A discovrse of the orientall tongves viz. [brace ] Ebrew, Samaritan, Calde, Syriac, Arabic, and Ethiopic : together with A genrall grammer for the said tongues / by Christian Ravis. Raue, Christian, 1613-1677. This text is an enriched version of the TCP digital transcription A58099 of text R32273 in the English Short Title Catalog (Wing R311). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 520 KB of XML-encoded text transcribed from 137 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A58099 Wing R311 ESTC R32273 12611090 ocm 12611090 64385 2248577874

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 Early English books online. (EEBO-TCP ; phase 2, no. A58099) Transcribed from: (Early English Books Online ; image set 64385) Images scanned from microfilm: (Early English books, 1641-1700 ; 1534:12) A discovrse of the orientall tongves viz. [brace ] Ebrew, Samaritan, Calde, Syriac, Arabic, and Ethiopic : together with A genrall grammer for the said tongues / by Christian Ravis. Raue, Christian, 1613-1677. [20], 243 p. Printed by W. Wilson for T. Iackson, and are to be sold by him .., London : 1649. "A generall grammer for the Ebrew, Samaritan... and Ethiopic tongue" (p. [95]-243) has special t.p. and 1648 imprint date. Two folded leaves of tables bound between p.[8-9] and p. [95-96] Reproduction of original in the University of Illinois (Urbana-Champaign Campus). Library. eng Semitic languages -- Grammar, Comparative. eebo A discourse of the orientall tongues viz. Ebrew, Samaritan. Calde, Syriac, Arabic, and Ethiopic. Together with A generall grammer for the said tongues Raue, Christian, 1649 268 94978 6310 0 0 0 0 0 664.36 F The rate of 664.36 defects per 10,000 words puts this text in the F category of texts with 100 or more defects per 10,000 words. 2011-02 Assigned for keying and markup 2011-03 Keyed and coded from ProQuest page images 2011-05 Sampled and proofread 2011-05 Text and markup reviewed and edited 2011-06 Batch review (QC) and XML conversion

A DISCOVRSE , OF THE ORIENTALL TONGVES viz. Ebrew , Samaritan . Calde , Syriac , Arabic , and Ethiopic .

Together with A Generall GRAMMER FOR THE SAID TONGUES .

By CHRISTIAN RAVIS .

LONDON , Printed by W. Wilson for T. Iackson , and are to be sould by him at the Starre in Duck-lane 1649.

TO The right reverend Father in God , James by the Divine Providence Archbishop of Armagh Primate , and Metropolitane of all Ireland , and of His MAJESTIES most Honorable Privy Councell . May it please your Grace ,

GReat and manifold are my obligations unto your Grace , not only as a Client towards a great Patron of studies , but more especially as an adopted Son of your especiall favours . Ten yeares agoe , onely upon one humble letter of mine from hence , unto your Grace residing in Dublin , craving most humbly your assistance in my purpose towards the Orient ; It pleased your Grace to write unto me ( being as then by sight unknown unto you ) and most favourably to offer mee a certaine annuall allowance for my voyage , if I had allready left England , or if not , to invite mee to come over to your Grace , and that upon very honourable termes , upon knowledge whereof , that excellently learned , Hugo Grotius ( unawares to me ) commended mee and afterwards carried me along with him to the Cardinall De Richelieu then the greatest Minister d'Estate de France , who , after some discourses inviting mee to serve him in the Orient , and my modest refusall alledging my obligations to this English Nation , but especially to your Grace , and when upon the second and third reply of his , I did promise to write unto your Grace about it , but hee being unwilling I should do so , did after a most ample , and large commendation of your Lordship dismisse mee with an honorable donative , in the presence of that renowned Ambassadour , with whose Son , ( Anno. 1636 being a Courtier at the Court of the Queene of Sweden , ) had acquaintance at Stockholme . Out of respect also unto your Grace , Mr. Pocock . Anno. 1639. at Constantinople became very active on my behalfe with my Lord Ambassador , as also the treasurer his and my host and the consull of Smyrna , Mr. Edward Stringer a most worthy & excellently learned Gentleman for your Lordships sake were never weary of affording mee all the favour they could , attesting frequently this humble respect towards your Grace ; And after my returne home I received so freely and largely of your Bounty , that I confesse my selfe to have had all along an exceeding rich supply from you ; the consideration of all this and that it should be done to a stranger one never seene unto you , onely at the motion of those learned men Doctor Elichman , Lud. De Dieu , Ioh. Gerhardus Vossius , that such unparalled honour I say and bounty should bee done mee , layes an unparalel'd burthen on my shoulders worthily to testify my thankfulnesse for the same ; your Grace also prevents mee even in that which alone is left me , whereby to testify my thankfull remembrance of your favours ; you honourably make mention of mee , unknowne to mee , in that most learned Epistle to Ger. Ioh. Vossius de Symbolis lately setforth , calling me yours ( Noster Ravius ) and truly so I am ; I esteeme my selfe your Son , and you my gratious Father that provides for mee , nay more then a Father ; A Father knowes his Son for whom hee provides , your Grace provided for me as a part of your heart which you never saw . You have still the same gratious care of mee and my lectures , whereof at all times your Grace is pleased to enquire the successe . I will not excuse or deplore the state of my creeping and weake studies , Vltra posse nemo obligatur ; nor speake for the tuition of this small offer ; If what it conteines bee truth ( which I have learned under your fatherly care ) the offer of it is great ; if the matter of it be false , and the conceit of a heady braine , the greatest Booke of mine would justly bee loathsome and detestable in your sight . Eruditi possunt judicare , rudes discere , scioli neutrum . I shall be as glad to be taught better if here I have done amise , as to have written a truth and a beneficiall one , wherein I do not amisse . I confesse I never part from your Grace but I returne more learned then I came , but , which I esteeme above all things , farre more confirmed , and resolved upon the following of your pious , meeke , humble , sincere , unfeigned conversation , and because I can never attain the learning and exact judgement of your Grace , I shall endeavour in a higher measure , and nearer proportion to attaine your Christian faith , shewed in that unparallel'd height of humility , wherein your Lordship outstrips all th● Archbishops of the World , and to bee truely ready to follow the steps of your Grace in the Lord Iesus , as your ,

Most Humble CHRISTIAN RAVIS .

Paradigma VII Ordinum Verborum et Nominum .

Rules for the Permutation & other Accidents of the three Quiescent letters . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
I For. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . which is either .

I Changed , I. into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1st hauing damma , 2 ●ly having damma after fata at the end , 3 ☐ having fata after damma , 4th after damma at the end , 5th A quiescent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before a quiescent is changed into a moveable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 1st having Kosra , 2 ☐ having Kesra after fata at the end , 3 ☐ having fata after Kosra , 4th after Kesra at the end .

II Cast a way when a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followes in any place even in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

III Remaining quiescent , as I that of union or joyning if a letter with a vowel go before , e.g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 billa except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lilla 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hism ; II the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 characteristic of the dual before the nun para gogic with either Gizm or Teshdîd ; III the Characteristic of the Agent . Participle after the first radical before the second doubled by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

II 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either .

I Changed into , I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent , 1st after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the 3 ☐ final letter of a word ; 2 ☐ after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moueable II into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moveable , 1st having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 ☐ the final after the servil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , III into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being 〈◊〉 4th or 5th & final letter of a word , IV into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 moveable , 1st having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 ☐ final after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 ☐ a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following with the vowells 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 4th having a vowel & going before a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5th having a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & following a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a vowel .

II Cast away , I when a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followes in any place euen in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after a quiescent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; III before a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent .

III Remaining quiescent , I as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 ☐ final after damma , having damma or Kesra

III 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is either .

I Changed , I into a moveable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1st final after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 ☐ final after a servil 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent after a fata before a moveable letter . III into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after ?

II Cast away , I when a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followes in any place even in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II after a moveable being quiescent in the midle of a word III before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent . III Remaining quiescent , I final after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 II final after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

paradigm

Because the Characteristicks which are the cause of all that difference which is betweene the following 12 Orders & the first aforegoing with the whole difference it selfe sufficiently appeares in the first words of each of them ( for the terminations through all the 13. are the same ) I thought it need les to set them downe so fully as I have done the first : For it is but adding the terminations of each person to the first word , & the whole declension of them all is performed .

paradigm

Because the ninth & eleventh Order in some respect may 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 admit of an Exeption I have set them down at large .

paradigm
paradigm

There are also Verbs of . 4. letters but varyed onely through 4 Conjugations ; whereof the. first answeres to the. 2 ☐ . of the 3. letter verbs ; the 2 ☐ . to the 5t. in number of letters ; the 3 ☐ . to the 7th . in res : 〈◊〉 of Nun the 4th . to the 9th . in that it doubles the last radicall .

paradigm

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followes the Analogy in all those orders that haue a teshdîd for their character & is declined like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as likewise in all those . persons of the other orders where the 3 ☐ radicall is to have a 〈◊〉 Gizm . So that all its Anomaly ( if it may be called Anomaly , it agreing herein with the 9th . & nth . order ) consists in this that as ofte● as the 3 ☐ . rad: is to have a vowell the 2 ☐ . is inserted into it by 〈◊〉 teshdîd its vowel being cast away if the foregoing hath one as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or going to the precedent if it have a gizm , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 4th order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are declined like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 observing onely the rule , of permutation of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 through all the 13 orders as for example in the 3 ☐ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Analogicall in all the last 12 orders except the 〈◊〉 where the 1st . radicall is inserted into the Characteristicall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by a teshdîd . as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 So also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are declined like 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 2. 3. 5. 6. 9. 11. 12. 13th . 〈◊〉 the 4. 7. 8. 10th . follow the rule of the first as appeares .

paradigm

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followe the rule of the first order in their variation through the 12 last , Observing onely that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changeth its last radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereas in the s st it was changed into . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and moreover that the , sam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaines & is Sounded like a diythong in the s st & 2 ☐ persons , whereas in the s st order the third radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 returned in those persons as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c.

Lastly to conclude this Paradigma it is to be observed that the termination of the future is subiect to a 3 fold chang 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By Apocope which takes away the final superfluous Damma & Nuns in the end of the words ( that is al except those 2 in the plural feminines which remaine because they are formative of the gender ) instead where of the plurall masculines assume a quiescent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as sing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dual 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 plur 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & and this Apocope is the true Analogy

2 By Antithesis with changes y final' into ' as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

3 By Paragoge whereby unto the forme caused by Antithesis is added a Nun with a fata & a teshdîd the servile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall falling away , Also in the plural feminine is inserted an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that so 3 nuns may not come together all which appeares as followes .

paradigm

Sometimes this Nun is added without a teshdîd & is only gizm'd but the singular onely & the masculine & Common plural are Subject to this forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c.

