unto the Abomination of deſolation. But where to begin or end this Epilogiſm, is the vexata Quaeſtio, as Scaliger cal's it, a queſtion that hath endured the greateſt controverſie, involved with circumſtances of ſuch notable intricacie, that a Scholar of verie great parts ('tis reported by one that knew the man) fell mad with ſtudying how to make this good.

Som reckon the Epilogiſm from Cyrus, others from Darius Hyſtaſpis, and ſom from the ſeventh, others from the 20 of Artaxerxes Longimanus, accordingly ending the Weeks, ſom at the profanation of the Temple by Antiochus, others at the deſtruction of the Temple by Pompey, or that of Herod, or elſ at the Paſſion.

The trueſt of the falſ, is that which begineth at the ſeventh year of Artaxerxes Longimanus, and endeth in our Saviours Paſſion: for this maketh a good account of the years. It was the opinion of the learned Bunting, Funccius, &c. but that which I perceiv to bee reſted upon, is the judgment of Scaliger followed by Calviſius, and this begineth the Epilogiſm at the ſecond year of Darius Nothus, and determineth it in the final deſtruction of Jeruſalem by Titus. For the Angel ſaith expreſly, that after ſeven Weeks and ſixtie two weeks, the Meſſiah beeing cut off, the holie Citie ſhall bee deſtroied &c. and that in the middle of the ſeventieth week the Sacrifice and Oblation ſhall ceaſ, and for an overſpreading of abomination, &c. which is plainly called by our Saviour, the abomination of deſolation, ſpoken of by Daniel the Prophet &c. and therefore no queſtion, but the feventie Weeks are to end with the Holie Citie. Their begining was to bee from the time of the going forth of the Commandment, &c. And this, though ſuch an one was given firſt by Cyrus, and thirdly by Artaxerxes, yet moſt purpoſely from Darius Nothus in the ſecond year of his reign. The 13 year of Darius Nothus is the 20 of the Peloponeſiack war by Thucydides that was the 92 Olympiad, and this was the 3538 from the Worlds Creätion, or 4302 of the Julian Period, therefore the 2 year of Darius Nothus was the 4290 of the Julian Period, and that was the 3562 from the worlds Creätion. The Cycle of the Sun was 6 and the Moon 15. And the Interval is expreſsly 490 years. For the Holie Citie was deſtroyed in the ſeventieth year of the Incarnation, which was the 4019 from the Worlds Creätion, and the 4783 of the Julian Period; the Cycle of the Sun was 23, and the Moon 14.

CHAP. X. Aera Alexandrea,

WHat time Seleucus began to ſucceed in his part of the Empire of Aſia, The Greeks diſuſing their Olympian account, ſet up a new Aera, which though it reckoned from the reign of Seleucus, yet it bare the name of the conquerour from whom it was called Aera Alexandrea Graecorum, or Syr • Macedonum. Seleucus began to raign twelv years after the death of Alexander, as appeareth by Alba • egnius and the Almageſt; which conſenteth alſo to Diodorus Siculus, who affirmeth that the firſt year of Seleucus was the firſt of the 117 Olympiad.

Therefore this Aera was fixed in the 4402 of the Julian Period, which was the 3638 from the world's Creätion; the Cycle of the Sun was 6, and the Moon 13. The Aera was fixed ſaith Scaliger (though Petavius will not yield it) by Calipus of Cyzicum, who finding that Meton's ciclus decennovenalis exceeded the Moon's Revolution one quadrant of a daie, put four of theſe together, and detracting from thence one whole daie for the quadruple exceſs of hours, gave an exacter account of the Lunations then before.

This Cycle the Author to the honor of Alexander began the 28 of June, in the Summer Solſtice at the new Moon, which followed the fight at Gangamele. And this was in the year of the world 3619 as the Eclipſ aſſureth which hap'ned eleven daies before, but becauſ this fell out to bee in the ſecond year of that Olympiad, Calippus altered his minde, and ſtayed nineteen years to make his Period concur; but Alexander deceaſing within ſeven years, the Aera could not begin till twelv years after, which was the firſt of the reign of Seleucus, and 3638 of the World.

CHAP. XI. Aera Dhilcarnian

IS the ſame with the Alexandrea Graecorum, and hath nothing proper but the Name, which it ſelf alſo is nothing but Alexander in other words as by the Arabick Geographer and otherwiſe 'tis made known. Dhilcarnain, that is, habentis duo cornua, as Albumazer's Tranſlator expreſſeth it. So Alexander was called with relation to the Ram in Daniel's Viſion as ſom divine, but then they are fain to read it Ailcarnain, not conſidering that it is not the word in Arabick as in Hebrew, for a Ram, the Arabians if they had meant thus, would have ſaid not Aiie, but Hamelcarnain; but let that paſs, for the word written in it's own language manifeſtly importeth no more then one that hath two horns.

So Alexander, ſaith Chriſtman, might bee called either for that his Empire was bipartite into Aſia and Syria, (which is not altogether ſo true) or otherwiſe, for that hee joined the Eaſt and Weſt together with Conqueſts, holding as it were the two Hornes of the World in his Victorious hands.

And this hee ſaith, becauſ as Hercules in the Weſt, ſo Alexander ſet up two Pillars for a non ultra to the Eaſtern World. The Arabians themſelvs ſaie more; For though the more commonly known Hiſtorians of this Conqueror Q. Curtius and Arrian out of his Ptolomie and Ariſtobulus take no notice of Alexander's falling in the Weſtern World, (Cedren excepted, whereſoever hee had it) yet the Arabick Geographer doubteth not to affirm, that hee was the man by whoſe appointment and Deſign that Iſthmos Gaditane • s was cut out, and the Atlantick Ocean let into the Mediterranean, ſo making that Streight or Fretum (therefore not to bee term'd Herculeum) now called the Sreights of Gibralter, or as it ſhould bee Gebal Tarec, that is Tarec's Hill, ſo called ſaith the Arabick Geographer from Tarec the Son of Abdalla, who having tranſported his Barbarians over the Streight, ſecured his Army with the Natural fortification of that Place. Geographus Arabs. 1. par. cl. 4.

But why Alexander ſhould bee called Dhilcarnain or habens duo cornua, Scaliger's reaſon is beyond exception, and which Petavius himſelf could not chooſ but commend. Alexander to raiſ himſelf a reputation of Divinitie, ſuborned the Prieſt to entitle him the ſon of Corniger Ammon, thenceforth the Cyrenians, who had formerly uſed to expreſs this Jupiter horned in their Coins, transferred this honor to the Conqueror, and ſo the reputed ſon, as the Father was known by the name of Corniger which when it came to the Arabians was to bee ſaid as here it is Dilcarnian.

CHAP. XII. The Jews Aera.

ALexander the Great with his Grecian Armie marching towards Jeruſalem with all intention of hoſtilitie, the High Prieſts and Levites came forth to meet him, all in their Holie Garments. The King beholding this reverent Aſſemblie, made an approch himſelf alone, and drawing near to the High Prieſt fell down and worſhipped. The Captains wondring to ſee the ſon of Jupiter Ammon, who had given command that all men ſhould worſhip him, himſelf to fall down to a Jew, Parmenion drew near and made bold to ask him the queſtion. To whom Alexander; 'Tis not the Prieſt ſaith hee, but his God whom I adore, and who in his verie habit appeared unto mee long ago at Dius in Macedonia, and encouraged mee in my undertakings for the Empire of Aſia. This don, the King aſcended the Temple, where Sacrifice firſt don to God, the prophecie of Daniel was brought forth, the high Prieſt turning to that place which foretelleth of a mightie Prince of Graecia that was to conquer the Perſians, which, the circumſtances well agreeing, the King readily applyed unto himſelf, and ſo departed verie well pleaſed, and full of hope, leaving the People to their Antient peace.Antiquitat. Lib. 11. So their Hiſtorian Joſephus; and the Book Taanith Cap. 9.

But it is added moreover by Abraham the Levite in his Cabala, that the High Prieſt by waie of acknowledgment made faith to the King, that all the children which ſhould bee born that year to the holie Tribe ſhould bee called by his Name; and moreover that from the ſame Time they would henceforth compute their Minian Staros, or Aera of Contracts, &c. fol. 3.

CHAP. XIII. AEra Dionyſiana Philadelphi.

A Celeſtial year is ſuch an one as keepeth touch with the Sun, the Months whereof begin at his entrance into the Signs preciſely, and eſpecially ſerving for the Prognoſtication of the Seaſons. Such a kinde of year Dionyſius an Aſtrologer in Egypt ſet up after the example of Metan and others; (as by Theon 'tis noted upon Aratus.) The Aera whereof hee fixed in the firſt yeare of the famous Ptolomie, ſurnamed Philadelph. 'Tis often cited in the Almageſt, which alſo giveth Teſtimonie that this Aera began in the 463 of Nabonaſſar's Thoſh, Ptolm. lib. 10. C. 4. & 5 Almageſti. which was the fourth year of the 123 Olympiad, anſwering to the 4429 of the Julian Period, which was the 3665 of the world's Creätion. The Cycle of the Sun was 5, and the Moon 2.

But neither was this this year of Dionyſius meerly coeleſtial, 'twas alſo civil, as Scaliger diſcovereth▪ yet of no greater uſe in Hiſtorie to reconcile one place in that golden book (as the ſame Autor termeth it) of Jeſus the ſon of Sirach. That wiſe man ſaith that in the 38 year when Evergetes was King, hee came into Egypt, &c. but how could that bee, ſaith Scaliger ſeeing this Ptolomie raigned but 26 years. To ſaie as ſom do that hee meant the years of his own life,Emendat. Temp. lib. 5. or the life of Evergetes, is rather to excuſe the Autor, then interpret him. And therefore 'tis to bee ſaid that hee referreth to the Dionyſian Account, in the 38 whereof hee might com into Egypt in the time of Evergetes. And therefore Petavius upon his Epiphanius firſt, and again in his Doctrina Temporum, had little reaſon to fall ſo foully upon the much more learned Autor of this and manie other admired Revelations.

CHAP. XIV. AEra Hiſpanica.

JƲlius Caeſar in the fourth of his Dictatorſhip, appointed his Mathematicians to the Correction of the Roman Year;Dion lib. 11. which is the begining of the Julian Account. The The 283 whereof Cenſorinus ſaith, was the 1014 of Iphilus, and that the 986 of Nabonaſſar. Therefore the Julian Account began the 703 of Nabonaſsar which was the 4669 of the Julian Period, and 3905 from the Worlds Creätion. The Cycle of the Sun was 21, and the Moon 14. Seven Years after, and 38 before the Nativitie of Chriſt, the Spaniards beeing brought under the ſubjection of the Empire, received alſo this form of year; their Aera from that time forth bearing Date from hence: which though it was the fifth of Auguſtus, yet the Style went in the Dictators Name; and ſo the King Alphonſo would bee underſtood in his Tables, when hee calleth this Term Aera Caeſaris, meaning the Dictator.

CHAP. XV. Aera Actiacae Victoriae. &c.

CAEſar Auguſtus having triumphed over Antonie and Cleopatra in the battel of Actium, 〈 in non-Latin alphabet 〉 ſaith Dion, became himſelf to bee Monarch of the World, 〈 in non-Latin alphabet 〉 , &c. inſomuch that hee gave command that the Empire ſhould begin to compute their Acts from this daie's Achievment; which was the ſecond of September by Dion. It was the year of the World 3919, and 4683 of the Julian Period; as otherwiſe, and alſo by an Eclipſ noted in the Faſti Seculi, 'tis manifeſt; yet by the decree of the Senate, this Aera was fixed in the deſtruction of Alexandria, which was taken Auguſt the 29, of the year following, 'twas the 16 Julian year, and the 294 from the Death of Alexander.

Till this time the Egyptian account meaſured by Nabonaſſar's year, conſiſting of 365 daies, without anie intercalation of the odd hours; in the place hereof the Julian form ſucceeded; And becauſ the Egyptians called everie daie in the year by the Name of ſom God, which were therefore called 〈 in non-Latin alphabet 〉 , and everie year of their Luſtrum's or Quadriennals in like manner, which were therefore called 〈 in non-Latin alphabet 〉 , Anni Deorum, theſe years were henceforth called in honor of Auguſtus, Anni Auguſtorum Deorum, or Anni Auguſtorum, as 'tis recorded by Cenſorinus, who onely mentioneth them by this Name.

This Aera Actiaca continued in uſe till the time of Diocleſian, who having gained himſelf an Opinion of Wiſedom and Fortune among his People, thought himſelf worthie from whom the Computation ſhould now begin, which was don. It was therefore called by thoſe of the Empire Aera Diocleſianea; but by the Chriſtians Aera Martyrum Sanctorum, from the great Paſſion of Saints in the 19 of this Emperor's Raign, wherein more then one hundred fortie and four thouſand Chriſtians ſuffered perſecution in Egypt. Thus Ignatius the Patriarch of Antioch anſwered Scaliger by his Letters; Vir, ſaith Scaliger, quo doctiorem Oriens noſtro ſeculo non tulit. But the Aera Martyrum and that of Diocleſian begin at the ſame time; as Chriſtman upon his Alfraganus proveth out of Abull Haſſumi an Arabick Hiſtoriographer. And to aſſure the beginning of Diocleſians Aera, Theon upon the Almageſt noteth an Eclipſ of the Moon at Alexandria, Theon. Hypom. 6. in Ptolem. Almag. p. 248. 〈 in non-Latin alphabet 〉 , and in the 81 year of Diocleſian, and 1112 of Nabonaſſar. Aſhyr the 29, and 6 of Phamenoth, and this Eclipſ, exacted to the Julian form, hapned November 25, a little after midnight, in the year of the World 4313, and 364 from the Incarnation; the Sun was in the 5 of Sagittarie. Therefore Diocleſian's Aera was fixed in the 1032 of Nabonaſſar, which was the 284 from the Incarnation. Therefore as it is called Aera Martyrum, it referreth not to the perſecution in the 19 of Diocleſian, but to that of his firſt year, wherein Diodorus the Biſhop celebrating the Holie Communion with manie other Chriſtians in a Cave, was immured into the earth, and ſo buried all alive. Euſebius in Diocleſian.