In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as often as the , 3 ☐ radical is gizm'd the 2 ☐ quiescent is cast away as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of receiving a gizm on the 3 ☐ by reason of Apocope cast the third away .

Apocope and Antithesis happen by reason of the influence of these particles vizt ' . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

To fill up this vacant place I haue inserted this Scheme representing in short the variation of a ꝑfect Verb the rough the tenses & persons of all the 13 order .

circular paradigm

The Chalde & Syriak manner of forming verbs

paradigm

Obserue . that the second order in the Syriak is the same with the first a Dages being understood at the Second radicall & a vowel at the first . The 3 ☐ order is the same with the Second insecting onely an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 between the first & Second radicall . The fourth order is formed by placing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the P. & Pr. & 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the future The 5t. order is made out of the 2 ☐ by preposing . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 & the 6 t● out of the third on the same maner the line of omission under the Second radical is of no moment

In the Chalde the Charactristicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the sixt order is omitted through all the persons & tenses .

The Aethiopile manner of forminge verbs hauing but 4 order .

paradigm

The other . Orders being formed as the first , it shall suffice to set downe . the first words onely

paradigm

The Noune & 〈◊〉 of the first order is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

There are also imperfect verbs : yet none but what are likewise declined perfectly according to the Analogy , but in regard that some doe occurre sometimes defective in one of their radicall it may be requisite to know ( for the finding of their rootes ) that such as double the Second radicall , 〈◊〉 it in the Second person Sing foem . and second and third person 〈…〉 of the future and no where else . Those whose first radical is 〈◊〉 cast it away through the whole future & present of the first order and no where else . Those whose second or third radical is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cast away throughout the first order and no where else what other speciall anomalyes there are may be learnt by exercise .

A DISCOURSE Concerning the Easterne Tongues ; to wit , Ebrew , Calde , Samaritane , Syriac , Arabic , and Ethiopick .

IF there were not a great dimnesse in our sight , and dulnesse in the understanding of our judgements , ( which should ordinarily be led by reason , more than by received opinions , ) there is no doubt , but all things would goe far better , and in a higher way , yea whole Nations would be truely honorable , glorious , magnificent , rich , mighty , powerfull , and redoubtable unto their enemies , spread more large , enjoy far more Kingdomes , then now they possesse shires , governe them with more facility and lesse trouble , then now a handfull of Cities . The lack of true noble principles spoyles all great affaires . Nothing is easie , because we are childish in our actions . Let us lay a good foundation , and upon a little ground we may erect an excellent , high and glorious steeple , which will be seen far abroad . It is not money that gives splendor to the world , but reason . The sunne is that which carries the bravest sway in the world , discovering all things , seeing all things of any colour , nature and condition , good or bad . And in that vastnes of the heaven it occupies but a little space , yet gives light and glory unto the whole Hemisphere ; The reason withus man-kinde , is the sunne of our judgement , whereby we are able to learne all things quickly and easily , because thereby wee can comprehend all things taught us . Let there be never so many actions , it will easily discerne them all . Never so voluminous workes , it will leade us through them , and make way even in the darkest passages of them , and shew us what method it had by the author , when he pen'd the booke , and that it is the same sun both for his & our Hemisphere , like as we know , that the sunne is the same to them at Jerusalem ( and al other parts of the world , ) that it is to us in England . If then these things , that come under our eyes , are so certaine , why should the eyes of our judgement bee so dimsighted , as not to discerne by reason such things , as are onely to bee made easie and delightsome unto us therby , except we delight more in ignorance then knowledge . Yet that can never be said of mankind , wheresoever or whatsoever , but must still be granted , that indeed it doth rather imbrace ( according to that light of Nature which God hath bestowed upon it ) REASON than UNREASON , LIGHT than DARKENES , LOVE then HATRED . And thence it comes to passe that yet so many things are done , because reason leades us on , shewes us the hope to come through , the waies wherby to endeavour how to shunne the snares , to avoid the enemies , to imbrace the friends , and to improve all to the best advantage , & thus to come at our journeys end . Only we confesse , that this Honorable Councellor within us , given by God Almighty , is never , or very seldome heard by the greatest part of men ( not out of hatred but slownesse of spirit , & unwillingnesse of paines , unthankefullnes after having received good counsell , ) but rather subdued or oppressed by vices , lewdnes , corruption or malice , to the great hurt and griefe of this our sunne . This neglect of reason hath troubled and made all Learnings uneasie , because without it wee have them all given to us without life . Reason is the life of all actions , of all learnings . And thence it is , that the Mathematicks are the most true and delightfull studies , because the fullest of reason . And where that layes the ground-worke , the fabrick will bee durable . Thus all Languages ( when they are taught or learned by and with reason , ) have an excellent easinesse , and that is the cause why people generally beleeve , that in Heaven they shall speak some other than their mother tongue , and yet attaine to it without the least difficulty , because reason will make any tongue easier than a thousand rules . The principles of all tongues are laid by reason , as well as the principles of Physick , Metaphysick , Logick , or any other Art whatsoever . But our opinions and principles not being regulated thereby , doe invert all the waies to learne them , to a difficulty . Whence it comes to passe , that even al people cry out , Tongues are difficult , and lay that downe as a certaine principle . If now people build upon such ground , can we expect any thing from them but foolish talking and writings . Can we finde figs on thornes , or grapes on thistles , or is it possible for the fruit to bee sweet , where the very root of the tree is bitternes it selfe . Let us then lay aside , ( and that with your leave ) all such principles , and imbrace this viz. That Tongues are the easiest things in the world to learne and that with great delight .

To come then neerer to our Tongues , the subject of this our present discourse , I confesse that still I find among all men ( nay the learned themselves ) many strange opinions of them , and such principles , that if they should be truely scanned , they would make the world to laugh at them . The nearest way that I am able to shew , to speake and judge truely of these Tongues . viz. Ebrew , Calde , Samaritan , Syriac , Arabic and Ethiopic , is onely that you believe all things on the contrary . If they tell you , there are many ; believe them to be but one , If , hard to be gotten ; to be easie . If , without use ; there are none more usefull . If , of a hard pronunciation ; not much harder than English . Vngracious ; the sweetest expressions in English are found in them . Not many Bookes in them , More than any man is able to read through in all his life time . Of no comely Characters , as neate as English . Of few words , And the more wise , grave , serious , majestaticall speeches . Contemptible , by none but ignorant and malicious men . They are lost , no more than the German , French , Italian , Spanish , Latine , or the English . No good Authors extant in them . The Bible is originally in this tongue . And if you can forget or slightly passe by that booke , which the spirit of God himselfe hath penned , and sent into your bosome , you are not worthy to look on any book else , although I would have shewed you onely in England about two thousand . None is honoured by learning them . True , because none did truely understand them , No people studied them . Yet all nations do . The Vniversities drive more the Arts , than these Tongues . Because they were taught to be many , and learned men would rather dispute , than become schollars againe and againe .

Yet all this spoken in an opposite way is easily done and said , but not easily believed , because the old principles are so deeply rooted in mens hearts , therefore is it fit to go on a litle more plainely in the declaration of their nature , then in railing and wrangling about them . Wherefore I will choose to speake first of their Antiquitie ; secondly , of their rare vertues ; thirdly , of their largenesse ; fourthly , of their use ; fiftly , of their unity , sixthly and lastly , of their easines . And all this without much premeditation , but onely as few dayes labour of using the pen will afford : their being many reasons in the way , why I could not spend great labour or much time about this businesse at this instant .