This Aera is uſed by S. Ambroſe, Epiphanius, Evagrius, Hermannus, Contractus, Bede and others. It ſtood in common Chriſtian uſe, until the times of Dionyſius the Abbot, who in ſtead hereof brought in the Aera of Chriſt's Incarnation, ſo that (as Peter Aliac, our Bede, and others) the Chriſtians did not uſe to reckon by the years of Chriſt, until the 532 of the Incarnation, yet Scaliger may bee ſeen, De Emend, lib. 5. p. 495. & p. 496. & p. the 18 of his Prolegomena.

Nor is it to bee thought, ſaith Chriſtman, that this Aera Martyrum was utterly aboliſhed, except we mean it of Rome; for ſaith hee 'tis yet in uſe among the Egyptians, Arabians, Perſians, Ethiopians, and generally the Eaſtern men.

Scaliger ſaith it once and again (how truly I doubt) that it never was but as it ſtill is uſed in the Egyptian and Ethiopian Churches: No doubt,, but that it was moſt proper to Egypt where it firſt began, for which cauſ it is called by the Arabians Teric Elgupti the Aera Aegyptica. From the Egyptians the moſt part of the world received it, though the Abaſſines or Ethiopians in a directer line, as whoſe Patriarch and Religion is ſubject to that of Alexandria. The Ethiopians call it the Anni Gratiae.

CHAP. XVI. Aera Chriſti Nati.

DIonyſius the Abbot who as wee ſaid was Autor to the world of accounting by this new Aera, infinitely more concerning then that of Diocleſian, fixed the ſame in the 4713 of the Julian Period which anſwereth to the 3950 year from the World's Creätion, ſo that the Anni Chriſti were not in uſe of Computation till the 532 year after the Nativitie, as it was fixed by Dionyſius. This Dionyſian 〈 in non-Latin alphabet 〉 the more accurate in Chronologie finde to bee at fault, but not themſelvs agreeing upon the difference. To ſaie nothing of the Biſhop of Middleburgh, who affirmeth that this Aera was behinde-hand with the true Nativitie 22 years, and that S Paul himſelf had revealed this to him, though afterward hee changed this opinion, S. Paul it ſeem's not beeing in the right, and believed that this Aera was ſo far from beeing 22 years behinde, that it was two years before-hand with the truth. Capellus laboreth to prove that it is a Metachroniſm of ſix years, Kepler of five, Decker of four, others of three, Scaliger of two, who demonſtrateth, as hee himſelf thinketh, that the firſt year Dionyſian of Chriſt ought to bee reckoned the third Learned Bunting one of the firſt who took this exception, demonſtrateth that the difference is but of one year. Hee proveth it thus. Taking for granted out of S. Luke, that the thirtieth year of Chriſt is Synchronical to the fifteenth of Tiberius. Hee noteth an Eclipſ of the Moon ſet down by Tac • tus in the firſt year of Tiberius, the two Sexti, Pompeio & Apuleio Coſs. This Eclipſ hapned upon Thurſdaie the 27 of September, in the 4727 of the Julian Period, which was the 3963 from the Worlds Creätion. And ſeeing, as moſt certain it is, that this Eclipſ fell out in the firſt year of Tiberius, and that the fifteenth of Tiberius anſwereth to the 30 of our Saviour's age, it followeth, that the firſt of Tiberius was the fifteenth of our Saviour; and the firſt of our Saviour was the 4712 year of the Julian Period, one year ſooner then the Dionyſian 〈 in non-Latin alphabet 〉 , or, as it may bee, the verie ſame; for 'tis doubted what S. Luke meaneth by 〈 in non-Latin alphabet 〉 ; our own Tranſlation rendreth, that Jeſus began to bee about thirtie years old, &c. which conſidering, and that the firſt of Tiberius was but the begining of a year, the difference may ſeem to com within compaſs of ſom reconciliation.

For the time of the year. The Alexandrian, and therefore the Ethiopian and Armenian Churches deliver that our Saviour was born the 6 of Januarie, the ſame daie hee was baptized, accordingly they celebrate both the Feſtivals in one daie of the Epiphanie, which for that it hath been of ſom ſtanding in thoſe parts, prevailed ſo far with Cauſabon, as to forſake the more received opinion, but not conſidering how ſlenderly this Tradition pretendeth. Som queſtion of of old there was in the Church of Alexandria (ſo their Clement reporteth) as concerning the daie of this Nativitie. To reſolv this doubt they obſerved this courſ: The daie of his Baptiſm ſuppoſed, which as wee, they held to bee the Epiphanie, they ſuppoſed alſo out of the forequoted place of S. Luke, that our Saviour was born and Chriſt'ned the ſame daie, for that hee was 30 years old when hee was baptized. Their concluſion therefore was, that our Saviour was born the ſixth of Januarie, which how conſequent it is I need not ſaie. The forenamed Biſhop of Middleburgh ſetteth down our Saviour born in April. Beroaldus thinketh, hee was born about the begining of October. So Scaliger; Calviſius about the end of September. As for the daie ſaith Scaliger, Vnius Dei eſt, non Hominis definire: and Hoſpinian perſuadeth, that the Chriſtians did not celebrate the 25 of December, as thinking Chriſt was then born, but to make amends for the Saturnalia.

How much better had it been for theſe men to content themſelvs with the Tradition of the Church, then by this elaborate unfruitful ſearch to entangle the Truth.

The Religion of this 25 daie, though Scaliger ſaie it, non eſt nupera neque novitia, 'tis Apoſtolical by the Conſtitutions of Clement. &c.

Antiquitat. Lib. 11. Nor doth Chryſoſtom's Oration ſaie much leſs. The Catholicus Armeniorum in Theorinus Dialogue make's this good by Antient Monuments brought from Jeruſalem to Rome by Titus Veſpaſian; or if this Autoritie could bee rendred ſuſpicious, wee cannot elude the Perſian Ephemeris, nor the Aſtronomical Tables of Alcas, in both which our Saviour is ſet down born the 25 of December. And truely the ſtrange and rare poſition of Heaven at this Nativitie, doth not a little reinforce my belief, though otherwiſe not much given to admire matters of this nature; for Cardan finde's it in the Figure of our Saviour, there hapned this daie a Conjunction of the two great Orbs, which is of that kindle, which Nature can ſhew the World but once, except the World endure more then fourty thouſand years.

CHAP. XVII. Aera Paſſionis Dominicae.

NO leſs queſtion hath been made about the Year of our Saviour's Paſſion, then that of his Nativitie. Thus much is certain, That hee ſuffered upon Fridaie the fourth of Niſan.

Not to take notice of the Acts of Pilate cited by the Hereticks in Epiphanius. Clemens of Alexandria delivereth, That our Saviour ſuffered in the 16 of Tiberius, and 25 of Phamenoſh, which anſwereth to the 21 of March; but our Saviour ſuffered upon Fridaie, therefore the Dominical that year was E: but the 16 of Tiberius had 11 for the Cycle of the Sun, therefore the Dominical Letter was not E, but A: therefore either the Paſſion was not upon that daie, or elſ it was not that year.

Epiphanius affirmeth that our Saviour ſuffered the 20 of March, but hee ſuffered (as before) upon the feria ſexta, therefore the Dominical muſt bee D, for otherwiſe Fridaie could not fall upon March the 20. This hap'ned Anno 19 of Tiberius; but the Cycle of the Moon for the year was 15, therefore the Paſſover that year was not celebrated March the twentieth, but the fourth of April, and feria not ſexta but ſeptima.

Manie other forms of this opinion are ſet down by the Antient, but which will not endure the touch of theſe Characters.

Phlegon Trallianus noteth an Eclipſ of the Sun the fourth year of the 202 Olympiad, the moſt horrible that ever was. No man ever doubted but this was that which the Scripture noteth at our Saviour's Paſſion, obſerved alſo by the Aſtronomers in Egypt, reported to have ſaid thoſe words, Aut Deus Naturae patitur, &c. The Reverend Father Dionyſius may bee ſeen in his Epiſtle to Polycarpus and to Apollophanes, but who when hee ſaith, that this was don by the Interpoſition of the Moon, doth not a little betraie his Tradition; for the Sun and Moon were then Diametrically oppoſed, and the Moon her ſelf totally Eclipſed in Libra to the Antipodes of Jeruſalem; therefore the Eclipſ was ſupernatural.

The fourth year of the 22 Olympiad anſwereth to the 19 of Tiberius, and the 33 of the Nativitie, which was the 4745 of the Julian Period, and 3982 of the World, in the 78 Julian year, and 780 of Nabonaſſar; and becauſ it was feria ſexta, therefore it was the third daie of April, there hapning the verie ſame daie a natural Eclipſ of the Moon in the 11 of Libra, which began at Jeruſalem at 5 of the clock and 49 minutes in the afternoon. Therefore this daie was exceeding terrible, for the Sun was totally once, and the Moon once totally, and twice Eclipſed.

CHAP. XVIII. Hegira Muchammedis.

MAhomet having introduc'd a new Superſtition, which the men of Mecha impatient (as all other of alteration) reſented not, was forced to flie that place. This flight of his, or perſecution, as hee had rather it ſhould bee thought, in alluſion to that of Diocleſian, and compliance with the Chriſtians Aera Martyrum, was called Hegira Muchammedis, that is 〈 in non-Latin alphabet 〉 , or the flight of the perſecuted Prophet. It fell out upon Fridaie the 16 of Julie, and 622 of the Incarnation, begining (as their years are Lunar) from the new Moon of that time, but which they account not as others from the Conjunction it ſelf, but from the Horning, which is the cauſ why they ſet up in their Steeples a Creſcent, as wee a Croſs in ours. From this Aera Fugae Muchammedanae they reckon their years.

CHAP. XIX. Aera Jeſdigerdica.

THis Aera was fixed, ſaith Albumazar, Anno Hegirae 11, Rabie prioris, 22. fer. 3. which anſwereth to the 16 of June, Anno Chriſti 632, ſo called from Jeſdagerd the laſt Perſian King, in whom that Empire ſaith Haithon the Armenian, was loſt the ſame year of our Lord unto Othman the Saracen; to bee reckoned not from the inauguration as Alphraganus and Iſaac the Monk and ſom others, but from the death of Jeſdagerd.

The Perſians begin their year at the Vernal Aequinox accurately obſerving the Sun's entrance into the firſt point of Aries, which daie they call Neuruz, that is, Novus dies; from ruz, which in their tongue ſignifieth a daie, and Neu, novus, new; entertaining this time with great ſolemnitie, which they hold ſo ſacred, that no Matrimonie there is accounted legitimate if not contracted in the Spring.

Now, becauſ the Aegyptian year, to which that Aera did applie, ſtill anticipated the Sun's motion, and gave an unjuſt account of the Equinox, the Sultan of Coraſan or Meſopotamia, appointed eight of the moſt learned Aſtrologers of that age (amongſt whom Aben ſina or Avicen was one) to make an exact determination of the Tropical year, which was don as they could. This new form was fixed in the Aequinox obſerved by them, the Sun entring the firſt point of Aries, Thurſdaie the 18 of Phrurdin at two of the Clock in the afternoon, in the 448 year of Jeſdagard, and 471 of the Hegira, which was 1079 of the Incarnation according to Dionyſius. The Cycle of the Sun was 24, the Moon 16.

This Aera from the Style of the Emperor was called Gelalaea, that is, Aera Auguſta or Imperatoria, as that word ſignifieth in the Perſian Dialect.

CHAP. XX. What is Proleptical, and what Hiſtorical Time.

HIſtorical Time is that which is deduced from the Aera Orbis Conditi. Proleptical is that which is fixed in the Chaos: The Jews call it tempus Tohu, as the Chaos is called by their Moſes, Gen. 1. So the new Moon which they ſuppoſe to bee upon the ſecond of the fix daies, that is, if the Luminaries had then been, they call Novilunium Tohu, for that as yet there was neither Sun nor Moon.

The firſt example of Proleptical Time was given by the Greek Church, who in their Computations follow the Holie Scripture of the Septuagint. Therefore their Aera Orbis Conditi is ſixed in 5500 year Ante Chriſtum Natum. Their more Artificial men, perceiving that this vaſt Epilogiſm was good for ſomwhat elſ, beſides the meaſuring of Times, applied it to the Characters, and they found that divided by 19 and 28, it gave the Circle of the Sun and Moon, but divided by 15 it gave not the true Indiction; therefore they added 8 to the ſumm, and ſo it became a Technical or Artificial Period, comprehending the three Characters, and becauſ it ſuppoſed 8 years of the Tohu, it was Proleptical; but which the Times following not conſidering reckoned Hiſtorically, as if the Aera Orbis had then been fixed; but are thus to bee corrected.

This Account is uſed by the Maronites, Grecians, and generally by the Eaſtern Church, it is called Aera Graecorum, or more properly Periodus Conſtantinopolitana, from the Seat of the Empire, where it may ſeem to have been deviſed.

By this Example Scaliger made up his Julian Period, which it ſelf alſo, as this, conſiſteth of Time, partly Hiſtorical, and partly proleptical.

CHAP. XXI. Conſidering the Cauſſes of that infinite Varietie which is found to bee amongſt Chronologers.

FRederick Huſman in his Epiſtle to the Elector Palatine reckoneth up 40 ſeveral Opinions concerning the Connection of thoſe two famous Aera's; this of Christi Nati, and that other of Orbis Conditi. And I doubt not but this diverſitie might bee redoubled if anie bodie would undertake that ſuch frivolous pains.

The extremeſt varietie is that of the Greek and Hebrew Scripture, making a difference of two thouſand years; an occaſion juſtly taken by ſom equally to diſparage the autoritie either of the one or the other. For it cannot bee but that this Epilogiſm muſt bee detracted from the Hebrew, or ſuperadded to the Greek, there beeing no mean waie of reconciliation. But certainly, the Hebrew (though I hold it not ſo everie waies incorrupt, as if not one jot or title of the ſame ſuffered the common fate of time) yet I believ it to bee the Original, and by the incredible diligence of the Maſora, ſubſervient to the greater providence of God, to retain more of it's own puritie, then anie other Scripture whatſoever; and therefore that it reſteth in the Greek Tranſlation, to account for this difference: yet neither do I think that choice Aſſemblie ſo neglected by God in a matter ſo importantly cared for by him, as to recede ſo fouly from their Original.