And first , the Antiquity of them is granted by all , to be before any of the European Tongues whatsoever . But the Greeke Tongue , which spread so sarre in Europe , that out of Greece it took root in Spaine , France , Italie , and in Affrica in all the mediterranean Seashore , and almost into Persia it selfe by Alexander the Great ( not that it was the onely tongue spoken in Asia , Africa , and Europe , all other Tongues being lost , but that it came in for its smoothnesse , by the victoriousnesse of that people , and the activity of their Kings , and great traffick of their most renouned Merchants and sea-men . ) this Greeke Tongue onely might challenge a great Antiquity , and be competitor with Calde , Syriac , Samaritan , and Arabic , if not with Ethiopic , whereof we are like to know almost nothing ( with Ebrew no man dare bring it into competition for antiquity ; ) but if diversity of names make no distinct matter , and if the essence be not divers , because it has many accidents , and if the substance of any thing be remaining the same in number , although you add never so many outward pictures and titles , glosses and inscriptions , and if the thing it selfe be not changed , in changing the outside onely , and if a man remaine the very same , although he should be so foolish , as to change his habit every day and never weare the same cloaths two dayes together , than let us not despaire , ( if we can make it appeare , that Ebrew , Calde , Samaritan , Syriac , Arabic and Etiopic are but one and the same language , as we shall in the fifth part ) but that the argument used for the antiquity of Ebrew will shew the very same antiquity to be in all the said Tongues , because they being all one , began at one instant together with Adam , given unto him by God Almighty , to talke with his Creator and afterward with his bedfellow , not with the Divel as she did . Besides , wee know there was a great distance between the Caldean Empire , the Syrian Gods , the Arabian Rovery , and the Grecian setlement and well grounded assurance , or full large extent either of the tongue or government , we know further , that the whole Greeke Tongue ( no dialect excepted ) as big as it now is , ) comes by good naturall pedegree from the Ebrew , Calde , Samaritan , Syriac , Arabic , and I dare say as much out of Ethiopic . I say not only from Ebrew , and though a great quantity of Greek be already derived by divers Authors only from the Ebrew Bible words : ( so that if I am not mistaken , there are above sixe thousand Greeke words clearely derived by divers learned Authors from thence , as a son descending from his parents ) yet if the very same root and stock be in the Calde , Samaritan , Syriac , Arabie and Ethiopic Tongue , who can deny ( or will not easily grant ) that all these six thousand Greeke words already derived out of Ebrew , are at the same instant derived out of Calde , &c. And than besides , if many thousand words extant in Greek can ( either by me or many hundred men ) be further derived from these Ebrew words extant in the Bible , wil not all this declare more and more a great antiquity not onely of Ebrew I say , but also of Calde , Samaritan , Syriac , Arabic and Ethiopic before the Greeke Tongue , it being a most reasonable principle , that if the parents beget never so many children in divers Countryes , let these children have never so many and various names , yet they wil never be elder than their parents . Further as it would be a sinple assertion , that whatsoever word is not extant in the English Bible , is not English , even so and no lesse ridiculous doe almost all the learned men hetherto speake , when they say , that whatsoever word they finde not in the Ebrew Bibel , is not any more Ebrew , and therefore then it must be called Calde ; if they finde it in the Calde Jewish translation upon the old Testament ; or Syriac , if in a Syrian Authour , or Arabic , by an Arabian , and Ethiopic by an Ethiopian , or Samaritic , in the Samaritan character of the Ebrew five Bookes of Meses , in some passages differing from the Ebrew Bibles extant , or in their Paraphrase upon the text . This as it is unsound , and a sport of dark mindes , led out of the way by neglects of their owne learning , so shall it be declared in the fifth point . And therefore as we grant that there are some words sound in Calde Syriac , and Arabic books , which are not in the Ebrew Bible , and besides as we know , that even of them also a great quantity of Greek words are derived by some , and yet many hundred more will heareafter be derived ; all this doth shew , that the Greeke tongue can not come into competition for antiquity , either with Ebrew , Calde , Syriac , Arabic , or Ethiopic , Neither is that dreame , as if the Greeke tongue had bin hatched at the same instant with Calde , Samaritan , Syriac , Arabic , and Ethiopic ( conceaved to be so many divers Tongues ) at the confusion of Babel , that dreame I say is not with any reason , but onely a blinde talke upon suppositions . First , Of a confusion of Tongues in the plurall , where the Scripture clearly speaks onely of one tongue , of one pronuntiation , which tongue was confounded , I grant it , but as the Scripture saith , not unto many tongues , ( for so it saith not ) but many pronunciations of the very selfe same tongue , and so much it sayes , and that is true . Which was enough to dispersethese builders , when they could not understand one the others pronunciation , although they spake the same language . As forinstance , notwithstanding English , Scotish , Danish , Swedish , Norwagish , Greenlandish , Low Dutch , and the High German tongue is but one tongue all in all , with many ( yet small ) accidentall differences , these said nations cannot understand one another at an instant and new unexpected meeting , ( I say not of the nearest but most remoted nations , ) because of the divers pronunciations of Consonants and Vowels together with the displacing of the accent . Secondly . Of an immediate proereation of many tongues ( innumber seventy two . ) Which old fable hath bin among the Greek fathers , by name in Epiphanius his book of fourescore sects , ( he lived in the time of Basil , Gregory , Chrisostom , & Hie rome ) from thence among the Latines Hierome and Augustine , but before these the Syrians and Arabians in Orient , and the rest of the Heathen , Jewes and Christians , did afterward disperse it among the Turkes & all other religions and sorts of people , and runnes at this day currant through the whole world . But concerning this matter , these things are certaine , that there was but one and not many tongues , and that that one tongue was devided by the diversity of the lips or pronunciation : and then , that every particular person had not a severall language , nor a severall pronunciation , for then there could have bin no society after the dispersion ; but that whole families only had their proper pronunciation ; therfore certaine is that also , that neither seventy two Languages , or more or lesse , took then beginning , neither every particular language now used was then founded , but onely the Mother and Originall tongue , which we now have under hand , nor that besides this primitive tongue other mother & original tongues now used or exstinguished , were then founded , out of which thers should since have bin derived , as many learned think . To what purpose , I beseech you , at the confusion of Babell was the English tongue , when there was not yet any English man , at lest not Horsus and Hengistus ? then we might say with more true reason , that the Low Dutch men were at that time , because in Latine they are called Belgae , which they may say , comes from Peleg , at whose time this confusion of Babell was , and he therefore called Pelga for Belga , p. for b. But as these are but fancies , so indeed is it no lesse a fancy , when it is so confidently asserted of the Greek tongue . What property is there in it , that it should have bin at the same time with Ebrew , Calde , Samaritan , Syriac , Arabic and Ethiopic , at the confusion of Babell and not English . And where have you read the names of these 72. tongues , that did then bud out of that mudd ? T is true , that some Moderne writers on this point have followed and did believe Arnobius , ( that Africane Heathenish Philosopher , and professor of Rhetoric , who was afterward a Christian and a Minister of the word of God , he lived about three hundred yeares after the nativity of our Lord : ) who upon the 105. Psalme the 8. ver. ( He hath remembred his covenant for ever , the word which he commanded to a thousand generations , ) conceives , that there are in the world ( besides a thousand ( nations mistaken for generations , ) 72. tongues , to wit beyond Persia Eastwards 406. nations , onely 27. tongues : on this side Persia , all Asta and Africa 394 , nations , onely 22. tongues ; and all Europe , with the North of Asia , Eastwards 200 nations , 23. tongues . Wherein partly we finde a very great audacity , or confidence as well in the number of nations , as tongues , yet a greater defect of the proper names of these 72. tongues , and withall a farre more unreasonable assertion , that Jafets 200. families or nations should yeeld almost as many tongues in Europe , as Sem's 406. in Asia , and more than Chams 394. in Africa ; The reason , why to Europe he attributes 23. tongues , and but 200 nations to Africa 22. to Asia 27. & yet 800. nations is because Arnobius descending from Roman Parents knew better the tradition of the Greec and Latine Fathers , than the tongues of Africa , understanding onely the Roman , and unacquainted with the Hebrew &c. , or at least not thoroughly with one tongue of Africa , lesse of Asia . And yet upon such rotten buildings , some moderne Authours ( speaking of tongues ( and of those which they doe not understand , ) most confidently ) tell it as a certaine thing , that in the consusion of Babell there were 72. Languages devided . If than these 72. tongues are not named by this most confident Roman , or Moore , may ye not as well name the English , as the Greek . I see nothing in it , but only that we are consident to tell tales far of , where we thinke no body can inquire whereas in things at home we are more sparing , because we may be easily intrapped , and more cautious in beleeving , because we may discerne them for the most part by our reason , without inquiry ; as for instance . Let us but consider that tongues are onely made for man , not for beasts or any other creature , were there at the confusion of Babel onely 72. soules ? for from so many persons numbred , as they will take it in the tenth chapter of Genesis , they derive 72. tongues ; which yet cannot be true , those 72. soules not being all , nor the onely builders of that Tower of Babel . And if many thousands , which is more true and probable , why onely 72. tongues , when every one must needs have his owne tongue and pronunciation if he shall not be able to understand another ; or if a thousand men ( after the confusion of Babel ) had one pronunciation different from an other thousand , then partly this confusion of pronunciations ( where one could not understand another ) was onely temporary , for the purpose of dispersing those , who against Gods will would live together in one City , and not disperse themselves : partly no necessity of faigning and coyning tongues , and that so many at one instant , and that to dure till this day , and yet many families and nations perishing , and others arising , this number of 72. tongues to have remained till this day , when some of those 1000. Nations , whereof he conceives David to speake , are now utterly perished , and destroyed . Nay notwithstanding that a Catalogue of thousand nations which are utterly lost and perished , by me could easily be brought forth out of ancient Authours , yet till this very day 72. tongues to remain , and none to be lost : from these , and many such considerations I say it would be easily discovered to be a meere fable . And if you object , that even I confesse , Ebrew , Calde , Samaritan , Syriac , Arabic and Ethiopic tongues to have bin there , I hope you are not so forgetfull , as not to remember that I promised to shew you hereafter the unity of those tongues , and that it is no more many tongues ( notwithstanding that it hath diversity of titles and names ) then the Grand Signiour of Constantinople many men , because of his numerous high and lofty titles , or the King of Spaine many Kings , when he gave himselfe a whole page of Titles of Kingdomes , and other small places in Arabia and East Indies in his letter to the King of France . And as the King of France did more wise in my simple apprehension in giving unto himselfe onely one Title , and in scorne of that foolery of Spaine did repeate it frequently in his answer ( letter of credence , ) so I may say in this bunnesse , si magnis licet componere parva , if we may take an example of that wise King ( as I think I may ) in place , where all others speake of many tongues , I say it is but one ; and therefore the antiquity of Calde , Samaritan , Syriac , Arabic and Ethiopic is not the antiquity of many , but onely of one and the selfe same Ebrew tougue . So than , that we may come to the conclusion of the first point , I affirme , ( and am able to make it good against all opposers ) that Ebrew , Calde , Samaritan , Syriac , Arabic , & Ethiopic were from the very beginning of Adams creation , and do remaine yet with us in the world , they were before and after the confusion of Babell , and are therefore the Mother tongue of all tongues in the world .

The second point is , the rare vertues of these Orientall Tongues , viz. Ebrew , Calde , Samaritan , Syriac , Arabic , and Ethiopic , whereby they are far more noble then Greeke , Latine or any of the esteemed learned tongues . And here I confesse , I see before me such a vastnesse of an excellent plaine , where my horse could runne , not only a most gallant course , but even out of breath ; yet not to hazard so much , because I must use that my loving creature many times more , and with more advantage hereafter , than yet I conceive to be at this race , I will at this time not so much as permit it to a Gallop , but keepe it in a smooth and painles pace , being assured of its willingnes upon any other presented occasion . That most naturall simplenesse or singlenesse in the comportements of this grave Lady doth keep me still in a wilfull obedience and a silent admiration , nay adoration of that divinity . You will finde here a Divinity in pedegree , a comelinesse in attire , a constancy in their nature and fashions , a gravity in few speeches , a due observation of sensefull ordrings of words , a brevity in their contractions , an hatred of confusion of the same , a providence in placing them , no superfluity in servants , a certaine office ordered unto every one of them ; even accounted superfluous by men ignorant in their affaires , have their charge of a good turne . Their constant number of roots , the easy order to finde them out , planted all as in an Orchard , by square , that wheresoever you send your eyes , you behold the same distance of each other . Every tree of them of a divers savor and gracious taste with a delightfull smell . The branches of these trees ordered , yeelding hundreds of fruits , to wit , words , all of the same taste and smell , yet with some diversity : So that Ebrew , Calde , Samaritan , Syriac , Arabic and Ethiopic according to many Authours and Books yet extant , have as large an extent , as the Greek of Latine Tongue . For being a full tongue as well as Latine or Greek , it must needs follow , that all the Ebrew Language must represent the whole Latine and Greek : the Calde or Samaritan all the same ; Syriac , Arabic and Ethiopic the same . Neither doth it contradict me and my tenents , that the Bible doth not containe the whole Ebrew tongue , therefore this tongue doth not comprehend the whole Latine tongue . For I never said , that this tongue , as it is extant onely in the Ebrew Bible , doth containe all the Latine tongue , even because there is not the whole Ebrew language in the Ebrew Bible , but is partly yet in Caldean , &c. Authours . The whole Orientall tongue doth include the whole Occidentall be it Greek , Latine , German , English , Spanish , French , Italien or whatsoever . And there is wonder enough in it . I dare say that those words which are in the Ebrew Bible do containe most part of the GGreek or Latine tongue , that is , the greatest part of the Latine or Greek tongue is expressable by such words , as are in the Ebrew Bible , be they never so few in comparison of that great voluminous vastity of Latine or English it selfe . If we do admire the nature of this tongue , we may justly exclaime even in behalfe of it , as the Apostle in a higher straine concerning the nature of men under unbelief and confusion , and the capacity of Gods mercyes upon all . O the depth of the riches both of the wisedome and knowledge of God , how unsearchable are his judgements , and his wayes past finding out ? For God is as well the cause of this his holy tongue , which he was pleased first to bestow upon mankind , as He was the Creatour of the first Adam , and in him of all mankind . Yet as there was another state in Adam even after his fall , more livelinesse , lesse dulnesse , more simplenesse and finglenesse of hearts , lesse troubles of the affaires of the world , neerer with God , because lesse objects from God , more cleare sighted even in naturall things , because using more his reason , diligency and industrie on them , and more blessed in his undertakings , because with a more single heart , so that in many hundreds of things Adam was even after the fall yet so much more perfect , than we . No lesse it was with this tongue , partly before the confusion of Babel as in the state of innocency ; Few and full words . Which fulnesse is wonderous in all mens eyes , and yet not searched from whence . Therefore , If I shall not doe a misse , I shall rather give a hint at that well and fountaine , to lead you unto it , than at this time to bring you many cups full of that wholesome living water flowing , nay springing from thence . It is undeniable , that a thing is but one in essence , and yet has divers accidents , more or lesse , so the word signifying a thing , and but one thing also , which words we call the roote , those words , those roots do onely signifie that one tree . And every tree , though never so many , if they are of the same stock , will have all the same taste ; whereby it comes to passe , that 20.50.100 . words in Ebrew , &c. descending from the same roote and tree , do yeeld naturally alike taste or signification , and yet they are individuals and divers in number . The taste then is one and the same , the radicall signification is but one , not 2 , 3 , 4 , 6. or more , as hitherto all the Dictionary Writers have falsly asserted , even against nature it selfe , yeelding unto one and the same roote or tree many and divers tasts . Which assertion holds yet , because they are all but ill gardiners , onely considering the outward shape of the fruits , and therefore the taste being a little different , they presently conclude against the nature of all trees , that one and the same roote or tree can have divers tastes or significations . When otherwise if they would but search and conferre the taste of this with the taste of the other fruit , they would finde a sweet analogie between them , viz. that there is but one taste in every tree , and so define that taste or signification . But by what meanes doth the same taste seeme to be divers , and so dazle the eyes of learned men , and withdraw their judgement ? I answer , because they think not . 1. That tongues are onely proper to men and not beasts . 2. That men have onely a more perfect reason , and that in an infinite higher degree than the beasts , in so much that for the distance thereof these are deemed to have almost none at all . 3. That languages have reason in them , and proceed with reason , out of reason , accompanyed and followed by it . 4. That men have naturally Logic , Rhetoric , Physic , Metaphyfic , Ethic: because all these ( being called Arts ) are branches of Reason . 5. That all these Arts naturally inhabiting in a man , do infould themselves first in that thing , whereby reason of a reasonable creature is onely exprest , that is , in the language of a man ; and secondly all speeches are by reason teinted more or lesse , according as man makes use of his reason . 6. That as all men have onely one and the same reason , as the world onely one and the same sunne , so all tongues have also one and the same reason . 7. That Logic , Rhetoric , Ethic , Physic , Metaphysic , ( considered as it is in any Phylosopher of any part of the world , ) doth naturally , first , beautifie , amplifie , enlarge , determine the significations of any word and root or tree , how far they may proceed , and not father ; as also , secondly , distinguish and keep them from confusion , contradiction , implication , and thirdly , joyne those , and shew in what measure , and how far to joyne , which otherwise seeme to be divers , and of a clear other tree and roote , 8. That by these meanes those most ancient tongues , ( I speake now in plurall , rather as people speake , than according to the truth ) Ebrew , Calde , Samaritan , Syriac , Arabic and Ethiopic , haveing but few roots in respect of Greec and Latine , yet are multiplied beyond all expectation in significations by Rhetoric , Logic , Physic and Metaphysic ; viz. by reason onely . 9. That the nature of the Orientall tongue is for the most part the very same with the nature of the Occidentall , viz. Ebrew it selfe , Calde , Samaritan , Syriac , Arabic and Ethiopic hath the greatest part of its nature even as English , it beeing no way lesse instructed by reason than these ; neither hath Ebrew by way of reason a greater preeminency then English , or any occidentall tongue . 10. That the same metaphors , metonymies , synecdoches , proper and translate significations , the same Ironicall expressions are every where , because there is the same reason in all tongues , and among all men . 11. And therefore the same metaphoricall , metonymical , synecdochical , ironical significations in words . 12. And that among others we may , and many times can , nay must frequently consider the significations of one word in Latine , how manifold they are , as also in many other occidentall tongues , and applie them in the Orientall , and then proceeding thus with reason , we shall finde a neerer conformity , than hetherto beleeved , and greater distinction , than hoped for ; and all this , out of a more large ample , and naturall well , even that eternal fountaine REASON , than out of the best Iewes , Rabbins , Syrians , Arabians and Ethiopians themselves . 13. That in this tongue is never a compounded word , as there is in Latine & Greek , and that therefore it must necessarily follow , that all the compound significations of any simple word in those languages must also be comprised in that simple Ebrew root . 14. The reason of which assertion is clear , because that all the compound words , ( I understand the compositions , with the praepositions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. a , ab , abs , ac , ad , af , ag , al , am , an , ap , ar , as , at , e , ex , &c. ) have still this simple word as that unum tertium , a naturall meeting in that word , whereby all the compound words being joyned as in the body , so in the essence and substance of signification with some small alteration , addition , or detraction , of and unto that simple and first substance .

Such and the like things being set down in the generall search of tongues , will shew the nature , beauty , & comlines of this Oriential tongue . And if any man demand of me , what speciall use may be made of the singlenes of this sirnamed Orientall tongue beyond the Occidental , where there is far greater toyle in composition , many terminations without any neede , as for example in the Latine , six cases in singular , & as many in plurall , so many Declensions in Nounes , and Conjugations in verbs , divers terminations for all persons , various both in Active and Passive , and an infinite of such like conceits , these being almost al wanting in this Originall tongue . I answer , that even from thence we in the Occident and North may begin to looke about us , and from the corruption of our tongues , ( and the great variety of circumstantiall additions , and detractions , multiplications and divisions , ( in Greec and Latine ) in nature clearely superfluous ) learne to esteeme more of the naturall simplicity of this first tongue , which like unto Adam in his innocency ( without so many garments and additions about his limbs as wee now weare about us ) is still the most comely , gracious , goodly , neate , and tractable tongue , and that which is most agreeable to the nature of man , requiring to be studied more by reason than an infinity of rules , more trying the use of our reason , than the strength of our memory . In one word , it makes us ( when by the Greec and Latine wee were become beasts , by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so tels me my Master Adam ) to become Adam our selves ; to be no more under the law but under the sweet yoake of reason : differing as much from our former condition of studing tongues as reasonable Adam did from any of his subjected beasts ; whereof none , was found to match with him , being farre inferiour to his condition . So that this Primitive tongue ( whether in Orthography , Analogie or Syntax ) is as single and simple as the English it selfe ; having ( in Orthography ) no more letters or consonants , ( although some of them are used in place of vowells ) having no case , nor scarse any masculine or feminine gender , much lesse neuter , common or Epicene , no active or passive ( much lesse neuter or Deponent , no Infinity or Terminations in numbers , much lesse in persons then commonly is taught . No Declentions at all in Nownes , nor Conjugations in Verbs , no Modes without any more Tenses then nature requires , viz. The present , DO THOU & YE , the future I , THOU , HE , WE , YE , THEY , WILL DO , and Pretertense I , THOU , HE , WEE , YE , THEY , HAVE DONE . All the superfluities of a Presens in Indicative , Optative , and Conjunctive in the first , second , & third person singular or plurall are wisely cut away and not found . The imperfect & plus quam perfect of the Indicative , Optative , and Conjunctive are comprised with only one Pretertence , the Future the same . What an easinesse makes this in a language ? If you say I speake cleare otherwise then other Gramarians have and doe speake of this tongue . I answer , that I would not have you to regard what either I , this , or that man sayes concerning this tongue but what it doth afford its selfe , and when those rules , that are most confidently set downe by former Gramarians , are found by themselves and others to have so many exceptions , as that the examples of these many times outreach the number of those , doth it not clearely shew that that rule is indeede of no value , use , or authority ? Nay the Syntax is that part of Grammer that will shew the necessity or superfluity of things taught in Analogy : For if there bee never so many distinctions and divisions of this or that part in Analogy , and Syntax authorize it not with the utility , but rather cry it downe by its independency or indifferency of use ; we may thinke it to be rather some fancy of a mans braine then the nature of the tongue . And of that sort of adiophorâs in this tongue are almost gender , number and person , adjective and substanstive , &c. The order of the subject & predicate will easily bee observed if you know the simple and single tast or signification of the root , and have learnt ( in other tongues ) Rhetorick and Logick , to know how such and such a signification may ( by these Arts ) bee inlarged , distinguished , determined and turned into many and divers fashions , ( yet so as that it still retaine the naturall , ideall , or radicall tast , ) and that applyed to our Ebrew , Calde , Samaritan , Syriac , Arabic , and Ethiopic roots and words ) will yeeld all helps that can be required to know the true sence of that text : contrarily if wee have never so many rules , they will rather confound our understandings , obscure our reason , undermine our judgement , and in place of helpes , bring us into farther confusion . Reason with few rules and prerequisite signification of words ( which the Dictionaries have hitherto but meanely afforded and must hereafter be more fully discovered and set downe ) may bee multiplyed or devided , and according to the place soundly applyed by the helpe of Logic , Rhethorick , and Physick , and Metaphysic , ) will containe all Syntax in very few rules , and then no rules can be expected without reason . Yet more especially to discribe you in a competent brevity the nature of this tongue you shal have ānexed a plaine , little , & full grammer , at least fuller then that I formerly set out in English upon one sheet in three columnes in folio for Orthography Etimology and Syntaxis , according to that brevity , ( whereof those that desired it so short did shew me a patterne made before me by some other learned Author , ) and afterwards in some measure enlarged by my paines , and published under the title of THE RVDIMENTS OF THE HEBREW GRAMMER IN ENGLISH , &c. this yeare 1648. but much spoyled in the publication , it not being according to my will , as the following is .