I rather caſt this corruption upon the dregs of Time, aſſuring my ſelf that this impoſture was put upon us by the Helleniſts, thoſe among them who affected that antient Hereſie of the Chiliaſts; the conceit whereof I affirm to bee the occaſion of this corruption.

Other differences in that Connexion have theſe leſſer Cauſſes.

That profane Hiſtorie maketh no certain account of Time before the Olympiads.

That in the Romane affairs (a moſt important piece of Hiſtorie) the Conſulſhips are not regiſtred in the Faſti with that diſtinction and care as was neceſſarie, experience whereof hath been made by the induſtrious examinations of Onuphrius and Cuſpinian.

That the Hiſtorians themſelvs generally did not conſider ſo much the deſignation of Time, otherwiſe then with a reference to their own Aera's, which were but uncertainly fixt.

That manie of them wrote not the Hiſtorie of their own Times.

That ſom of them took libertie to relate thoſe things incluſively, which others related excluſively.

That ſeveral Nations reckoned not by the ſame form of years. That all Nations not Chriſtian, affected an Opinion of greater Antiquitie then their own beginings, endevouring therefore to leav the Storie of their riſing as poſſibly uncertain to poſteritie, as in them laie. So the Egyptians tell us of Heroes paſt, who by their reckoning reigned long before the world was made; which they ſaie with as much credit, as the Indians tell us, that they have out-liv'd four Suns alreadie, and that this which wee have is the fifth from their begining: To ſaie nothing of Janbazar Tſareth and Roani, men that lived before Adam's time, as the book Heubattiſh make's report, and that one Sombaſher was Adam's Tutor.

But the greateſt cauſ of all is for that Profeſſed Chronologers of our own times, ſuch as Funccius, Beroaldus, Bucholcer, nay Satian, Baronius, Torniellus, and Gordon themſelvs were altogether unacquainted with anie Artificial waie of this work, not knowing how to make application of Natural and Civil Characters to the aſſuring of Times. One of the firſt who began to know what was to bee don in this matter, was the moſt learned, and perceiving Mercator, who Inſtituted a Chronologie by waie of Demonſtration Aſtronomical. To this begining, ſomthing by Crentzeim was added; but verie much more by Bunting the Autor of a moſt elaborate Chronologie, demonſtrating by the Characters of Eclipſes, the Sun and Moons Circles, and with Calculation of everie Eclipſ ſince the world began.

But this Art hath received greateſt perfection from that excellent work of Scaliger de Emendat. Temporum, upon whoſe grounds Calviſius hath erected a moſt incomparable Chronologie for demonſtration of time by Eclipfes, and Cycles of the Sun and Moon ſeverally applyed to everie year, yet wanting ſo much to accompliſhment as may ſeem to bee added by the incredible pains of Helvicus; who excelleth Calviſius (though otherwiſe excelled by him) in Synchroniſmes infinitely added, and the application of the Julian Period, which why Sethus Calviſius ſhould not meaſure is verie much to bee marvelled. Theſe two therefore put together make up Chronologie everie waies abſolute, and brought to ſuch a perfection as needs not to bee added unto; for though I doubt not, but that even thoſe alſo are ſomtimes failing, as for ſom other neceſſarie and unavoidable defects; ſo alſo for that they are not throughly adviſed, whoſe Tables Aſtronomical they beſt and moſt ſecurely may follow. Yet I aſſure my ſelf the differences cauſſed by this is but verie ſmall and inſenſible, that it cannot bee much amended though never ſo much care ſhould bee taken, and that by tampering it may bee made much worſ, as by the learned, infinite and equally unprofitable pain of Petavius, is too well known. Therefore good it were, that Chronologie brought to this degree of complement, might exſpect no extremer hand, but beeing ſtampt with the impreſſion of ſom publick autoritie, might go currant in general Opinion, without farther clipping or defacing upon whatſoever ſpecious and pretending reformations.

CHAP. XXII. Of Canon Chronological.

THe deſignation of Time ſecundum intervalla, the Chronologers call Canon: which if it ſet the Aera's down ſingly is termed Canon, 〈 in non-Latin alphabet 〉 : if it make a Connexion of them, 〈 in non-Latin alphabet 〉 .

An Example of the firſt is,   Anni From the Aera of the Julian Period Unto that of Orbis Conditi 764. Unto the Ʋniverſal Deluge 2419 Unto the Birth of Abraham 2711 Unto the Deſtruction of Troy 3530

An Example of the ſecond is,

The Creätion fell out in the 764 of the Julian Period. The Flood came upon the earth Anno 1656 of the Creätion, and 2420 of the Julian Period. Our Saviour Chriſt was born Anno Mundi 3949, Anno Period. Jul. 4713, Olympiad 194, and 748 of Nabonaſſar.

This Connexion of things is called Synchroniſm, whether it bee of the intervals themſelvs, or together with the Storie.

An error committed herein is called Anachroniſm: and either ſaith too much, and that is a Prochroniſm; or too little, and that is a Metachroniſm.

אשור

THe Land of Aſhur was ſo called, from him that firſt planted a Colonie from Babel in thoſe parts, whoſe name was Aſhur the Son of Sem. It is the opinion of that learned Rabbin Don Iſaac Abarbinel, in his Commentaries upon the firſt Book of Moſes, called Bereſhith in Paraſha Noach, fol. 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 that is, Aſſur the ſon of Sem dwelt in Aſsyria, and from his name it was ſo called. To this opinion among the Antient Greeks, onely Eratoſthenes attain'd, as hee is introduced by the Scholiaſt of Dionyſius the Alexandrian, a Geographical Poet, his words are 〈 in non-Latin alphabet 〉 . Among the Modern Suidas hath embraced this conceit there, where hee pleaſeth to retract his own, in the word 〈 in non-Latin alphabet 〉 . So alſo amongſt manie others, Gemma Friſius for the Latine Writers, in his 22 Chapter of the Diviſion of the Earth: from the Jew Joſephus, who alſo favoureth this Aſſertion. The Etymologiſt therefore, who ever hee were, hath deceived himſelf in aſſigning the Etymon of this word Aſſyria, 〈 in non-Latin alphabet 〉 &c. vide Etymologicum magnum in voce 〈 in non-Latin alphabet 〉 Heſychium in voce 〈 in non-Latin alphabet 〉 . while hee forgeth this diſtinction between it and Syria; that Syria ſhould bee that part of Aſia which was overwhelmed in the Deluge, and was therefore ſo called 〈 in non-Latin alphabet 〉 (which alſo are the words of Heſychius) but Aſſyria, ſaith hee, was that part which having eſcaped the Flood was ſo called from α the Particle Privative, 〈 in non-Latin alphabet 〉 But this is a Fable befitting the Greeks, whoſe Nation hath been ſeriouſly taxed by its own Autors, for their luxurie of invention in fabulous diſcourſes.

In the next place wee are to free the Deſcription inſuing from the equivocation and ambiguitie of the word Aſſyria, which is ſomtimes taken for it ſelf, at other times for the whole Region of Syria; in that ſenſ comprehending in it more then it ſelf, to wit Paleſtine, Syrophoenicia, Syria, Damaſcena, Arabia, Meſopotamia, Babylonia, Chaldoea, ſomtimes more, ſomtimes leſs, according to Strabo & Plinie, and manie others. But our Maſter Ptolomie to deliver the delineations of the world from the Ataxie and confuſions of the Antients, dealt more accurately in his obſervations.Ptolemaeus Aſiae tab. 5. cap. 1. Hee therefore in his firſt Chapter of the fifth Table of Aſia, deſcribeth our Countrie in this manner, 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 . 〈 in non-Latin alphabet 〉 , &c. In which deſcription Ptolomie hath vindicated this Countrie to her proper limits; aptly ſequeſtring Aſſyria from the reſt, comprehending the Countrie within the confines of the great America upon the North, Meſopotamia upon the Weſt, Suſian upon the South, and Media towards the Sun riſing. The chief of Ptolomie's followers in this are Dominicus Marius Niger, in his Geographical Commentarie upon Aſia; whoſe words I forbear to inſert, becauſ they are but the meer Metaphraſe of the deſcription alreadie given. Beſides him Pag. 159. Tigurinae editionis. Vadian hath don the like in the Chapter which treateth of the Situation of Aſſyria. So alſo Gemma Friſius in his 22 Chapter of the Diviſion of the Earth, and Marcianus Heracleotes, who in the deſcription of Suſian the Province,Marcianus Heracleωtes in cap. 〈 in non-Latin alphabet 〉 . thus writeth; 〈 in non-Latin alphabet 〉 . Hee ſaith that the North limit of Suſian is Aſſyria: and Ptolomie had ſaid before, That the South limit of Aſſyria was Suſian. The agreement of theſe Autors I oppoſe to the diſtraction of others, in reading whereof diligent heed would bee taken of the ambiguitie of the word Aſſyria, leſt the Reader not beeing ſufficiently cautelous, might happily bee then leaſt acquainted with the Countrie, when hee hath travelled moſt about it.

Longitudo & Latitudo Aſſyriae.The Latitude of Aſſyria is Northern, cutting off from the Equinoctial towards the Pole Arctick an Arch of a greater Circle, containing about 5 degrees and ⅓ from the 34 degree to the 39 and 20 ſcruples. The Longitude accounted in the middle Line, from the great In the aſſigning Geographical Longitude, wee finde an obſervable difference. The Moderns accounting from the Iſles called Azores, guided by the variation of their compaſs: the Arabians account from the Pillars of Hercules, or the Streights of Gebaltarck, corruptly called Gibralter; Titus-Abelfeldea, Som alſo from Arius under the Line, and others otherwiſe: but Ptolomie from the fortunate Iſles, and him here wee follow. Meridian of the World, is from the 78 degree to the 84. In aſſigning this Poſition, wee wee have rather inclined to Ptolomie, then the modern conjectures of later Writers; for though inſtruments bee more exact, and men's experience more univerſal, yet what ſhall all that do, cùm jam Seges ubi Troia fuit & Ninus in ipſa Nino requiratur: when 'tis brought to ſuch ruine, that if the founder himſelf ſhould riſe again, Ninus would ſcarce finde Ninive, through hee ſought it in it ſelf. According therefore to the Longitude and Latitude aſſigned, The ſite of this Countrie is in the North part above the Torrid Zone, between the Tropick of Cancer, and the Arctick Circle, under and about the fourth Clime: the longeſt daie beeing ſom 14 hours, and one ſecond part. This Situation is approved by Rabbi Abraham in his deſcription of the Climes, his words are theſe, 〈 in non-Latin alphabet 〉 that is, The fourth Clime begineth at the end of the third, to the Latitude of 36 degrees of the equal line in the North portion, and his daie is fourteen hours and one ſecond, and paſſeth through Aſſur. So far the Rabbin. Wee conclude therefore, That the poſition of this Region is an Oblique Sphear, whoſe Phaenomena are theſe: They enjoie, as wee do, both a Vernal and Autumnal Equinox, the Sun beeing in Aries and Libra. Their ſite is in the South part of the North temperate Zone, therefore their air is pleaſant.Vitello Alhazen. The Sun never culminate's in their Senith point, that beeing placed beyond the Tropick of Cancer, which is the extremeſt circle of the Sun's Motion in his Northern declination. And becauſ the Opticks teach, that everie Opacous bodie projecteth his Shadow to a part directly oppoſite to the bodie luminous, therefore the Sun beeing either in the Northern or Southern Signes, their ſhadowes are never directed to the South, but contrariwiſe: therefore they are Heteroſcii. Laſtly, they have the Pole Artick alwaies elevated, and the Antarctick alwaies hid.

For the Aſtrological ſite of this place, it is comprehended within the firſt Quadrant, in the part Oriental and Meridional, and is therefore ſubject to the ſecond Triangle under the Dominion Taurus, Virgo and Capricorn, the Planetarie Lords beeing Saturn and Venus Oriental: in regard of whoſe rule in that earthly Triplicitie, the inhabitants muſt needs bee of a diſpoſition wanton and laſcivious, in apparel gorgeous, in Religion Idolaters: And becauſ the Aſſyrian in ſpecial is ſubjected to Virgo, and her influence is Mercurial, therefore our inhabitants muſt bee great Aſtronomers. Thus Ptolomie, Cardan, &c. But whether it bee ſo or no, let their Ghoſts diſpute before Minos and Rhadamanthus. Thus much is certain, That the manners of the Antient inhabitants moſt aptly correſponded with this Prognoſtication, and if anie urge the contrarie at this daie, theſe Autors may eaſily finde an anſwer; that beſides the tranſlation of the Perigaeum and Apogaeum of the Planets, the preceſſion of the Equinox, and the Suns leſſer Excentricitie, 'tis apparent that the Signs in the eight Sphear have forſaken their places in the firſt Moover; Aries now beeing in the dωdecatemorie of Taurus; and Piſces in the place of Aries. And ſo much may ſuffice for the general application of Theoretical Geographie, to the Practical deſcription of this Countrie. Before wee enter the particular parts, our diſcourſ ſhall tread awhile upon the Borders; Where firſt on the North part wee meet with the Armenian Mountains, which might have been ſlightly paſſed over, but that they ſhew the place where once Noah's Ark reſted. That it reſted in Ararat, or Armenia, Moſes beareth witneſs; that it reſted in that part of Armenia, wherein wee have placed it, may bee a conjecture not without probabilitie, becauſ Ptolomie placeth the Countrie Gordiena directly upon the North adjoining in Situation to theſe Mountains. Now that Countrie was ſo called from the Gordiaean Mountains, upon which the Ark reſted, as is approved by a double Paraphraſe of two Antient Chaldeans, Jonathan the ſon of Ʋziel, and Onkelos; the one tranſlating that Text of Moses, to wit, 〈 in non-Latin alphabet 〉 the Mountain of Ararat by 〈 in non-Latin alphabet 〉 Cardu, the other by 〈 in non-Latin alphabet 〉 Cardon, 〈 in non-Latin alphabet 〉 Elias in Methurgeman. both entending the Gordiaean Mountains (whereof Strabo and Curtius diſcourſ) Elias alſo in his Methurgeman allowing their interpretation.

Of theſe Mountains Stephanus maketh mention in his Book De urbibus. So alſo Elmarinus the Arabian tranſlated by Erpenius, and another of that Nation whoſe name is unknown, cited by Schickard in his Taric of the Kings of Perſia. The later thus writeth, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 that is, This is (Mount) Godius, upon which that Ship reſted, that Ship of Noach, on whom be peace. But whereas this Autor calleth the Mountain Godius, Schickard admoniſheth that it is an error of the Tranſcriber, who in ſtead of 〈 in non-Latin alphabet 〉 Gordi writ 〈 in non-Latin alphabet 〉 Gadi. It is apparant then that the Ark abode upon the Gordian Mountains; but where or upon which, that is yet doubtful.

Rabbi Benjamin Tudelenſis who travelled through all parts, to viſit his Countrie-men the ten Tribes diſperſed, 〈 in non-Latin alphabet 〉 Rab. Benjamin in Itinerario. citante Schicha • do. giveth notice in his Itinerarie, that the place where the Ark reſted is four miles diſtant from Gezir Ben Omar, and that is an Iſle Situate in the mid'ſt of Tigris, at the foot of the Mountains of Ararat. The Armenians alſo deſign the place, urging Tradition for a certain Mountain heretofore called Gordie, but now Gibel Noe, as Andrew Thevet intimateth in theſe words:

Au reſte quelques Chreſtiens Levantins, entre autres, La Coſmographie Univerſelle Livre. 8. Chap. 15. les Armeniens & Caſpiens mainetiennent que ceſte Arche s'arreſta en la Montaígne que l'on nommoit jadis Gordie, à preſent dit par aucuns du païs, Gibel Noe.

Wee have alſo thoſe among the Moderns, who have placed this Mount under a peremptorie Longitude and Latitude as a thing ordinarily known: yet for ought I perceiv, Poſteritie in this hath obteined of Antiquitie nothing more then the verie name, and that is 〈 in non-Latin alphabet 〉 , by the Teſtimonie of Nicolas of Damaſcus, not Lobar, as Epiphanius: Joſephus 〈 in non-Latin alphabet 〉 . à c. 4. though Junius would correct the other by this. It was called 〈 in non-Latin alphabet 〉 , from 〈 in non-Latin alphabet 〉 birath, which in the Armenian tongue ſignifieth properly anie ſtately Edifice, ſuch as this vaſt Veſſel might ſeem to bee: In after times 'tis like they called their Ships by the ſame name, and thence the Greeks traduc'd the ſame ſignification: for ſo Suidas, Heſychius, and the Etymologiſt conceiv of this word 〈 in non-Latin alphabet 〉 , that it often is taken for 〈 in non-Latin alphabet 〉 ; and therefore Lycophron in his Caſſandra calleth the Argonavis 〈 in non-Latin alphabet 〉 .

In this conjecture that it may paſs the better, know that great Scaliger hath born his part, as the Reader may finde in his notes upon the Greek fragments,Scaliger in Notis ad Fragmenta. pag. 40. added as an appendix to his admired induſtrie in the Emendation of the Times. Thus much ſhall ſuffice for our abode in the North of this Countrie, where the Reader may pardon our long tarrying for Noah's ſake.

Upon the Eaſt, as was ſaid, this Region is bounded by the Medes, in ſpecial by the mountain Zagros, whereof a moſt Antient Geographer maketh this mention, 〈 in non-Latin alphabet 〉 , &c. 〈 in non-Latin alphabet 〉 . Upon the South wee ſhall finde firſt Suſian, the Province ſo called from the Metropolitane Citie Suſis; which the Etymologiſt ſaith, might bee derived from Suſia, ſignifying in the Syrian tongue a Horſ, for that this place afforded good Horſes. 〈 in non-Latin alphabet 〉 , Etymolo. 〈 in non-Latin alphabet 〉 . Athenaeus. Indeed 〈 in non-Latin alphabet 〉 in the Syriack ſignifieth ſo: but his other conceit is more probable, that it was ſo called from the Lilies which grew thereabout; as Ariſtobulus and Chares moſt aptly determine in Athenaeus, this onely is their error, that they ſay 〈 in non-Latin alphabet 〉 ſignifieth a Lilie in the Greek tongue, whereas they ought to have ſaid in the Hebrew; for the Jews indeed call a Lilie 〈 in non-Latin alphabet 〉 Shuſan: and therefore was this place ſo called 〈 in non-Latin alphabet 〉 , for the pleaſure of the place, becauſ of ſo manie Lilies wherewith it was moſt naturally and pleaſantly beſet.

Here the Kings of Perſia kept their Courts in Winter, becauſ the Region hereabouts was then moſt temperate, though in Summer it was ſo extremely hot, that when the Sun was in the Meridian, the Lizards and Serpents could not paſs by the waie, but were ſtrucken dead with the extraordinarie fervor which the Sun beams projected,Strabo lib. 15. Geog. beeing multiplied more ſtrongly by the reflection of certain Mountains not far from thence,Strabo. lib. 15. Geog. as Strabo the Autor moſt probably perſuadeth. Who alſo addeth, that for this canſ the Inhabitants were forced to make earthen floors upon the tops of their Houſes, the depth of two cubits, for no other reaſon, but to free themſelvs from the intolerable heat. Strabo ibid.

By this Citie ran the River Vlai, as Daniel calleth it.Plinie. Herodotus. Maximus Tyrius. Ptolomie and Plinie write Eulaeus; no great error: it was alſo called Choaſpes, becauſ that runneth into it. This River was venerable in the opinion of the Kings of Perſia, who alwaies drank of this water where-ever they were. 〈 in non-Latin alphabet 〉 Benjamin in Itinerario fol. 20. Rabbi Benjamin hath obſerved, that, in his time, among the ruines of Elam ſtood Suſan the Caſtle, in time paſt the Palace of Ahaſueros, having yet manie fair and goodly buildings from the daies of old. Hee noteth alſo, that hee found there 7000 Jews in 14 Synagogues, there beeing before one of them erected the Sepulcre of Daniel the Prophet. Thus Rabbi Benjamin; in whoſe daies it ſeemeth by what hee ſaith afterwards, that the River was built upon both ſides, and the citie divided into two parts, that diſſevering them both; whence it came to paſs in after-times, that the one part by reaſon of commerce thriving more then the other, it was ſuperſtitiouſly imputed to Daniels Tomb, which the richer part then kept; this fond conceit once ſet abroach cauſſed great emulations, and in fine to compoſe the debate, Singar 〈 in non-Latin alphabet 〉 Shach with the Perſians and Arabians and the neighboring inhabitants, ſignifieth a King: from whence is derived that form of Speech which wee uſe at the Cheſs-game, when the King is taken: to wit of 〈 in non-Latin alphabet 〉 Shach Mat, commonly Check-Mate which in this language ſignifi • th, The King is dead. Shichard in Taris Regum Perſar. Shach commanded that the Tomb ſhould bee diſplaced and ſet upon the Bridg, in the midſt of the River Vlai, that ſo both parties might enjoie their vanitie with an equal participation. Not far from Suſis wee have placed the plain of Dura where Nebuchadnezar erected the golden ſtatue, that ſtately Trophie of his Idolatrous worſhip. Thus Junius hath noted upon that place in Daniel. Dan. 3.1.

Next unto Suſian, alſo upon the South is placed the land of Nimrod, Babylon. or Babylonia, and therein not far from Tigris the Citie Erce, which Ptolomie in a pardonable error, calleth Aracca. From hence paſſing over the River, wee draw near to that pregnant Relique of the new world's ambition, Babel by name; ſo called from the event of that, becauſ there their Language was confounded. 〈 in non-Latin alphabet 〉 For ſo the Hebrews intimate by the word Babel, a word which in our mother tongue wee yet retain from our Saxon Anceſtors, as they from Askenaz; for when wee hear a man ſpeak confuſedly, wee ſaie hee bable's. The foundation of this Citie was laid in Nimrod's pride, and therefore muſt needs have a fall; and the fall thereof was great: upon theſe ruines King Ninus built again, but with more humble intentions, and more happie proceedings. Semiramis continued the work, and encloſed all within a wall of that height and thickneſs, that wee ſhall hereafter in her life make bold to ask the queſtion, whither 'twas hers or no; in the mean time, doubting leſt it will prove too great a work for a woman.

This Citie hath been deſervedly ſet forth by the induſtrie of manie, 〈 in non-Latin alphabet 〉 , ( 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 . Herodotus ſaith, the wall was 52 of the Kings cubits in thickneſs, Q. Curtius 32 foot in thickneſs. Quintus Curtius lib. 5. and thoſe moſt famous Writers; as Strabo, Diodorus, Herodotus, Solinus, Plinie, and Fustathius upon Dionyſius Afer, &c. For the form of the Citie, it was four ſquare, as Herodotus ſaith; the walls ſo thick that two Coaches might meet upon the breadth: for the Circuit, the Autors above mentioned agree not. The moſt exact Tradition for this is that of Clitarchus, that the wall was 365 furlongs about, which divided by 8, ſet off for the Quotient 45 ⅝, the number of Engliſh miles in the whole compaſs, allowing eight furlongs for one mile. Clitarchus addeth, that the wall was finiſhed in one year, each daie one furlong, till the 365 was compleatly ended, which is the juſt complement of the Julian Solar year in daies, not reſpecting that fraction of Hours and minutes, in which the Aſtronomers agree no better then our Clocks and Dials, 〈 in non-Latin alphabet 〉 . as the Proverb is. The height of the wall was 200 Cubites, the Towers 10 foot higher then the Wall, To approve what hath been ſaid concerning this ſpacious Citie, hear what the great philoſopher diſcourſeth in the third of his Politicks, that Babylon was ſo wide and ample, that three daies after it was taken, one part of the Citie knew nothing of it. The buildings in this place were not continued to the Walls, nor to themſelvs, and if there had been no more ſocietie among the inhabitants, then there was among their houſes they had ſcarce ere com together; for their dwellings were all aſſunder; but the reaſon was politick to avoid the furie of fire, and undergo a ſeige in war, for the waſt which laie between the houſes, in time of a ſiege was ſowen and the increaſ ſufficient to maintein themſelvs within themſelvs: by reaſon whereof it was impoſſible to win this citie: for againſt a famine they had thus provided, and other waie there could bee none, for the wall of the citie was an impregnable fence againſt the ſtrongeſt Rampiers; and hence it was that Darius could not attein to the conqueſt of Babylon, without a famous ſtratagem, as Juſtine relateth out of Trogus Pompey. Juſtin. lib. 1 This Citie opened it ſelf at an hundred gates, and thoſe all of braſs. In the midſt of the Citie upon the one ſide of Euphrates ſtood the Kings palace, a ſtatelie and ſumptuous ſtructure, on the other ſide of the river likewiſe in the midſt ſtood the Temple of Jove Bell, and in the midſt of that were erected 7 loftie towers upon the eighth, that beeing a furlong high, and as much in breadth, from the top of this Tower the Chaldeans made their Aſtronomical obſervations as the noble Tycho in his Vraniburgum. See in Tycho's Aſtronomical Epiſt. the diſcription 〈◊〉 th • s Vraniburgu. In • his Temple was placed the golden Image of Jupiter, which was to bee ſeen in the daies of Diodorus the Sicilian, in height fourtie foot.

Wee have reſerved for the laſt place, that bold attempt of Art in the Horti penſiles, that pleaſant Paradiſe which the Syrian King planted upon the battlements of a Tower, the top whereof was the baſe of the whole work, the foundation of the garden was laid in ſtone, above that were placed Hurdles compacted together with ſlimie ſulphur, theſe were covered over with brick, and that overlaied with Sheets of lead, upon which was caſt abundance of earth manured with that dexteritie, that plants grew there as properly as in their native ſoil. Strange indeed it was to ſee a wood upon the top of an houſ, and that trees rooted in ſtone ſhould grow 50 foot in heighth; and yet the credit hereof hath an intereſt in the beſt Autors, both among the Greeks and Latines. And this was once the flouriſhing eſtate of Babylon, that fierie furnace in which it pleaſed God to diſſolv the hardeſt hearts of the moſt refractarie Jews. But now Bel is bowed down and Nebo ſtoopeth, no Arabian pitcheth his tent there, nor Shepheard his fold: But Jiim crieth in the Palaces,Iſa. 13.19. and the Houſes are full of Ohim; The Oſtriches dwell there, and the Satyres dance there.

Ibid. Meſopotamia.Thus leaving Babylon the beautie and pride of the Chaldeans, wee com unto Meſopotamia, which bordereth upon this Countrie South and by weſt. This is called in Scripture Aram naharaim, that is Aram between the two Rivers, to wit, Tigris and Euphrates, here Abraham ſojourned at Carras, famous for the ſight of Craſſus: this alſo was the Countrie of Laban the Syrian. L. Florus.