The third point concerning their largenesse , is partly cleare in the largenesse of time wherein they continued , partly of place where they have been & are yet in use . That of time , if it were only for a meane Honour of Antiquity , we have spoken enough of it in the first particular . But this having some farther intention , it is not to be pretermitted . Then there is no Ebrew , Calde , Samaritane , Syriac , Arabic , or Ethiopic so ancient as the Bible and Moses . Therefore in those Greec Authors that have written of all those Countries , where this holy Language was naturally and continually in full course , and having written in the Greec tongue , and thereby confounded almost all the names of the Orientall places , persons and things in so much , that without a diligent search of this mother tongue , we shall never be able to finde out what they meane therby , nor wil the Greec paraphrasts , interpreters , Dictionaries , or any thing else of theirs be able to helpe us in any thing , which themselves were as ignorant of , as those Authors they would cleare up , having not themselves that which they would give to others . Now of all these thousands of Greec Authors , there is not one to bee expected , that hath not now and then more or lesse of some Orientall words , and that so corruptly , that his sense even thereby becomes obscure , because the sence of those words remaine so . Then to cleare them up , there will be no more sure and catholick remedy , than to learne to reduce all the corrupt Greec words , translated out of this Orientall tongue , to their proper place , where if once brought , will presently yeeld a full and clear commentary upon the said author whatsoever . The same may be said of many hundred of Latine Authors ; as being in the same way of darknesse , and hereby to be brought unto light . Largenesse of space at this present time upwards to about 1000. yeares ago , is all the same yet , and can be made good in few words . Whole Africa has had from its very being and beginning till this day this and the same tongue . If you object , Greec and Latine has bin there , I answer , yea , I confesse it , but onely as French and Low dutch is preached here at London and some other places of England : not being in Africa as the Mother , but only as the Forraigne tongue , exercised by strangers : the Mother tongue being this primitive of Adam , which in all Authors of many hundreds of places may be shewed , and is partly most excellently conjctured at by divers learned Authours . It will be further objected , another tongue to have bin in Egypt , viz. that which cal'd Josef , Zofnat Faneah ( in our English translation Zaphnath-Paaneah . Gen. 41 : 45. ) which they say is not of this tongue , but some other called the Coptic tongue , which they would have to be different from this true Ebrew . I answer , that all that is true , that the Copic tongue , which was used in that Province of Egypt cal'd Copt or Coptus in Greek and Latine , naturally and by the true native inhabitants , is the very same language , which was spoken by Pharaoh , and in which Joseph was thus intituled . But to call that corrupt , fals Coptic , which was brought in with the Grecians , when the Pharaonses ( or Princes ) and Kings of Egypt gave them leave , not onely to dwell here and there in many townes and villages , as Merchants and Handicraftmen , but also more especially the prouince and Metropolis of that province Copt being truly Greec , but now so corrupted with that mingling of this holy tongue then used from the beginning of the first introduction of it by Mizrayim ( whereof Egipt at this very day has its name being by the Inhabitants themselves called Misr , not Egypt , a name brought in onely by the Grecians from their more speciall dwelling place , viz. that shire Copt , Cypt or Gypt , that it is neither Ebrew nor Greec , but a confusion of both , having many words of Greec , with an Egyptian or Arabic termination ; so farre denie I , that that minglemoos is the true Coptic , naturall and native tongue of the Egyptians . About the Ethiopic there will be more objections . From whence I have , that that Countrie has the same tongue in essence , notwithstanding corrupted by divers and many hundred of Accidents . I answer , out of their bookes , to wit out of the New-Testament , and some part of the old ( viz. the Psalmes translated into Etiopien , and printed in Germany at Collen by art , industry & learning of John Potken , Rector of Georg Collen , An. 1508 in 4ᵒ. together with Greec , Latine , & Ebrew ; with an in troduction unto this tongue ) we have more clearnesse and notice concerning it , than from all the voyages unto it , or passages through it , described by divers men of Italie , Spaine , France , Engeland , Germany and the Low-Country . So that it remaines true , that in whole Africa , the native and true naturall tongue is onely this same tongue , yet with some diversity of accidents , which though never so many , are not able to bring that one essence to a diversity and confusion . And whereas it will be further objected , that formerly there have bin divers tongues , but lost ; as for instance ; the Punic tongue , wherein Plautus in his Poenulus or Punicien Moor has left some remainders , and that that passage is attempted to be cleared by many Authours , yet it still remaines in darknesse . I answer , that names of this tongue there have bin , and are at this day many , and may be made many more , which never the lesse cannot change the essence of this nor any other tongue , and they were called Poeni , whereof Poenulus , ( as Graeci , Graeculus , ) because they came out of Phoenicia ( which you may call also Poenicia ) from Tyre and Sydon ( whereof is mention made . Mat. 15 : 21. Mar. 7 : 24. Luc. 6 : 17. and else where ) and all the adjacent parts of that very same Mediterranean Sea of the Phoeniciens with these Poeniciens . Now then , seeing this people ( the Poeni in Latine , or Poeniciens ) were the children and new Plantation of those Phoenicens , that did properly and naturally speake this primitive , holy and most ancient tongue , no doubt , but they brought with them their owne tongue and pronunciation ; and notwithstanding that perhaps they might finde a language there , yet because they found onely a new and divers pronunciation of their owne ( even as here in England all along the seashore the pronunciation doth change and vary round about this great Island ) it was easily joyned with theirs , and yet the pronunciation for the most part by time might change into the pronuntiation of that country , not from whence , but unto whom they came . As for that place of Poenulus by that old Comedian writer Plautus , ( a very excellent Latine Authour , but full of such words , as do descend from this primitive tongue , ) no doubt but it is by divers Authours finely and cleerely enough explicated , and may yet be farther cleared not onely by me , but by many others also : neverthelesse if that Poenic or Punic tongue ( being all & the same as I write in Latine Punio and Poena , ) there in Plautus will not appeare to be altogether such Ebrew , as we have in the Bible , we must not therefore deny it to be this tongue , because I say , there are many thousand accidents of this one tongue , as there are in all the rest of the whole world , viz. diversity of vowels , changement of Accents unto a divers sillable , and the diversity of pronunciation of the Consonants themselves ; which changement comes from the diversity of the Climas , wherein one and the same language is extant . Besides we must observe , that the Punic Alfabet , being different from that of the Romans ( the diversity whereof you may see in my delineation of the Ebrew Orthography and Etymologie printed in Latine at Amsterdam 1646. 4ᵒ. pag. 3. ) and Plautus himselfe or others , bringing these words from the Punic Alfabet into the Roman Letters , ( as it is the naturall inclination of all men now , to be carelesse in a just and due observing of the Orthographie of a strange tongue naturall to , & observed by its nation , ) made no great matter about the expressions in wrong or right and due Roman letters . Thirdly , When we consider the many faults , which ( from Plautus writing till this very day in written or printed Copies ) did frequently incroach , it is no wonder , if we finde but small remainders of Ebrew , nay more wonder , if any at all . The second part of largenesse of space , is lesse , to wit in Asia , where first this tongue was given unto Adam , and is yet extant full , pure , and incorrupt from Persia hetherwards till at the Mediterranian Sea ; from the Persian Gulfe all the land inclosed within that and the Arabian Gulfe , which is commonly cald Arabia , till Egipt ( or Aegypt ) it selfe , whole Palestine or all Judea , all Mesopotamia , all Syria . So that seeing all these Countryes of one tract , have all one tongue , making together from the Persian Sea or Gulfe , till the Mediterranian Sea no more Land , than Germany , which has also but one tongue , ( somtimes cald the Saxon , ( my owne Mother Tongue , the same with that old Saxon here in England ; ) also the High and Low German or Duch tongues , though the essence be but one : no more different , than the English and Scots tongue which commonly by other nations and strangers ( ignorant of the tongue of these two nations ) are esteemed different ? because it has two names , English and Scots . Yet as this tongue on this side the Persian Gulfe is incorrupt , so in Persia , Turkey , Mogul , Tatar , and all the Eastern parts of the great Tatary untill China it has as great an influx authority and use upon them , as Latine or French has upon English or Saxon here in England . For as the English Nation doth write now at this day all things with Latine Characters , so also do all those forraigne tongues use the Character of the Arabians , which is in essence the same with Ebrew , onely more roundly formed and joyned together ; with no more difference , than English written and joyned together , with the printed , where the characters are separate . And as the descent of their Religion , Learning , Experience and Wit doth descend ( partly by , partly without bookes ) out of the hithermost parts of the Persian Gulfe unto them , so these things being coyned in this holy primitive tongue , whereof even among the Turkes , Persians , Greater and Lesse Tatariens is the same esteeme of Holinesse and Prerogative of it before theirs and all the tongues of this whole round ; they do honour the tongue and words of it , and use many thousands of them in their speeches , lofty discourses , sermons , courtings , writings , commands , poems , Romances , teachings , epistles or letters ; with no lesse ambition to shew their learning , than our writers in Latine do now and than shew Ebrue , Calde , Samaritane , Syriac and Arabic or at least Greek or in English wheare are frequently coyned new English words out of pure Latine . And notwithstanding that the common tongue be different , being only frequently aspersed and beautified by those floures and dainties , yet is this the onely tongue , which the learned or learnedst men do use , to make knowne their excellent wit , not onely unto their own Nation and Country , but also unto all Asia over . So that this holy or primitive tongue doth passe among the learned men through Persia , Great Mogul and Malayen Country till the very Chinas themselves , and that with a great deale higher repute and respect , than all these common tongues either at home , or else where . Being the Key , whereby to insinuate ones selfe into men of repute and great eminency , who have their great honour as of other excellent parts within them , so also and most cheefly from this tongue . So that even those , that knew onely this holy Tongue , are accounted to be as Saints and holy men , reputed , esteemed , adored , glorified , imbraced , respected and desired with all prevalent wayes , to grant their conversation and meeting . Nay it is certaine , that even they who have naturally this tongue , ( under whatsoever name by us or them , and whatsoever Religion or sect , whatsoever character of writing , ) are looked upon as those , that God hath bin pleased to grant their undoubted descent from Noah , and so from Adam , because they speake Noahs and Adams tongue ; and to have the prerogative to be of the seed of Abraham either by Sarah or his Concubines , ( in Orient of little lesse esteeme than the true wife , ) whereas the rest of the people did live in Idolatry , so they which have not Abrahams tongue to be borne extra ecclesiam out of the bounds of the true visible Church , and onely brought unto that glory and happinesse by men of his linage , to wit , Moses , David , Jesus Christ and Mahomed that Arabian imposter in Chief .