Further Weſt Tigris boundeth Aſhur: Moſes calleth it Hiddekel, which Rabbi Chimchi derive's from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , either ſaith hee, becauſ the waters are of a ſharp taſte, or elſ becauſ they are of a ſwift courſ. The Chardeans call it diglath 〈 in non-Latin alphabet 〉 the Arabians 〈 in non-Latin alphabet 〉 Aldiglath, all for the ſame reaſon: for the word Diglath or Diglito, as Plinie hath preſerved it, is corrupted out of Hiddekel; or if Diglath bee a primitive, the reaſon is notwithſtanding the ſame, for that alſo ſignifieth a thing narrow and ſwift.Ariſtoteles ad Scholiaſt. Dionyſ. Af. Alexand. Let Joſephus bee the interpreter. 〈 in non-Latin alphabet 〉 . for this cauſ alſo it was called Tigris, though Ariſtotle himſelf hath ſaid otherwiſe, who, as hee is introduced by the Scholiaſt of Dionyſius Afer, teſtifieth that in times paſt this river had been called Sulax, which, ſaith hee, ſignifieth 〈 in non-Latin alphabet 〉 prone or precipitate (ſuch indeed it is) and in after times Tigris, from that Tiger which carried mad Bacchus, I know not whether. But the word it ſelf diſcovereth its own Etymon, Tigris from 〈 in non-Latin alphabet 〉 gir, ſignifying in the Perſian tongue an arrow: to which if wee add the Hemantick letter 〈 in non-Latin alphabet 〉 Tau, wee have the word entire 〈 in non-Latin alphabet 〉 Tiger or Tigris, becauſ the ſtream of this river ran ſo ſwift, that it was moſt like the projection of an Arrow out of a Bow. and this is the opinion of Quintus Curtius, and others. And well might notice bee taken of the ſwiftneſs of this River, the ſtream of whoſe current uſually ran as faſt in one daie,Shickard Taric Regum Perſ. p. 206. as the moſt nimble footman can do in ſeven, if Shichard hath not miſtaken in his Taric of the Kings of Perſia; where hee citeth Plinie and Solinus, but none could give him occaſion ſo to ſaie, ſave onely Dionyſius Afer in theſe words, where ſpeaking of Tigris, hee thus ſetteth down — 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 , 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 . Which words perhaps Shickard might underſtand in that ſenſ, in which wee have cited him; but the Poëts intent is far otherwiſe, as hee may underſtand that readeth his Scholiaſt who beſt underſtood him; for Euſtathius upon thoſe words thus diſcourſeth,

〈 in non-Latin alphabet 〉 (id eſt Tigris & Euphrates) 〈 in non-Latin alphabet 〉 ( 〈 in non-Latin alphabet 〉 ) 〈 in non-Latin alphabet 〉 .Euſtath. in Dion. Afr. &c.

Wherefore, according to the judgement of the Scholiaſt, the meaning of his Poet is, that the diſtance of the two rivers Tigris and Euphrates, is as much as the beſt fitted traveller could go in ſeven daies; that is as much as if hee had ſaid, Meſopotamia in breadth would prove to a good footman ſeven daies journie. So though Tigris bee 〈 in non-Latin alphabet 〉 , of all Rivers the ſwifteſt, yet in this opinion hee hath made more haſte then good ſpeed. Wee have ſufficiently lingred upon the borders of Aſſyria, wee will now travel in the Countrie, begining firſt with Adiabene becauſ becauſ as Plinie and Solinus teſtifie, Adiabene eſt Aſſyriorum initium. The begining of Aſhur is that part which is called Adiabene, for here 'tis probable that the founder made the firſt plantation of his Aſſyrians, becauſ the King Nimrod firſt conquered this place, and ſetled the Government in a Metropolis erected by himſelf.

It was called Adiabene, not as the Greeks have vainly conjectured from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 , becauſ this was a place of hard paſſage, as Strabo, Euſtathius, and the reſt; for this conceit is refuted by Marcellinus, a traveller in theſe parts, who witneſſeth that hee paſſed over a certain River called Adiavas, from which the place was called firſt Adiavene, Ammianus Marcellinus in vita Juliani. pag 302 edit. Lugdun which word when it came among the Greeks, they changed, υ into β neceſſitie often urguing them to this, for want of that letter in their Alphabet, ſo where the Original readeth David, 〈 in non-Latin alphabet 〉 , the Septuagint they read 〈 in non-Latin alphabet 〉 , the Evangeliſts reteining the ſame.

Ninive vrbs.In Adiabene that which firſt and beſt deſerv's our diligence is the thrice noble ſeat of Ninus. The Scripture Stile's it both in Moſes and the Prophets, urbs magna Deo, and therefore ſeeing God himſelf hath taken notice of it, wee will take the more.

It was called Ninive from Ninus, quaſi Nini, 〈 in non-Latin alphabet 〉 Naveh, that is the habitation of Ninus, becauſ Ninus ſet the laſt hand to the complement of this Citie, and there kept his Court.

But hee that laid the firſt foundation was the ſon of Cham, not Sem; though our Engliſh Metaphraſe hath ſo tranſlated. To decide the matter hear Moſes himſelf: 〈 in non-Latin alphabet 〉 In which words, our Tranſlation taketh Aſſur for a perſon, which beyond all doubt ſhould bee taken for a place, and then it run's thus: From that land (to wit Babylon) hee (that is Nimrod) went out into Aſhur and builded Ninive. And this is the meaning of Moſes in the minde of that moſt learned Jew Ramban, or R. Moſes ben Nachman, as ſhall appear by his gloſs upon the place, as hee is cited by Abarbinel in his Commentaries upon Bereſhith.

Ramban ſaith, 〈 in non-Latin alphabet 〉 〈 in non-Latin alphabet 〉 Ramban in Abarbinelis Commen. ad Bereſhith. Theſe words intend thus much. Out of that land went Nimrod to rule over the Countrie of Aſhur and there hee built Ninivie, and the reſt of that Province's great Cities, whereof (Moſes) maketh mention, and this Text 〈 in non-Latin alphabet 〉 is all one as if it had been 〈 in non-Latin alphabet 〉 &c. Thus Ramban, who alſo citeth a Concordance neceſſarily requiring the like expoſition in the like caſe, as ſaith hee 〈 in non-Latin alphabet 〉 , muſt bee rendred as if it had been 〈 in non-Latin alphabet 〉 Ramban in this is not ſingular, nor hath wanted his deſerved approbation among our own moſt learned Writers. For thus readeth M. John Druſius, ſo Tremelius, judicious Calvin, and diligent Paraeus: none without good reaſon, for what ſhould Aſſur the ſon of Sem do among the children of Cham? And again, hee that built Babel, was as likely to build Ninive. The founder therefore of this Citie was Nimrod, for the ſituation thereof, it was ſet upon the River Tigris. A late Writer of our own in his Microcoſm hath made bold to diſplace it, affirming that it was built upon Euphrates, which if it do not otherwiſe appear, I will ingeniouſly repent the mention of him, whom notwithſtanding I ſhould alſo have ſpared in this place, had hee himſelf ſpared great Scaliger in a leſſer matter: were it not that I count it frivolous to cite a modern Autor in a matter of Antiquitie; to this one I could oppoſe the Autoritie of manie, amongſt whom Ninive upon Tigris is as ordinarie, as London upon Thames. But to fetch that ſituation upon this River, from the ſame fountain which they did, I appeal to the Antients.

Amongſt the Latines Plinie is plain, that Ninus the Citie ſtood upon the River Tigris. Among the Greeks thus Herodótus, ſpeaking of a certain Trench, 〈 in non-Latin alphabet 〉 : where out of all doubt, though the Text bee ſomthing cryptical, yet 〈 in non-Latin alphabet 〉 is not to bee referred to Euphrates, or the Trench, but to Tigris, as the ſame Autor expoundeth himſelf in Euterp, where hee plainly ſaith, that Tigris run's by Ninive. Arrian in his book of the affairs of old India ſpeaking of Tigris thus writeth, 〈 in non-Latin alphabet 〉 , &c. that is, Tigris runing out of Armenia antiently a great and famous Citie, Arrian. rerum Indie. &c. where a truſtie and faithful Writer hath plainly ſet down our deſire. To theſe wee add the laſt and greateſt, our maſter Ptolomie, according to whom wee have placed this Citie upon this River towards the Sun riſing.

Beſides this conſent of the Greeks, ſumm up the whole truth in the Autoritie of an Hebrew Geographer, and hee, teſtis oculatus, to wit, the forenamed Benjamin Tudelenſis in his Itinerarie, where making mention of that Citie which the Arabians call, 〈 in non-Latin alphabet 〉 Benjamin. Itinerar. fol. and others from them 〈 in non-Latin alphabet 〉 Almozal, ſaith that Citie is built upon Hiddekel (that is Tigris) on the one ſide, over againſt Ninive, a bridg onely between it and Ninive; if therefore Moſal bee built upon Tigris, there beeing but a Bridg between it and Ninive, it is apparent in the judgment of an eie-witneſs, that wee have placed it where it ſhould bee. Onely Diodorus diſſenteth whether by an error in the Text, or by miſinformation, one or other it is likely: for wee muſt not forſake all theſe, to lean to one. The reaſon of his error might bee, becauſ in ſine theſe two Rivers meet and becom one and the ſame.

Ninus therefore was ſet upon Tigris, not as Diodorus upon Euphrates, nor upon the River Lycus, as M Nicolas Fuller in his Miſcellanea, who for that opinion citeth all thoſe almoſt, whom wee have introduced for the contrarie, adding alſo Ammianus Marcellinus, an Autor as hee ſaith beyond all exception, which wee denie not; onely this wee have found, that both hee and the reſt are by Fuller in this matter miſinterpreted, as hee that diligently readeth ſhall bee readie to teſtifie. For the ſituation thus much. For the circuit and compaſs thereof, the Prophet Jonah deſcribeth it to bee a great Citie, 〈 in non-Latin alphabet 〉 Jonae. 3. even in the eies of God, of three daies journie, Diodorus ſaith, that the ſides thereof were inaequilater, the longeſt ſides containing 150 furlongs in length, the ſhorteſt 90. According to which dimenſion of the parts, the whole circuit muſt bee 480 furlongs, which divided by eight, ſet off for the Quotient 60, the number of Engliſh miles, meaſuring the compaſs of this citie. The words of Diodorus are theſe, 〈 in non-Latin alphabet 〉 , &c. where the Autor having diſcourſed upon the immenſ and ample circuit of Ninus, addeth, That the Founder failed not of his purpoſe: for after him (ſaith hee) never anie erected the like Citie, whether wee reſpect the greatneſs of the Compaſs, or the ſtatelineſs of the Walls: for the Walls were in height one hundred foot, and ſo thick that three Charriots might ride upon the breadth together. Hee addeth alſo, that the walls were beſet with a thouſand and five hundred Towers; each of them erected to the height of two hundred foot. So far Diodorus: whom after ages may for ever gratifie for this pretious monument of Antiquitie, (which hee alone ſeemeth to have preſerved) for the illuſtration of that which the Holie Ghoſt in Scripture more then once inculcate's concerning this vaſt and mightie Ninive.

That Citie of Babel and this of Ninive by a fatal viciſſitude held up the Aſſyrian Monarchie, till the time of Daziaveſh the Mede, and Cyrus the Perſian. It ſuffered manie overthrows, before it received it's laſt: two famous, the one by the irruption of the River Tigris, which at an inundation broke out upon the w • ll, and threw down twentie furlongs thereof, which deſtruction, (notwithſtanding the ſtream of Interpreters run's oth • rwiſe) yet let the Learned inquire whether it were not plainly foretold by the Prophet Nachum in thoſe words 〈 in non-Latin alphabet 〉 that is, And with an Inundation paſſing by, hee ſhall make a full end. Nachum c. 1 verſu. 〈 in non-Latin alphabet 〉 . Septuag. Chronologie ſeemeth to denie this interpretation; but each man muſt conſider, that the time of this Prophet, or his Prophecie is not determinate by anie autoritie of Antiquitie, and therefore in the Moderns can bee but conjectural. That the River made this ruine, 〈 in non-Latin alphabet 〉 . Diodorus is a pregnant witneſs. The ſecond deſtruction was undertaken and ended by Nebuchadonoſor the King of Babel, as the Jews in their Chronologie teſtifie: So Rabbi Saadias upon the Prophet Daniel. And indeed this Citie was too great to bee deſtroied at once, beeing as wee have ſaid 60 miles in compaſs. The Reader at the firſt ſight may judg it incredible,Hee ſhould ſaie twelve thouſand. See Joha Leo Affricanus. were not Alcaire in Egypt at this daie extant to correct his unbelief; a place, as Buntingius hath noted, no leſs in circuit; and ſo populous, that there once died of the Plague in one daie twentie thouſand.

The Prophet Jonah writeth, that in the citie of Ninive, by the teſtimonie of God himſelf, were more then one hundred and twentie thouſand perſons, which could not diſcern between their right hand and their left. If there were ſo manie children, then at the proportion, the inhabitants were almoſt innumerable.

The Tomb of Ninus was almoſt as admirable as the Citie; but of that in his Life.

It may now bee ſaid of Ninive, which once was of a great Citie in Strabo, Magna Civitas magna Solitudo: The greater Ninive was, the greater are her ruines: for now, The rejoicing Citie that dwelt careleſly, that ſaid in her heart I am, and there is none beſides mee, how is ſhee becom a deſolation? a place for beaſts to lie down in; everie one that paſſeth by her ſhall hiſs and wag his head. Zephan. 2.15. Againſt this Citie prophecied Jonah, Nachum, Zephanie, &c.

It is at this daie falſely called Moſall, and at that place Neſtorius his Sectaries have taken their Shelter, that Heretick of Conſtantinople condemned by a Synod at Epheſus, &c.

Arbelitis. 〈 in non-Latin alphabet 〉 Ir. Bel.Next unto Adiabene is Arbelitis, ſo called from the moſt antient citie Arbela, which notwithſtanding, what Strabo hath ſaid of the ſon of Athmoneus, I would diligently derive of 〈 in non-Latin alphabet 〉 Ir Bel, that is the Citie of Belus, who was no doubt the firſt founder thereof, after the death of Nimrod. At Arbela was that bloodie battel between Darjaveſh and the great Alexander for the Empire of the world, as the common tale goe's: but Arrian in the deſcription of this expedition affirmeth the contrarie, from the teſtimonie of two eie-witneſses, Ptolemaeus and Ariſtobulus: adding that the battel was pitcht at Gaugamela; the ſame thing Plutarch hath obſerved. 〈 in non-Latin alphabet 〉 , Scaliger giveth the reaſon of this miſtake, Becauſ, ſaith hee, Arbela was famous, and therefore better deſerved to carrie awaie the credit of ſuch a victorie then Gaugamela, a poor obſcure Village, which before him Arrian hath ſaid,Solinus. Arrianus in expeditione Alexandri. Strabo lib. 16. Geog. Scaliger in lib. de emendatione temporum. 〈 in non-Latin alphabet 〉 Gaugamela inteſtina Cameli ſignificans. 〈 in non-Latin alphabet 〉 . Gaugamela (ſaith hee) is no citie, but a village, and but a little village, the place no waie famous, and bearing but a homely name. And therefore hee ſaith, 〈 in non-Latin alphabet 〉 . Whereas hee ſaith that Gaugamela is known but by a homely name, it deſerv's further enquirie. Scaliger ſaith, that the word Gaugamela is in the language of the place as much as the inwards of a Camel, which ſignification the word indeed will bear in the Aſſyrian tongue, but for what reaſon? The learned Critick anſwer's, That ſom of the Antients have ſaid that a Camel's Inwards were there interred. Cauſabon in his notes upon Strabo, deriveth it from Geh and Gamal, Geh ſignifying an eminent high place; but Strabo himſelf hath given the beſt, and the moſt antient Etymon, who ſetteth down that it was called Gaugamela, that is, ſaith hee, the Houſ of a Camel: and this will hold, for ſo Gaugamele might with a facile error bee written for Naugamela, there beeing no difference between Gimel and Nun, 〈 in non-Latin alphabet 〉 but a ſmal apex or excreſcence, which oft-times eſcape's the Printers diligence, and more often might the Tranſcriber's haſte: and ſeeing it was Naugamela from 〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉 Nauh Gamal, it ſignifieth properly and aptly the houſ or habitatio of a Camel. The reaſon of this impoſition is well rendred by Strabo, becauſ ſaith hee, Darius the ſon of Hyſtaſpis beſtowed that place of reſt and food upon his wearie fainting Camel, which had tired out himſelf in his hard ſervice. At Gaugamela therefore, not at Arbele was fought that famous battel of the two mightie Monarchs for the Diademe of the world, which fortunate Alexander brought awaie, Heaven it ſelf bearing witneſs thereto by an Eclipſ of the Moon.

Not far from Arbela is the Mountain Nicatorium 〈 in non-Latin alphabet 〉 , as Strabo cal's it (for in Ptolemie wee finde it not) Alexander the Great gave it that name from 〈 in non-Latin alphabet 〉 ,Ptolomaeus lib. Gaeog. vinco, that it might bee, as to this daie it is, a conſtant Trophie of that famous victorie which this King atcheiv'd at Gaugamela.

In this Countrie of Arbelitis, Strabo alſo placeth the Citie Demetrias, as alſo the Temple of Aeneas, and the Palace of the King of Perſia, with the bituminous Fountain, all which wee have ſet down according to his deſcription.

Upon the River Caprus ſtandeth Oroba; which Junius well conjectureth to bee no other, then that which Moſes in Geneſis calleth Rehoboth. In the South coaſt of Arbelitis, between Caprus and Gorgus, Ptolomie placeth Thelbe, which perhaps was ſo called from Tubal, as alſo another Citie placed by the ſame Ptolomie in Babylonia without our Chart, ſo called out of doubt from Tubalcain, for hee writeth Thelbecain with no great error.

Arrapachitidis regio.Next to Arbel • tis is Arrhapachitis, ſo called from Arrhapa, a Citie lying in this coaſt Eaſt and South upon the limits of Apolloniatis. This Arrhapachitis, Junius had once conceived to bee no other but Arpatis, and the chief citie thereof to have been that Arpad, which is ſpoken of in the Kings, and elſwhere: but this Learned Commentator correcteth himſelf in the 49 of the Prophet Jeremie, verſ. the 23. This Coaſt doubtleſs took it's name Arpachetis, from Arphacſad, the ſon of Sem, and brother to the founder Aſſur. Here lieth Darna, Obana and the reſt, places better known by their names then ought elſ. Next them the Sambatae, and below Appolloniatis, famous for the Metropolis from whence it had it's name. Theſe names are reckoned up by Vadian, Glarean, Volateran, and Niger; men who altogether followed Ptolomie in their Chronographie of the Land of Aſhur: more then the names will hardly bee found either in them or elſwhere, onely Apollonia, nor much of that. But 〈 in non-Latin alphabet 〉 deſerv's our conſideration, for which wee gratifie old Iſidore the Characenian cited by Athenaeus, for otherwiſe wee had never attained to the knowledg of that place which Moſes calleth Calanne in the land of Singar, for that Calanne without queſtion is the Metropolis of this Countrie Calonitis which our Autor old Iſidore calleth 〈 in non-Latin alphabet 〉 , as wee have placed it. 〈 in non-Latin alphabet 〉 ſaith hee, lieth ſo, 〈 in non-Latin alphabet 〉 &c. that it is ſeparated from the Medes by the Mountain 〈 in non-Latin alphabet 〉 , as wee have ſaid.

Thus wee have indeavoured the delineation of the famous frontiers of old Aſhur, which the reader if hee pleaſ may behold in our Chart; alwaies provided that hee bee not offended at this, that wee have drawen the loweſt parallel equal to the higheſt of that Latitude; for 'tis eaſily known to my ſlender skil, that ſeeing Topographical plains are all portions cut out of the entire Sphears, therefore the Parallels as they increaſ in Latitude ought to bear a different proportion to their Meridians: yet this curious courſ wee took not in a matter that needeth it not, but projected the Chart upon a Parallelogram, becauſ in a diſtance no greater, for a purpoſe of no greater moment, the diſproportion can nothing prejudice the Deſcription.

THe State-Government of Aſſyria was Regal, it began in Tyrannie, 〈 in non-Latin alphabet 〉 contrarium quod▪ Imperio reg. id eſt, 〈 in non-Latin alphabet 〉 . which Ariſtotle cal's the Vice of a Monarchie: it continued under the ſucceſſion of abſolute Princes from Jove Bel to Belſhazar. The policie which this Countrie did enjoie was as in all other Kingdoms, Eccleſiaſtical and Civil. In their Eccleſiaſtical policie wee conſider their Religion. God they ſerved, but not the true; nor one, but manie and falſ. their Deities, for the moſt part, were placed in Heaven; the Sun, Moon and Stars; and indeed, were men allowed to chuſe themſelvs a God: this was ſomwhat a tolerable impietie, for ſuch great Aſtronomers to adore the Hoſt of Heaven.

The Manner how they worſhiped the Sun is ſet down by Macrobius, Macrobius Saturna primo. Cap. 17 et 23. who deſcribeth the Image under which this Planet was adored, adding unto his deſcription a Symbolical interpretation. To the Sun they ſacrificed Horſes, and the 〈 in non-Latin alphabet 〉 . Herodot. lib. ſecundo De Mapogetis loquens. idem etiam Xenophon de Armeniis ſcribit, eandem etiam cauſſam reddens lib. quarto, 〈 in non-Latin alphabet 〉 . reaſon was, becauſ they judged it convenient, that the moſt nimble God ſhould bee ſerved with the ſwifteſt Oblations. The Altars whereupon theſe Sacrifices were offered, they erected either in open Courts, as 2 Reg. Chap. 21. verſ 5. or elſ upon the tops of their Houſes, as Zeph. 1.5.

Iſaiah. Tremelius ſuppoſeth that the Prophet intendeth this God of the Sun by that which hee calleth Nebo, but that deſerveth further enquirie: Doubtleſs Nebo was ſom notable Statue among the Teraphins, and what they were wee will now ſtrive to diſcover. 〈 in non-Latin alphabet 〉 Taraph the root and ſingular of Teraphim ſeemeth properly to have ſignified anie diſhoneſt diſgraceful matter, 〈 in non-Latin alphabet 〉 as Elias Tisbites intimateth in the word Taraph; where alſo hee inſinuate's both the affinitie and Etymologie of the Latine word turpitudo, from this Hebrew word Taraph. For ſo ſaith hee the Latines call, id quod turpe eſt 〈 in non-Latin alphabet 〉 Turpitudo. Turpitudo Tesbites in Taraph. And for this cauſ the Hebrews called that Magical divination of their Heathen neighbours which was made by inchanted Heads and Statues Turpah, and thoſe Images ſo charmed Teraphim: 〈 in non-Latin alphabet 〉 Ex Pirke R. Eliazer perec. 〈 in non-Latin alphabet 〉 for the Teraphim were certain Lares or houſhold-Gods in which the Divel made anſwer to the ſimple Heathen; their making is thus ſet forth by Tisbites out of Rabbi Eliezer. in the 36 Chapter whoſe words wee may render in this manner, ſpeaking of thoſe Idols, I have found (ſaith hee) that the Teraphim are thus contrived. They cut the throat of a firſt born male, they pul off his head and powder it with ſalt and odors, (Then) they write upon a plate of Gold the name of an unclean Spirit putting that under the head, then place they this head upon ſom wall, ſeting burning Lamps before it, and ſo worſhip in the preſence thereof, and of theſe Laban asked counſel, &c. as wee have ſet down in the margine foregoing. So the Chaldee Paraphraſt in Hoſee rendreth Teraphim by 〈 in non-Latin alphabet 〉 Mechauvi, Indicans, ſhewing or declaring: For that was the condition of theſe Teraphim, as Rabbi Chimchi alſo approveth in the Root Taraph and Delrio an expert Magician in his Animadverſions upon the words of Laban.

The like is ſet down in the Book of R. Simeon Ben Jochai which is called Zohar. fol. 〈 in non-Latin alphabet 〉 upon the words of Moſes, 〈 in non-Latin alphabet 〉 And Laban went, &c. It is therefore manifeſt, See M. Selden De Diis Syris. that the Teraphim were nothing elſ but the heads of firſt born males, made and erected under the influence of ſom certain Planet under whom ſom certain Spirit (as Orifieb over Saturn was predominant, whoſe name muſt bee ingraven in ſom thin plate, and placed ceremoniouſly under the Head, this don, Lamps muſt bee ſolemnly burned before it, and then after ſom diabolical Exorciſms, Necromantically performed the head ſhall prove vocal. The tale goe's current amongſt us, that our Countrieman Roger Bacon once framed ſuch a kinde of Magical Machination in Braſs. Doubtleſs Albert the Great ſpent thirtie years to frame out a ſtatue like a man, and in the end by the apt compoſure of certain engines and manie moovable machinations, Aquinas hearing the ſtatue ſpeak brake it to pieces. taught the Image to ſpeak; but 'twas much, if not Magick: for ſpeak it did and that ſo Articulately, that it well nigh frighted a great Schoolman out of his wits, even Thomas Aquinas himſelf, as Boterus relateth.

That which perſuadeth us that the Idol Nebo was one of the Teraphim, is the Etymon of the name; for Nebo is derived from a root, which ſignifieth to Prophecie or Divine, as they did by the Teraphim, for that reaſon of the word is rendred by the Jews. 〈 in non-Latin alphabet 〉 Cae • era lege in loco Citato 〈 in non-Latin alphabet 〉 , &c. The • c. in pharmaceutria. 〈 in non-Latin alphabet 〉 , &c. Scholiaſt 〈 in non-Latin alphabet 〉 . Scholiaſtes ibidem. Qui ſeſe purificant in hortis ponè Achad in medio, comedentes carnem porci, Abeminationis, & muris, confundentur unà dictum Jehovae. Iſa. cap. ultimo. So Abarbines upon that place in Iſaiah, Nebo ſtoopeth.) That the Aſſyrians uſed Teraphim is manifeſt by the Storie of Laban. That they were noted Magitians and Aſtrologers, Simoetha the Witch in Theocritus doth manifeſtly declare, where ſpeaking of her Veneficial Philtra, ſhee confeſſeth to the Moon in the Dorick Language that ſhee learned thoſe tricks of a Traveller that came from the Land of Aſhur, that is, (ſaith the Scholiaſt) from a friend of hers that was an Aſſyrian. Who alſo addeth, that the Aſſyrians were a Nation in Magick moſt exact. And therefore ſeeing it cannot bee determined for certain what this Nebo ſhould bee, I know not why this conjecture may not with others have it's pardon, ſeeing it hath brought ſom probabilitie.

That therefore the Aſſyrians worſhiped the Sun, 'tis manifeſt: as alſo that they worſhiped him not under the name of Nabo; this Nabo beeing, as wee have conjectured, ſom one more noted then the reſt among the Teraphim, but if anie pleaſ to ask Antiquitie for the name of this great God the Sun, hee ſhall finde his Anſwer in Macrobius, who teleth us that the great God of Aſhur was the Sun, and that his name was Adad; which, ſaith hee, by Interpretation ſignifieth (one) ſo indeed 〈 in non-Latin alphabet 〉 Ada in the Aſſyrian tongue doth ſignifie from the Hebrew 〈 in non-Latin alphabet 〉 Achad, unus. A greater teſtimonie of this Idolatrie then Macrobius, wee finde in the Prophet Eſay in the laſt Chapter, where God threatneth to confound thoſe that purifie themſelvs in Gardens ( 〈 in non-Latin alphabet 〉 ſaith the Text) Achar Achad, behind Achad that is either the Temple, or rather ſim Idol erected to the honor of the Sun, not unhappily placed in the midſt of their Gardens, where each ſpectator might dailie behold and admire the pregnant effects of the Sun's vigorous influence, and powerful operation. 'Tis the accurate interpretation of the learned Scaliger, in his notes upon the Greek Fragments, page 35, approved alſo by another Scaliger of our own, M. John Selden in that choice work of his upon the Syrian Gods. Both theſe conſent that the Idolatrous Rites ſpoken of in the ſame verſ, make but up a ſuperſtitious kinde of Luſtration. The former part of their gloſs is undoubtedly true, the later whether it bee or no, it is no waie neceſſarie for this place, nor (ſince they have ſaied it) theſe years to determine. If wee nothing help, it ſhall nothing hinder that wee add thereunto; that in the verſ, as wee have ſet down, mention is made of Mice which bear their ſhare in the Abomination, for ſo ſaith the Text. They that purifie themſelvs in Gardens behinde Achad, in the middle, eating Abominable fleſh, as of Swine and Mice, &c.

Alexander ab Alexandro relateth the moſt of the Antient kindes of Luſtrations, but maketh no mention of Mice. yet it is to bee noted, that manie rites performed in theſe Exerciſes, were altogether Magical; in that ſenſ the Mice may take place, and com within the verge of their Gloſs: for a Mouſ is 〈 in non-Latin alphabet 〉 , an Elf which Conjurers are not unacquainted with. Hear what they ſay.