I come now to the fourth part of this Discourse , to shew the use of this primitive tongue in the world yet at this day extant . It is of more use , than English , Scotch , French , Italian , Spanish , Portugis , Germain , Low Dutch , Danish , Swedish , or Norwegish . And so much have we shewed in the second part , so that I thinke no reasonable man can judge that tongue to be of no use , which so great a part of the world makes use of , except we conceave the heaven not to be of such use to them , as it is unto us , and that the Sun doth not shine there as cleare as here Even as many fooles at this very day in Asia and Africa , who will not beleeve , that we can have the Sun , or that it shines as bright with us as them , because it falles into the Sea as soon as it hath passed Africa , just at the west end of it , from whence it is called in Orient Dulmagrib , with some parts of Spaine thereabout so cald at this very day ; some I say of them do beleeve , that within the first mile of that Spanish Sea down fals the Sun and all the rest of the Northern Countries , ( as England , Scotland , Ireland , France and the Low Countries , &c ) have no light , no Sun , no comfort , continual darkenesse , storme , winter , raine , snow , night , frost , almost starved , having no bread , no flesh , chicknes , lamb , sheep , gees , ducks , capons , harts , beef , mutton , hennes , egges , doves , feasants , partridges , woodcoks or any sort of fowle , or fish , but that we feed onely on grasse and herbes of the field , now and then for a great delicacy a mouse , rat , or cat , dog or fox , &c. Now as we pitty this their blindnesse and childishnesse of judgement , so we may this ( no lesse childish opinion of our owne ) that this tongue is of no use at all . Why ? because we know none . Away I pray with such childish stuff , and let us talke like men . Have we in England any profit by our tongue , can we make use of it or no ? The answer is cleare . But they say . Nay the strangers must be here considered , not the people themselves . And what use for us English men of Ebrew , Calde , Samaritan , Syriac , Arabic and Ethiopic tongues and such rabbles more . First I say . All these are but one tongue , and it must be a poore braine that cannot learne one besides his Mother tongue . And England must needs be a silly Country , if their people never had a heart to go abroad , to see other Countryes . Now there are a thousand wayes , wherby English men may fall either into love or necessity to see those countries ; at which accident if you wil know whether the tongue will do you good or not , let us see , if any stranger coming into England will finde comfort by it , if at least he can pratle a little broken English . Indeed men bereaved of all senses speake thus childishly , as if there were no use of that tongue for us . What a tongue to be the only Country tongue in whole Africa , and the third part of Asia , and by the second third part a Learned tongue , ( which alwayes are of a higher esteem than common tongues ) and all this tongue without use ? Is their Sun , when it comes to us , of great use and grace , and can we think , that their tongue will not be pleasant unto us , if we onely will not abhorre it ? Is not even the Sun superfluous unto a lasie body , and to him that desires not to stirre out of the bed , when the Sun doth shine ? Is therefore the Sun of no use because such lasie bodyes would wish it might remain night ? Those that buy the nights at a great price , and when they are overtaken by the arising of the Sun , before they think , they had enough for their payment , shall ( for such filthy stinking bodyes , and whoremasters , and all other uncleane persons ) the Sun ( that precious creature with its comfortable beames ) be stopped and cryed out of the sight ? Is whole Africa not many times bigger than England , hath not Asia also every way as rich , nay farre more rich Countryes than this is ? and if some unlearned men have an ill opinion of these tongues , shall no learned men be credited to the contrary ? There are divers Authors already extant in English , which doe shew the secrets of Merchandise in those two parts of the world , Africa and Asia , I pray and beseech the Courteous Reader , if thou canst love gold and silver , all sorts of precious stones , and be contented , that thy wife be richly cloathed , her eares and fingers , her hatstring and armrings or bracelets , her breasts and neck , and all the rest of her body accordingly and as fashion doth desire to be inriched with precious pearls and stones , as rubies , diamonds , fafirs , turcoises , carbuncles and all sorts of medals , if these things only or more rare and precious , do fall in Asia and Africa in that country , where this primitive tongue is spoken , and being alwayes certaine , that a Merchant that can onely prattle , shall buy any ware cheaper , and at a better rate , than he that can speake nothing , but must trust to his interpreter and fellow , and that hereby he may get greater gaines in an houre , than a whole yeare by iron and other mettall even here in England it selfe , especially seeing the Commodity is the more shure , by how much it is lesse troublesome or burthensome . Yea farther if whole Companyes trade thitherwards , and will not send men onely with one eye , one hand , one leg , one arme , one eare , but if it be possible , as good , sound , wel shaped honest English factors , as they have had in their shops and trade , or meet withall , and thinke you not , that you now send out no better then such . I say not , that they come not home better , than they went , for that would be a soule businesse indeed , if they should go better with one legg , than with two , and see better with one eye , than two . Onely the question is now , if ye are well contented with their service , if they make you as good returnes from thence , as they did , when you did send them all along through England , where they knew the tongue ? I am shure , you would be content ; and I wish they did so . But I feare , that if the companies do finish , close and make up their account of some yeares past , they will find but small profit for all their dangers and pains . And if they , which the Merchants doe send , knew the tongue , what Ambassadours thinke you should ye need for a handfull of factors ? And these Ambassadours what excellent profit have they brought into the treasure of any company whatsoever by ignorance of the tongues ; whereby they are not esteemed , disrespected contemned , scorned , kict at , and by their ill behaviour all the Nation doth suffer , where some other of lesse ranck and condition can passe through these strange Nations , without need of Ambassadours , do his worke without resistance , without a protection of an Ambassadour , only because he has God and the Tongue . I will not jarre any longer on this unpleasant string , where I could shew , and it is known and felt , and smarted enough , what ignorance of the Tongue doth , or rather , what it doth not , but suffers . Come not and tell me tale of I know not what hard dealing of the people of Asia and Africa . Beleeve me , they are as honest , as courteous , gracious , friendly , in alwayes as respectfull of you , as mindfull of you , tender towards you , favourable , well fashioned , as any the best Gentlemen in France , Spaine , Italie or Germanie , nay England it selfe . Have not so many vertues with you , nor so well made of body and minde , soule and heart , age and actions , if you lack this key of mens hearts , beleeve me , you will be weary before you can breake them open , for all that they would willingly give you an entrance into the most inward bowels of their good will . And if you cannot open them , it is not their fault , ( for all men are but in this work passively wrought on not working ) but yours ; their vertues are as good as any mans , easily to be gained , but you are unskilfull .

Further , let the whole state come once and fall againe upon that mind , which 〈…〉 was on hand , to go as much Eastwards 〈…〉 ●●tations of their people and the Gospel 〈…〉 and Saviour Jesus Christ , as they have gone 〈◊〉 westwards , and let them take courses to meet the Spanish and Portugals and Duchmen in East-Indies , to help them in their way , and to do good for themselves , also , to send out at least every two yeares a fleet of 20.30 . or 40. sailes , to fill many excellent places of the void part of the world , ( which have as good an ayre as any part of England or Europe , ) with that gracious and fruitfull English blood , rather than to destroy it and the Kingdome with civel warre , thereby to open the generall Worlds commerce at a more sure and fast tye , than hitherto , so that there may be lesse troubles in England , which for the most part bud out of that superfluous abundancy of the blood within the narrow veines of this Kingdome , so that men may be more generally imployed , lasinesse being the Mother of all vices and devices against the Common-wealth and peace of this Kingdome . Or if that such plantations should be among such people , whose tongue we doe not understand , and yet the profit be great in joyning with them , will these Tongues thinke you do hurt unto the State of England here or there ? But let that sleepe . Unto you most reverend and pious soules of England and Scotland , unto you I would willingly speake of that subject , if I had leasure , more largly and exactly , than this discourse will afford . There are three things that concerne every one of what rank , condition , charge , honour , title or degree soever , and therefore I meane not onely the reverend Ministers ( though them truely more especially ) but you all in generall and I wish no man may thinke himselfe not to be of that number .

First , to have the truth at home , out of the well of truth and life ( viz. the Ebrew Bible well and perfectly understood without the help of any translations whatsoever , whensoever or by whosoever compiled , excepting onely the Calde , Syriac , Samaritic , and Ethiopic translations , they being the same with Ebrew the mother tongue it self , ) not out of broken cisternes , where into breake in by force an infinity of dirt and mire .

Secondly , to have this truth transported in all our voyages great and small , East and West , even through the whole world , that is to take still with you such a man , as is able to satisfie you and your company with the sweet and fresh water flowing from this well . viz. the Ebrew Bible , instructing you so farre therein that you may be an eye witnesse of what he teaches , and so able to withstand any gainesayer : and to hold fast that which your owne knowledge shewes you ( out of the living fountaine of the Ebrew Bible ) to be the undoubted truth , for you will scarcely finde this fresh and pure water in any Country ( much lesse at Sea ) but onely in the innermost parts of Asia and Africa ( and there your ships arive not ) so that you will be forced sometimes to take in salt or brackish water of unsound translations .