Take the liver of a Mouſ and give it in a Fig to the Swine and they ſhall follow the doner which waie or whither hee liſteth.Pierius de Mure. Pierius in his admirable diſcourſ upon the Aegyptian Hieroglyphicks introduceth an experiment to prove this Charm, which himſelf ſaw at Patavium.

All this is the more probable, becauſ as wee have alreadie prooved, our Aſſyrians were greatly given to exorciſms.

And ſo wee have don with their Idolatrie to the Sun.

Herodotus telleth further, that theſe Aſſyrians alſo worſhiped the Moon, and good reaſon, or elſ they had no God all night, a time as I ſuppoſe, wherein they had moſt need. They worſhiped the Moon under the name of Mylitta, which word Scaliger hath well noted, 〈 in non-Latin alphabet 〉 Mylitta, Mylitta, ſig. 〈 in non-Latin alphabet 〉 In Notis ad fragmenta Vet. Graecorum, &c. in their Language ſignifieth Genetricem, in which ſenſ it may not unaptly bee applied to the Moon, whoſe power though ordinarie, Philoſophie ſuppoſeth to bee meerly paſſive, yet not without a Contradiction, the ſame Philoſophie allowing the light of the Sun to have a ſenſible and neceſſarie activitie upon the inferior bodies, allowing alſo the light of the Moon to bee borrowed from the Sun, and 'twere a notable incongruitie, that the ſame light ſhould bee active in the Sun, and paſſive in the Moon; but if the Moon did nothing help the ſecond cauſſes in Generation, yet in the bringing forth 'tis evident, for this is moſt certain, though everie Midwife hath not obſerved ſo much, that the moſt eaſie deliverie a woman can have, is alwaies in the increaſ, toward and in the full of the Moon, and the hardeſt labors in the new and ſilent Moon; which Aſtronomers call the Synode or Conjunction, which was the reaſon that the Midwives heretofore did alwaies in ſuch a caſe implore the aide of this Planet, for the ſafe and eaſie deliverie of their Infants.Terent. Andria. An Example hereof wee may have one among manie in the Comedie, where the woman in the extremitie of her travel, crie's out to the Moon, O Juno Lucina fer opem. And this amongſt others muſt needs bee a reaſon why our Aſſyrian worſhipped the Moon, and why they worſhiped her under that name. The Prophet Jeremie maketh mention of this worſhip in the 7 Chapter, where hee calleth the Moon the Queen of Heaven, as our Engliſh Tranſlation hath verie well rendred. 〈 in non-Latin alphabet 〉 Reginae Coeterum. The Prophet addeth that the Women made Cakes to this Queen; And why the Women? Firſt becauſ the Moon was a Queen. 2. Becauſ the Women at their labor were moſt beholding to the Moon, who by her great moiſture mollifie's the Secundine and make's the paſſage eaſie for the deliverie of their children. This Cuſtom of offering Cakes to the Moon our Anceſtors may ſeem not to have been ignorant of; to this daie our women make Cakes at ſuch times, yea the childe it ſelf is no ſooner born, but 'tis baptized into the names of theſe Cakes; for ſo the women call their babes Cake-bread. Add hereunto that the Saxons did Adore the the Moon, to whom they ſet a daie apart, which to this daie wee call Moon-daie.

And thus wee have run through the chiefeſt Idolatries of this Nation: much more might bee ſaid, and perhaps hereafter ſhall bee: in the mean time wee will onely add a Conjecture concerning Niſroc. Sennacherib, as hee worſhiped in the houſ of Niſroc, was ſlain by his two ſons; who or what this Niſroc ſhould bee, is ſo doutbtful, that Peter Martyr could finde nothing in all the Antient Writers to explain the matter, his own opinion dependeth upon the Etymon of the word Neſrac which ſignifieth (as hee ſaith) Deum fugae mollis, a God or a Jove 〈 in non-Latin alphabet 〉 , whither as to a Sanctuarie Sennacherib might betake himſelf, it may bee ſo, I rather ſuppoſe, if I may bee ſo bold, that rac in this place ſignifie's the Sun; for ſo this people ſomtimes called the Sun, as Francis Junius hath noted upon Shadrac in the Prophet Daniel. So then this Temple was an Aſylum built in Ninive, to the Honor and under the protection of the Sun, who was therefore called Neſrac, that is the Sun of flight, for the reaſon given.

It might bee added how theſe Nations applyed their devotion to the reſt of the Planets, as to Venus that is Shar: in the honor of whom their Feaſts were celebrated by the ſame rites that the Romane Saturnalia, the ſervants ſitting down, and their maſters attending: So alſo wee might put in Chiun, whom ſom cal Saturn, but of theſe, See M. Selden. for ought I finde the matter is not ſo manifeſt; 'tis onely apparent that they worſhiped the Sun and Moon chiefly: and the reſt of the Hoſt of Heaven in their order: but of that order and manner wee have nothing certain yet to ſaie, time may perhaps favor our induſtrie, and make us acquainted hereafter with that, which now wee muſt not bee aſhamed to confeſs our ſelvs ignorant of. In the interim, wee muſt content our ſelvs with what hath been ſaid, briefly concerning their religious politie. Their Civil cuſtoms ſhall now take their places.

The King of Aſhur was aſſiſted in the Civil Government by a trebble Magiſtracie, choſen all out of the graveſt and moſt noble within the Realm; The firſt ſort were to look to the placing of their Virgins according to that manner which ſhall hereafter bee declared: as alſo to give judgment in Matters of Adulterie, &c. The ſecond in matters of Theft: The third in the reſt.

Phyſitians theſe people have none, they being ſuch who cannot ſave anie man by their profeſſion, till they have loſt ſom by their practice. The cuſtom here was, that all diſeaſed perſons ſhould bee conducted to the Market-place, convenient proviſion beeing made for their ſafetie there. The reaſon was, that all paſſengers by ſhould viſit them, by inquiring out the nature of their diſeaſ, and giving counſel for the remedie out of profitable experience made by themſelvs, either in themſelvs or ſom others, upon the like occaſion. And to this purpoſe it was provided by a peremptorie Statute, that no man ſhould dare to paſs by the Market-place, till hee had made ſuch inquiſition as is aforeſaid. Herod. in Clio. Strab. lib. 16.

In this Countrie, it was not in the power of a private man to beſtow his daughter in Mariage, but this was don by a publick Officer appointed for that purpoſe. The manner was thus.

Once everie year, all mariageable Virgins were brought by that officer into the Market-place, and there ſet to Sale; if they were beautiful, the faireſt to thoſe that gave moſt: when all the beſt were thus beſtowed, the Monie which was paied in for them, was given to the reſt which were not ſo comelie and meritorious in their beautie; everie one beeing ſupplied with a dowrie proportioned to her want: By this means it came to paſs, that ſtill the Gentrie and moſt wealthie amongſt the Men had the faireſt among the Women, they beeing beſt able both to buie them and to keep them. Contrarily, the Commons and poorer people,Strabo. Herod. ibid. who had not means to compaſs the beſt, had means given them to bee content with the worſt. A Law not ſo provident as plauſible, and however it fitted their Common wealth, it would bee verie unapt for ours.

Here followeth a Cuſtom moſt deteſtable and unfit for anie. Everie woman throughout all the Countrie, was bound once in their lives to repair to the Temple of Venus, and there to proſtitute their bodies to whomſoever, that would but throw down a certain piece of monie, were it leſs, or more; which monie was given to the Temple, and to the honor of the Goddeſs. Their manner was thus. The Women ſate down in the Temple, diſtinguiſhed one from another by little lines of Cord, which hee that would might take awaie, or break, if the Woman ſeem'd to bee coie; and ſo take their Strumpet out of the Temple into a by-corner, &c.

The Epiſtle of Hieremie, (if that bee his which wee finde annexed to the Apocryphal Baruch) maketh mention of this horrible and impious practice.

〈 in non-Latin alphabet 〉 .

And the women encompaſſed with lines, ſit down in he Allies, burning Bran for perfume: but if anie of them drawn by ſom that paſſeth by lie with him, ſhee reprocheth her fellow that ſhee was not thought as worthie as her ſelf, nor her Cord broken.

This Venus alſo they called Mylitta, as they might for as good reaſon as they did the Moon: but as in their Gods ſo in the names of their Gods, hee that readeth ſhall finde notable confuſion. Maſter Selden underſtandeth by Succoth Benoth, nothing elſ but this Temple or Tabernacle of Venus: from Benoth alſo hee deriveth her name. Let the Learned examine it. Bee the conceit true or falſ, it is attended with an egregious dexteritie in the cariage, and probabilitie in the conjecture.

The Aſſyrians burie their dead Corps in Honie, for the moſt part, and cover over the bodies with the Wax, their manner of Lamentations for the Dead, is to beat their breaſts, and to beſmear their faces with dirt not unlike in this to the Egyptians, Strabo. Herod. of whom, ſee what Herodotus writeth in Euterpe.

Arrian maketh mention of certain Sepulcres of the Kings of Aſhur found by Alexander amongſt the Fenns in Babilonia:

〈 in non-Latin alphabet 〉 .Lib. 7. expedit. Alex. A like place to this I have not as yet found, &c.

Their Habite in Apparel was to wear long garments, one without of Woollen, another under that of Linnen, wee may call the firſt a Goat, the other a ſhirt; they had without theſe a white Mantle. They alwaies wore rings upon their fingers not without a ſeal, they never walked without a ſtaff, and their ſtaves had knobs carved with a Roſe, or Lilie, or ſuch like. Herod. Strabo. ibid,

Againſt Aſhur prophecied Balaam the Magician, Eſaie, Jeremie, Zephanie, Nahum, and others.

And this was the State of antient Ashur, in her floriſhing times, under the famous Rulers of the firſt Monarchie.

In this Countrie theſe Kings acted their parts, eſpecially at Babel and Ninive; the Aſsyrian one while bearing Rule, otherwhile the Babylonian: as hereafter ſhall appear.

Having thus briefly and rudely ſurveied the poſition and diſpoſition of the Land of Ashur, peculiarly and properly taken, eſpecially the two famous and Royall Seats of the Aſſyrian Monarchie, Ninive in Ashur, and Babel in her borders: it remaineth that wee addreſs our ſelvs to diſcourſ the ſucceſſion of her Kings, which Chronologically undertaken, ought according to the rules of that Art, to proceed either per 〈 in non-Latin alphabet 〉 , as the maſter Chronologer Euſebius hath don in his firſt books; or elſ per annos expanſos, as the ſame hath don in his ſecond. Upon which ſee Scaliger's moſt learned Animadverſions, and his Notes upon the firſt.

But the injuries of time have ſo far prevailed againſt the Method of this Monarchie, that wee cannot make uſe of anie of theſe artificial waies, the wounds in our golden head beeing ſo near to mortal, that no Principle or Rule in Art may touch them to the quick; and therefore our induſtrie muſt attemper it ſelf to the neceſſitie of this Ataxie and confuſion, which the neglect of Ages paſt hath breed in this unfortunate portion of Hiſtorie.

The firſt therefore and moſt Antient Deſcription of this Kingdom of Ashur was performed by God himſelf, who upon a time diſcovered to the King of Babel, in the night Viſions, the State and nature of this Monarchie under the form and figure of a golden Head: under the form of a Head, becauſ it bare the firſt and chiefeſt place among thoſe Governments which were eminent in the World. A Head of Gold; Firſt, becauſ it was the moſt renowned among the Monarchies, as Gold among the Metals. 2. For it's great and admired Strength; Gold beeing the ſtrongeſt of all Metals, becauſ beſt and moſt neerly compacted. And for this cauſ alſo, this Kingdom in another Dream of the Prophet's own, is compared to a Lion. 3. For it's Perpetuitie; Gold beeing the moſt durable Metal; and this Monarchie of the longeſt continuance, which alſo ſeemeth to bee intended by the Eagle's wings upon the Lion; for the Eagle is obſerved to bee of a laſting conſtitution, as King David intimateth in the 5. verſ of the 103 Pſalm, and notwithſtanding this bird continued long, yet ſhee might live much longer, but that her upper beak crooketh in time over the lower, and ſo ſhee faileth, not with age, but hunger.

See here the Prophets own Monument, as it is preſerved unto us in the tongue of the Chaldeans.

דניאל

〈 in non-Latin alphabet 〉

Nehuchadnezar's Viſion. Thou O King, art this Head of Gold. This Images Head was of fine Gold. After thee ſhall ariſe another Kingdom inferior to thee. His Breſt and his Arms of Silver. And a third Kingdom of Braſs. His Bellie and his Thighs of Braſs. And the fourth Kingdom ſhall bee hard as Iron. His Legs of Iron. And whereas thou ſaweſt the feet part of Iron, and part of Claie; the Kingdom shall bee divided, partly strong, and partly broken. His Feet part of Iron, and part of Claie.

In this choice Lecture of Antiquitie, which the Antient of daies vouchſafed to read to his Prophet Daniel, to illuſtrate the night and darkness of the King of Babel's dream; wee finde the vaſt affairs of the wider World, ſumm'd up into a Microcoſm, a ſtately ſtatue of Heterogeneous ſtructure, indigitates the various paſſages and different occurrences, which had been, or were to bee in the world; and all this in a Dream, becauſ all theſe things ſhould paſs awaie like a Viſion of the night.