Thirdly , If onely in the East Country viz Asia and Africa , there be this well ( viz. that tongue wherein the old Testament was delivered ) and that generally throughout it ; every City and village therein sending it forth in plentifull streames , rushing from them more abundantly , and strongly , more cleare , pure , sweet and tastfull , than we can conceive ; why should not our youth ( given to divine study ) our young Ministers and Preachers , our young Gentlemen that would travaile for the good of their native Countrey , choose to go to those places where this holy primitive tongue is as yet fully spoken , rather than towards France , Italy , Spaine or Germany , the Low countryes or any other of lesse note , to quench their humerous fancyes with some Roman antiquities , having no life or salvation in them . Will not these considerations bring you back from a deceitfull opinion of those abundant riches of your English studyes , which hitherto have been more filled out of translations , than the text it selfe : out of annotations of men , than your owne eye-sight , to make you willing to trade more diligently by searching the fountaine it selfe , to see with your owne eyes , & tast with your owne tongue . I conselfe I praise God Almighty from the very bottom of my heart & soul , that such riches have flowed out of those halfe stopt wells , whereas by ignorance of the true nature of the tongues & signification of the words in Ebrew , Calde , &c. there is not a verse in the Bible , but may be made more cleare & plaine than hitherto ; & never a chapter in the Bible , wherein there are not very grosse and foule faults even in the English translation . Tell me not what other men did or doe know , but tell me what you know ; not that others preach out of the text , but that you do it . It is not enough to say , In the Ebrew it is so & so , it affordeth this or that sense , doctrine , admonition , use , reproof , argument , connexion , disjunction , this or that number , gender and person , this or that larger explication , because of the more large significations of the words of my text ; and that with a confidence , when for the most part all the auditors know , that it is but borrowed worke and onely upon heeresay , not from a true and judiciall knowledge many times not knowing so much as the names of the letters , much lesse how to read : and your conscience will tell you , that if the dawning hath such a grace in your sermons , the day light will be exceeding more gracious . Feare not , if our ignorance have done much good by other mens knowledge , but your knowledge will do more . And therefore stir up your selves to such a holy , necessary , sweet , comfortable , living , spirituall good work . Let us not be drowsie , when Gods cals for labour and watching . Why will we sleepe , when even the sleep will bring us unto the danger of eternall plagues . A watchman must be vigilant , know the language of his Generall , be able to receive and give it , to discerne whither it be counterfeited by an enemy , or the true Motto . All our vertues doe consist in actions , not wishes . Would God , ( you may say ) I had learned it , when I was young . True , but now you are a Minister of it , ye must learne it , and that necessarily . When ye were young , you might have learned it , but now you must . Then was it easie , but now profitable ; then delightsome , now reason will sweeten it . Then would it have recommendeth your ingenium , but now your officium . Then memory was strong , but now the pleasure of God more tying . Then the knowledge or at least the study of it would have bin honourable before men : but now is the ignorance shamefull . Then you did not understand it . But now ye do and see the necessity . If ye did not learne it in your youth , you were , I am shure , carelesse . But now not learning it , you are inexcusable : nor age , nor reason , nor necessity , nor office , nor men , nor God , nay your owne conscience can excuse you . There is yet remaining an extraordinary great use of this tongue , partly among learned men without any relation unto the learned in Asia and Africa , partly in relation unto them , which is so large , that a great volume in folio might be filled up onely to that purpose , and that also with no small profit to the Reader . But because this is an Essay , it would be uncomely to make it to bigge , and unreasonable to take up the space of remaining matters ; and that use must cheefly be considered in this age , where some endeavour to make us thinke , that learning is cryed downe , which I never yet could beleeve , because I find the contrary , and that if learning be not so richly set forth , the fault is elsewhere , and not where it is given out . Our lasinesse spoiles us . Therefore breefly to say something to that point . No studie is sweeter , than search of nature . Now for the most part all the Authours that have searched nature formerly and in forraine parts , are written in Greek , Latine , Arabic and Ebrew among the Rabbines , in all of them is still at this day an innumerable multitude of very fruitfull places , if they could be rightly understood . But because they speak of things , not properly belonging to , or extant in England but Asia and Africa , and have written either in those tongues , or termes , titles , names , descriptions , words or some phrases of Asia and Africa , what hope have you to learne the ful intent of the Authour , and to make profit of that place , Learned men know well enough that I might instance in hundreds of Authours , and in them many thousands of things and words , which we understand not at this very day . Now the ignorant people will say , but alas , what helps us the knowledg of these things . Good people , thinke not , that what you cannot have within your deore at home , and see the profit of it there , if you see no precious stuffe ( of good use partly to the publique good , partly for private ends and necessity ) therefore no body besides must have it ? It may be you know not how to use Pepper , Ginger , Nut-megs , Cloves , &c. shall therefore no body else use them ? The greatest part of all learning doth either mediatly or immediately flow unto these wholsome waters of the fountaine of life , the Bible and the understanding thereof . And because it doth so , therefore honour I all learning , and so , although you cannot come so farre as to see the rushing of all learnings to the publique good , by a found and reasonable interpretation of the Bible ( befallen you by many impediments , viz. either by your sloath , or your parents conceit or deceit ) therefore I pray do not cavill at learning . For it will be as impossible for you , to breake downe that light , set up within the reason of a man , as to pul downe the sun from the firmament , and to banish her out of the world . Nay if onely for one place of Iudea , for one Ierusalem onely there must be learned Geographie , that most excellent art , whereby we know to divide the whole heaven and earth , according to reason , for quick and distinct apprehension of an orderly method as well of the starres as countries , kingdomes , cities , and that great vast Ocean it selfe , with all the rivers from and towards it , if we will not live in this world as in a dungeon and dark prison , but reasonably to know where we are , where that Jerusalem is situated , in the Scripture so much spoken of , and in what corner of the world our Saviour suffered for our behalfe , I would thinke my labour or time very well bestowed upon that art . How much more have we then reason to learne it , when in the Bible there are many hundred of places named , set downe , and described by the rivers , seas , adjacent neighbours , constitution of the nature of it , or some memorable passage thereabout , yet kept up by Gods providence and wise orderly government in the memory and relations of the inhabitants till this very day ; when on the contrary without that arte almost nothing is rightly in the Bible understood . Yea for that arte we have need of this primitive tongue under the name of Arabic , there being yet many Arabic Geographers extant , for the most part not yet printed , and to be found in both Universities , here at London , and some noble Gentlemens Libraries , which will afford an incredible bright shining sun-beame unto that ( as yet ) very great darkenesse of our understanding , of the situation of places named in Scripture . So further , Astronomy , Geomerry , Musick , and Arithmetick , so Logic , Rhetoric , Metaphysick , so the Ethic , Politic , Oeconomic , so Poesie and all other Arts whatsoever , are honored , beautified , nobilitated and highly advanced by the Christian faith , more than ever before in the heathenish Philosophers times , who did imbrace them more for curiosity then Religion sake , but we Christians esteeme them because they willingly give all their assistance and offer up their service to the Bible and Divinity .

But further , if we would speak of these artes in reference unto othermen , ( viz. the greatest part of those in Asia and Affrica ) I avow that a more worthy work cannot be undertaken by a Generous Nation ( as England I have experience of to bee ) than that the Learned men thereof should not only sit still at home ( referring all things only to themselves and studies , ) but also joyne with Heathens , Christians , and Jewes , to learne from them , teach them , love them , and to be beloved of them , to meet them , invite , and doe them good , not only with temporall , but also ( which they would accept of with more thankfull , humble , devout & earnest minds ) with Spirituall refreshments . Are you the worse for having your Sermons frequented by thousands more then formerly ? or the Exchange with thousands of Merchants more then your selves , every one of them encreasing the common-wealth and riches of the City ? or for having store of spirituall , intellectuall , and corporeall goods , wherewith to refresh all Asia , and Affrica , by your writings , and instructions , in their owne tongue ? but I must leave this ( to me at least ) pleasant music , and come to the fifth point , to shew , that these six languages , viz. Ebrew , Calde , Syriac , Samaritic , Ethiopic , and Arabic , are BUT ONE

Truly I would never have touched that point ( either in this my English Essay , or in any of my latine books and writings ) because I know it is displeasing to some , ( who would not willingly heare the truth , or the nature and secrecy of this tongue discovered , or cannot believe it to be so , or if they doe , will not confesse it , but would keep the people still in ignorance & admiration of unspeakable high matters , whereunto no body is able to attaine , but themselves ; nay they thinke , that I undervalue the Holy tongue , feigning as if I spake of it in a contemptible way , because of this unity ( as if God were therefore to be contemned because BUT ONE ) and that I loose my owne reputation of Learning , by writing and speaking of it in that way of commendation . Some others are apt to thinke and say , that this sort of commendation doth only arise out of some philosophicall notions about unity and diverfity ( which are also very usefull and necessary ) following therein Plato's wayes of discoursing of things rather in high , and witty fancies , than in plaine and samiliar way , tending to , and advancing the easines and utility of the matter under hand ) but only that the truth must bee said and written , much profit arising from a true notion of things ( whole Kingdomes being willing to engage in a worke according to their notions be they good or bad ) wherefore I thought it reasonable to say something in behalfe of this holy primitive tongue , when so many hundred wits lye and sleep , out of a false conceit that it is impossible to overcome these Orientall tongues , because there is no end of studying them , and never ( almost ) any seene to get out with credit and honour . Many thousand wits otherwise imployed , that might easily be brought to any tongue , if they were well informed of the subject . Many thousand study not at all , that would be glad to have some good subject presented them . In respect of all these , & in love towards the rongue , I tender to all the English wits of whatsoever profession , honour , title , degree , and state , this sort of learning , only with this condition , that they truly love God whom they see not , feare and tremble at his power and greatnesse , yet withall faithfully embrace his mercy , kindnesse , and goodnesse , and rejoyce in the flourishing condition of their own Kingdome : for if they cannot doe this , I have done with them , and desire not to engage farther with them . Upon this point , ( viz. that all those hitherto ( though falsly ) esteemed divers tongues are but ONE ) I did ( partly ) before build the usefullnesse , and shall hereafter also set downe the easinesse of them , when I have fully demonstrated that unity which I now speake of .

Vnity then is a flower of essence , never of accidents , for they cannot have that prerogative to become one , whereas let essence be presented with all the various accoutrements that the wit of man can invent , it cannot be changed , but will alwayes remain one and the same . Now therefore when we speake of the unity of these tongues , ( viz. that these six tongues ( in my opinion ) are only one and not divers ) it must be understood of their essence , not accidents . Ignorant people may thinke , that languages have neither essence nor accidents , but the learned ( and such I speake unto at this time ( though in some measure to others also ) know , that not only created matters , but also tongues , may be considered both in their essence and accidents . And as essence is one , so hath it essentiall proprieties , viz. Vnity , Truth , and Goodnesse , besides divers others : all which are so united with essence , or the essentiall being of things ( metaphysically ) considered , that if they are one and the same , it followes necessarily , that whatsoever is good and true in one , continues still to be the same , under whatsoever climate , name , shape , or plantation it be found .

Then if Ebrew be good , holy , and primitive , and Caldaic , Syriac , Samaritic , Ethiopic , and Arabic ( call them by as many names as you please ) be the same primitive tongue : then if you deny , whether with , or without reason , any one of them , the name of primitive , you may as well deny it to Ebrew it selfe , the denying of one being the denying of the other .

Now then I will lay downe the foundation of this unity . Ebrew , Calde , Syriac , Samaritic , Arabic , and Ethiopic , is one tongue , because it hath but one matter and forme , whereof it consists , and whereby it differs from all other tongues whatsoever , none of them having the said properties .