In the Golden Head, behold pourtraied, as it were, the face of the firſt Monarchie. In the breaſt of Silver, behold the ſecond, ſtretching out her two arms over the two mightie Kingdoms of Media and Perſia. The braſen paunch ſwels out in the ambition of proud Alexander. The thighs of the ſame Metal, but weakned by diviſion, repreſent the Succeſſors of that great Captain, in ſpecial the 2 more noted Rulers of the North and South. The Iron-leggs lighting upon an Age like themſelvs, ſtand out for the So moſt of the Writers determine though I will not as yet, but in the mean time I have ſet down the moſt ordinarie. Romane furie, whoſe Martial preſumption, under the protection of their Grandſire the God of Battel, cruſht the reſt of the World in pieces like a Potter's Veſſel. In the heat of theſe Commotions, behold a Stone cut out of the Mountain without hands, and falling upon the Statue grind's it to powder. This Stone the builders refuſed, but is now becom the head of the corner. 'Tis that Rock Chriſt, who inſtead of all theſe petit Dynaſtie's, hath introduced an everlaſting kingdom, but his Kingdom is not of this World. In the continuance and encreaſ of this ſpiritual Dominion, the ſtrong union of the Iron legs devide's it ſelf, and becom's partly Claie, whileſt the Romane Eagle diſplaied with two Heads, declare's that the power of Rome is imparted to Conſtantinople, and the Weſtern Empire fallen under the riſing of the Eaſtern.

Letting paſs the reſt of the members, onely the head is that which wee intend to diſcourſ of.

A golden Head, this Prophet ſtile's it, bee it ſo: but it is now ſo far diſtempered with the droſſie injuries of time, that the greateſt Alchimiſt in Hiſtorie can ſcarce extract one dram of the pure and primigenious metal. Annius a Dutch Monk undertook the cure of this broken Head, thinking to ſalv up the matter, by ſtuffing up the wound with forged fragments, obtruded to the World under the ſecuritie of old promiſſing names of undoubted Grandies in Antiquitie; Egyptian, as Manetho; Chaldeän, as Beroſus; Perſian, as Megaſthenes, whom hee falſly calleth Metaſthenes. Munſter undertook the defence of this Annius his Countrieman, but without cauſ or Commendation, hee that would hear his reaſons let him repair to his Coſmographie;Munſteri Coſmograph. l. 3. c. 8. pag. 362. and read the begining of his diſcourſ concerning Germanie: manie a creadulous Reader hath been deceived, by giving too much reverence to naked names for Beroſus his ſake, believing Annius in that of Beroſus, which Beroſus never dreamed of.

Scaliger therefore upon better conſideration and ſtricter examination, ſeriouſly abhor's him. Calviſius both refute's him and condemn's him: No maſter in Hiſtorie, but denie's him: wee may conclude him therefore Adulterine, and yet not indictâ cauſſâ: for in the continuance of this diſcourſ, wee ſhall be diſturbed with unhappie opportunities to prove him ſo to bee. In the mean time, this ſuppoſititious crew ſhall nothing prejudice thoſe precious relicks of lawful Antiquitie, though they bear the ſame name with the Autor of theſe ſpurious pieces: for to refuſe the good becauſ the bad have uſurped their names, were a conſequence moſt prepoſterous, beſt fitting the ſtubborn Logick of a Jew, who therefore abhorred the true Chriſt when hee came, becauſ there had been before him a falſ Meſſias called by the name of Jeſus of Nazaret.

Leaving therefore this faithleſs Monk to his unadviſed admirers, wee will follow the ſteps of ſacred Moſes, and the beſt of thoſe Jewiſh gloſſes, whoſe Autors have ſate in Moſes's ſeat; where theſe fail us, wee ſhall have recourſ to the better Beroſus of the two, to the true Manetho, Megaſthenes, Alexander Polyhiſtor, Diodarus, Herodotus, and Dionyſius of Halicarnaſſus, &c. adding conjectures where neceſſitie enforceth, but with that moderation that ſhall beſt becom our Minoritie. In the later part of the Monarchie, the ſacred ſtyle of the Holie Ghoſt will help us in the high Prieſt's Annals or Chronicles, in the Prophets Eſaie, and Daniel and elſ-where. Had the entire works of Beroſus the Chaldean Prieſt remained perfect to theſe daies, or thoſe two Volumes which Juba wrote concerning the ſtate of Aſhur, this labor might have had better ſucceſs: wee ſhould alſo have been much enformed by Abydenus, had not hee ſuffered wrack with the reſt under the injurious behaviour of a careleſs age: however wee will make the more of thoſe choiſ remainders which are yet left; out of which wee will endeavour tenderly and carefully to gather together the decaied pieces of this maimed Monarchie.

Though this Hiſtorical work in hand bee in nature practick, yet it muſt bee indebted to the Theorie of this Art, for ſom certain terms, as Aera's or Epoches, Characters of the Sun and Moon's Circle, the Eclipſes, and the Letters Dominical. Firſt of all an Aera in Theorical Hiſtorie, is a certain bound or Terminus à quo, whereby they reſtrain the infinitie and indifferencie of Computation. It was called Aera from an indifferent error which eſcaped the Tranſcribers of the Spaniſh Computation.In Libro de correctione Anni. So Sepulveda (and hee a Spaniard) conceiveth in his book of the Correction of the Romane Year, where hee saith that His antient Countriemen for the great reſpect they bear to Auguſtus Caeſar, thought nothing more worthie then his Name, from whence matters Noteable might bear their Date; and therefore when they would point out a Time wherein ſuch or ſuch a thing was don; they ſaid, Annus erat Auguſti, it was ſuch a year of Auguſtus: that form in time began to bee contracted when men wrote in haſte, ſo that inſtead of Annus erat Auguſti, they ſet A. er. A. and after a little more negligence put this together and ſpelt it into a word of Art; ſo that now Aera in Hiſtorie ſignifieth a determinate and ſet time from whence Chronologers account their years, as each man dateth his Letter in the Aera of our Lord, when hee ſetteth down (as wee do at this time) dated the 20 of December, in the Year, that is, in the Aera of Chriſt, 1630.

Scaliger lighting upon this Conjecture of Sepulveda, reprehend's both the Conceit, and the Autor;Lib. de Emendatione temporum. the Conceit becauſ falſ, as hee intimateth in the Chap. De Aera Hiſpanica, mainteining that the word Aera ſignified as much with the Antient Latines, as Summa, and that in old Spaniſh Monuments, it was not ſet Aera, but Era, and therefore could not bee corrupted out of A. er. A. The Autor hee reprehendeth, becauſ hee ſeemeth to bee ſo far in love with this new Conceit, that for no other reaſon hee writ the whole Book of the correction of the Romane Year, onely to acquaint the World with this plauſible deviſe. A hard cenſure from a matchleſs man, for whom it had been happie that hee had been ignorant but of this one thing, that hee knew ſo much. James Chriſtman, Keckerman's moſt learned Maſter, fetcheth this word out of his Arabi • k. It was called Aera ſaith hee, from Arah; which in the Arabians tongue ſignifieth computare, to reckon.Ch • istm. i • lib. de connexione Annorum. The Reader may enjoie the priviledg of this varietie, and take his Choiſ, if hee take them all, hee may perchance lack the right, and hee ſhall not take much amiſs if hee take anie; by either, and by that wee have ſaid hee may eaſily underſtand in what manner the word is uſed in Hiſtorie.

In ſtead of Aera which the Latines uſed, the Greeks write Epoche, the ſame in effect; it beeing derived from the word 〈 in non-Latin alphabet 〉 ; ſignifying inhibere, becauſ an Aera or Epoche doth reſtrain matters noted in Antiquitie to that certain time which is ſo called. Concerning the Circle of the Sun and Moon each Almanack can tell; as for Eclipſes,Simplicius in Secun • lib. de Coelo. the Babylonians beeing great Aſtronomers obſerved the moſt that were viſible in the Horizon of Ashur during the ſpace of this Monarchie, as Miſthenes ſearched out in the Chaldean Archives, at the requeſt of Ariſtotle in the time of Alexander; but theſe 〈 in non-Latin alphabet 〉 came not to our hands, where anie ſuch obſervation ſhall bee found to bee, wee will make uſe of that which is left, and griev for what is loſt.

That which firſt require's our diligence, is to finde out whither this Monarchie were the firſt; which will prove a queſtion, though it is not ordinarily doubted of. The reaſon of the Queſtion is the account of Affricanus; which Scaliger following findeth it to reach backward beyond the Flood, and therefore hee ſetteth down according to Julius Affricanus, two Dynaſtics before this of the Aſſyrians; the firſt of the Chaldeans whoſe State was overthrown by the Arabians, In libello Canonum Iſagogic. and then theirs by the Babylonians. The Scripture maketh no mention of anie King before Nimrod, and this Monarchie of Syria is amongſt all the Greeks and Latines accounted the moſt antient; yet if it were as Julius ſaith, then were they but ſom petit governments, or elſ, which is moſt true, this Aſſyrian Monarchie was the firſt after the Flood,R. Aben Ezra. which alſo is the verie minde and ſpeech of a great Doctor among the Jews.

The ſecond thing to bee don, is to finde out the Aera of this Monarchie, when it firſt began; which that it may bee the better performed, wee muſt firſt make ſure of the great and grand Epoche of the World's Creätion, unto which the moſt of Nations direct their Chronologies. Suppoſing therefore out of Chriſtian Philoſophie, that this World had a begining, 'tis moſt probable that it began in ſom Cardinal point of the Celeſtial Motions, either in the Solſtice, or in the Equinox. Gerard Mercator ſuppoſeth the Worlds Creätion to have been about the Summer Solſtice, the Sun beeing in Aries, but the Contrarie will appear. The greateſt controverſie hold's to the Equinoxes, the moſt holding that the Creätion was in the Vernal Equinox; the beſt, in the Autumnal. The Saeder Olam or Jewiſh Chronologie relates, that there was a great diſputation between Rabbi Joſue and Rabbi Eliezer concerning this Aera: Rabbi Joſue ſtriving for the Vernal, Eliezer for the Autumnal: The Latter will bee found to bee the moſt Orthodox in the opinion, as ſhall thus appear.

And firſt no man can Queſtion, but that the world began in that Period, from whence the old world reckoned their years, which hee that maketh trial, ſhall finde to bee from the Autumnal interſection, as is moſt apparant in accounting the time of the Flood. Scaliger in Cap. de Cond. Mundi.

This manner of Computation Abraham taught the Egyptians, as an Antient Autor Alexander Polyhiſtor teſtifieth.Euſeb. l 9. de praep. This Cuſtom the Egyptians long reteined, the Opinion alwaies: for ſo, according to their minde, Julius Firmicus the great Aſtrologer reporteth that this was current, that the World was Creäted in poſterioribus Librae: as wee finde, ſaith hee, in the Barbarian Sphear. Hee ſpake with a reſpect had to the Phaenomena of his time; but it appeareth plainly what the Egyptian Sphear, which hee calleth Barbarian, See for the reaſon the great Critick upon the Sphoera Barbarica of Manilius. had determined for the Epoche of the World's Creätion.

The like Atteſtation may bee obſerved in the Antient Hetrurians, whoſe cuſtom was at the begining of everie Year, in ſtead of other Kalendars, to fix a Nail in their great Temple, which Feſtus Rufus and Livie witneſs to have been don in the Autumn.

Add hereunto, that Moſes calleth that the ſeventh Moneth, which in ſom part anſwereth to the Autumnal Equinox: This Moneth was called Aethanim, which the Chaldie Paraphraſt expounding, confirmeth all that hath been ſaid in theſe words.

The Moneth Aethanim, which is now the ſeventh, was antiently called the firſt Moneth. Wherefore the Almightie God layed the foundations of this greater World in the firſt daie of the Week at Even, begining the 26 of October. the firſt portion of Aries beeing in the firſt Houſ, and the firſt of Capricorn in the tenth, Libra, in the ſeventh, and Cancer in the fourth. The Sun, if then hee had been, ſhould have entred the firſt degree of Libra, Mercurie the twelfth, and Venus the fourteenth: The Moon at the Conjunction: Saturn in the firſt of Aries, Jupiter in Virgo, Mars in Leo, and the Dragons-head in Piſces.

This was the figure of the Heavens when they were firſt formed, the ſame beeing Aſtronomically calculated and erected according to Tycho's Tables. See Calviſius.

The Aera of the Deluge reckoned from hence will eaſily appear out of Moſes, who liſteth to ſearch his Genealogies of the old World, ſhall finde the ſumm to bee 1656 years, with a fraction of 46 daies.

The Septuagint accounteth more, the Samaritans leſs: 〈 in non-Latin alphabet 〉 &c. Computus Samariticus ad Scaligerum, id eſt, Min Adam el Mocho Meeth Shanah, &c, from Adam to his death are 130 years, &c.

Saeder Olam, Rabba & Z • tah.That which wee have ſet down is the account of the Hebrews both in their great Chronologie and the leſs, and is moſt agreeable to their great Prophet Moſes. Theſe things beeing don; wee ſhall the better finde out to what Aera our Kingdom of Aſhur muſt bee referred, which ſhall bee found out in this manner.

A priori this cannot bee, but à poſteriori thus. It muſt bee obſerved in what year the Citie of Babylon was taken in the time of Alexander the Great, and that may eaſily bee accompliſhed by the help of the Olympiads, and Nabonaſsar's Aera. Calviſius, with others, hath don it to our hands, and it is exact. It was ſaith hee in the 3619 year of the World. This year of the World was the 1902 year of the Babyloniſh Monarchie, as the Chaldeans themſelvs declared to Calisthenes the Philoſopher who was imploied in this ſearch, at the intreatie of his Tutor Ariſtotle, the latter ſumm beeing deducted from the former,Simplicius in Secund. lib. de Coelo. there remaineth 1717 the Epoche or Aera which wee ſought for within a ſmal matter. And for this wee are greatly engaged to the dextrous care of our great Philoſopher, whoſe diligence if it had not here alſo helped us, the begining of this Kingdom had put Chronologers to an endlels labor. And now wee dare believe Diodorus; hee ſaith that the ſtate of Ashur ſtood from the firſt to the death of Sardanapalus 1360 years, from thence to the taking of Aſtyages by Cyrus, Cleſius a Phyſitian of Cnidus accounteth 313 years, which thing happened in the year of the world 3391, in the firſt year of the 55 Olympiad: ſo 313 added 1360 make up the Sum of 1673, which deducted out of 3391 the year of the deſtruction of the Medes, there remaineth for the Epoche of this Babyloniſh Monarchie 1718. Wherefore from hence wee muſt begin to reckon the Acts, Lives, and Succeſſions of theſe Kings of Ashur: wee begin therefore with the firſt; to wit, Nimrod.