The matter of these , viz. Ebrew , Calde , &c. is 22. sundry letters , ( reduceable unto 20. ) used generally by these people in all ages from David the King and Prophets dayes untill us . Nay further , seeing that David used the very same words which Moses ( the holy penman of the five Bookes of the Law and story of the patriarchs before the law , ) both before and after the deluge ( retayning the same nature that was observed by Ezra the Scribe ) I thinke we have a good ground ( from reason ) to say that Adam himselfe did use the same tongue .

But because the antiquity of the Ebrew Alphabet ( even from Adams dayes ) is already sufficiently demonstrated against any cavills , I shall goe on to shew my unity . T is true , that there is some diversity in the Arabic , Syriac , and Ethiopic Alphabet , though not arising from the tongue it selfe , but only that the Ethiopians , and Arabians ( without any respect had to each other ) do alter their Alphabet by changing their order and name , upon the authority and good liking of private men or teachers among their country men , but the Jewes keepe their order as they found it in the Psalmes of David . Now whereas Arabic , and Ethiopic seemes to have many more Letters then Calde , Syriac , Samaritan , and Ebrew , it comes to passe onely by the addition of a point to note some small diversity of their pronunciation in some places . Yet because that in the Ebrew , Galde , and Syriac also there is some such point to be added unto so many letters , as by the Arabians ( unto fewer by the Ethiopians ) not withstanding not just the same , thence it comes to passe if ye will reckon up 22. Ebrew letters , and six of them with a point now and then added , you will make 28 letters , just as many as the Arabians have . And if from these 28 Arabic letters you will take off those fix that are twice in the Alphabet , because of one accidentall point more or lesse , then you have 22 letters in Arabic also , no more nor lesse . And that there is in Ebrew and Calde one letter more , than in Syriac and Arabic , even from thence it is easie to be observed , that that letter is but onely brought in by some accident , and was never at the first , nor esteemed as a letter a part . The Etiopic Alphabet is in essence also the same with Ebrew ; the names of the letters now and then changed doe not argue at all the changing of the tongue , Alf-Bet , Geml , Dent , Hoi , Vaw , Zai , Haut , Tait , Jaman , Caf , Lavi , Mai , Nahas , Savt , Ayin , Af , Zadai , Qaf , Res , Saat , Taui . Who sees not these to be the very same letters deemed with Alef , Bet , Gimel , Dalet , He , Van , Zayin , Khet , Thet , Yod , Caf , Lamed , Mem , Nun , Shin , Ayin , Fe , Zadeh , Quf , Res , Sin , Tau , only that besides these the Ethiopians have another Khet , as the Arabians have Ha and Kha , which they call Kharam , and another Tzadeh , as the Arabians likewise , cal'd Zappa ; another Fe , pronounced P , Pait , and Ps , Psait ; as also a surperfluous V , after Khet , or Kharm , K or Caf , Geml , or G , Qaf or q , thus gua , gue , gui , guo , guu , khua , khue , khui , khuo , khuu , kua , kue , kui , kuo , kuu , Jua , que , qui , quo , quu , just as in some Greeke , Latine , ●talian , Spanish , French , and in some English words . Which additions are all but accidentall , not materiall . For is this part concerning the matter of the letters of the Alphabet enough to make it out , that these fix are but one tongue , there must bee the same forme also . For not withstanding the Turkish , Persian , Malaie , Mogul , great and lesse Tatarian and Greeke tongues hath the same Alphabet , yet because these tongues have not the same forme , therefore they are not the same with Ebrew . THREE OF ANY LEITER OF THE ALFABET MAKES A ROOT , FROM WHENCE COMES A NOUN AND VERB . So that as three the same letters found in divers tences , persons , number and gender in sundry places of the Bible , yet for all that doe not make divers roots , but the selfesame root remaines still , so also the same letters , if under some other accoutrement or fashion under other names , shorter or bigger than in Ebrew , joyned or seperately written , are not for all that new letters , nor able to make a diversity of roots , but only that one and the selfe same root without alteration . The signification or taste of that root doth spread it selfe as well as the root unto the veth and nounes , and yet as the root is but one , so also is the radicall signification but one , and no more . This signification having the nature of the soule of the body , which consists of the matter and forme , cannot be but only one , because the body being one , cannot have more soules to dwel within it , and one soule cannot dwel in two bodies ; yea that one soule is able and active enough to doe and performe many thousand actions by and in this body ; so this signification is able to be active and extending it selfe into many matters and occasions , and shewes its vertues still the same , and tending to the same effects , only proportionable , according to the matter , and with a consent . So that if there should be found a thousand Greek and Latine words , in one and the same Ebrew or Calde , Syriac or Arabic word , all these would , nor could shew a diversity of significations in the Orientall tongue , but an agreement among themselves , and that a naturall or radicall one of all these significations how many soever , tending unto one and the same thing . And that has been the greatest and hardest block whereon all the strongest and most learned men did and doe stumble , to wit , at the diversitie of the significations , which at the first sight were certainly many ; and secondly , the same learned men lying in a dreame of divers Alphabets of Ebrew and the rest , ( as they speake ) of the Tongues , these two fancies did lead them to that judgment of divers tongues . Now as it is very true , that there is only one signification , because only one root , one soule , because only one body , not as a cause , but a signe of the number of soules ; Yet the actions from one soule being divers , have caused the Phylosophers to make divers termes and titles of that soule ; so is Rhetoric that Art , which shewes , by how many means a signification in the root , may be divided , differenced , and diversly applyed in divers members , and yet all this according to reason and nature , without any the least wrong at all . And learned men know , how that in Ebrew it selfe many men have spoken unto that sense , that every root of the Ebrew tongue hath only one radicall , effentiall , ideall , abstract and proper signification : only that that one and necessary work was never yet done by any one . For if that had been once done , then would it never have made such a great and hard task to undertake , that the same root in Ebrew and Arabic have one and the very same radical signification without changings , & those such only as may be and are certainly and frequently in Ebrew it selfe . From this fundamentall Vnity , and essentiall Identity either of the root or signification , descends a double Vnity , first in things belonging to the words , which are Nounes and Verbs , in their matter and forme , secondly , in things belonging to their signification . Because that the root is the same , therefore all Ebrew roots are Arabic , Ethiopic , Caldaic , Syriac , and Samaritic ; and again , all the Arabic or Ethiopic , Syriac , Samaritic , and Caldaic roots are Ebrew ; whether extant in this or that book , in the Ebrew Bible or not , where I find the same letters , ( because letters make the root , and not the significations ; ) whence it is that all the Dictionaries are ordered according to the Alphabet of the Letters , not according to the significations , therefore am I certain , and fully satisfied , that I have the same root , be it with the signification as it will , that shall and will be hereafter better seen and considered . So then Arabic roots are Syriac and Ethiopic and Ebrew roots , and the Arabic tongue is the Ebrew , Calde , Syriac , Samaritic , and Ethiopic tongue , no diversity at all under heaven in the substance and essence , only all the difference is in accidents , and that smal too . And thereby it sollowes necessarily , that the Etymologie of all these falsly esteemed divers tongues , is the same , to wit , all their derivations of Nounes and Verbs , Persons and Tenses , which are not in the Ebrew Bible , I may take them out of Calde , Syriac , and Arabic , or Ethiopic , and write it with the Ebrew letters , and it is Ebrew , or Ebrew with Arabic letters , and it is Arabic . And thus have done all the Rabbines , and this is done in the Talmud , and so it is done in all Arabic Authors whatsoever , so that a fulnesse of extant Ebrew Nounes and Verbs , and their divers forms , is not in the Ebrew Bible , but in Calde , Syriac , and Arabic , with Ethiopie joyned and brought all together . Also all the Analogie or precepts for the forming of Nouns and Verbs in all Tenses , Persons , Numbers , Genders , in all respects are the same essentially and generally . So that from thence the Syntax comes to be the same Summa , from the Identitie of significations , flowes the Identitie of phrases in the Essence of these tongues , the same Metaphoros , Metonimys , Synecdoches and Ironies , or Contrarieties : Nay the same Poesie to .

Upon this Vnity , I confesse , is built that Easinesse , which is the sixth and last point propounded , whereby I dare say , that the Orientall tongues , to wit , only Ebrew , Calde , Syrias , Samaritic , Arabic , and Ethiopic , or to speake more properly , that one and Holy Primitive Tongue is made more plaine and easie than hitherto it hath been . Notwithstanding that Schindler , that worthy Schindler , my Countryman , whom all men preferre in point of judgment , before all the learned men in Europe , that ever medled with the Orientall tongue , did much on that behalfe , and so much , as never any man before him , nor yet any other after him till this day , in finding out many hundreds of roots , to be the same in Ebrew , Calde , Syriac , Arabic , or in the Rabbines . All which is excellently performed by him , yet he cheefely failes in foure forts of letters . First , in the quiescent letters , which he ( with all the rest of the Gramarians and Dictionary writers ) seldome or never takes to bee but one in the root , though they are three or foure in the Alphabet : Yet doth he no lesse than all the rest , shew his reader many hundred times the way of one of them unto the other . Secondly , the greatest and foulest fault he commits , is in confounding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whereby he confounds the root . Thirdly , he brings not all the Arabic , Galde , and Syriac superfluous or wrong letters , to the right in the root , viz. when t in Calde and Syriac stands in place of s , which the Arabians ( more curious and circumspect in their writings ) have constantly marked with a point , and doe call it tse : which in the root must not be brought to t , but to s , from whence it descends ; and so also in th , descending from tz , the same care of pointing not being observed in the Galde and Syriac writing , that is in Arabic , which not considered , is falsly brought to th , when it belongs to tz : whereby also many false roots are made , and no small confusion caused . Fourthly , he brings many servil letters to be radical , whereas the first , second , or third radical being cast away , is compensed by that servil , which then being mistaken for a radical , doth extreamly confound the roots and their significations . Notwithstanding ( waving all this , ) because he had that opinion of a cōmunity of tongues and dialects , and a neernesse ofsome sweet agreement , he called his Dictionary Pentaglotton , of five tongues , to wit , Ebrew , Calde , Syriac , Arabic , and Rabbin or Talmudic tongue , as five divers dialects , and not as one naturall , corporall , materiall , undistinct , inseparable body of one , to wit , essentially one tongue , therefore even with that title he spoiles the businesse , and leaves in mens braines that opinion , which was before him , viz. that these tongues were of a neare kindred , and this he demonstrated more clearly than any man in the world , but left as much businesse to be done , and a better ground to be laid , than he himselfe did find before him .

Now it is one worke to have found sixe tongues to be the same in essence , only disagreeing in some accidents ; and another thing , to say they are divers tongues , though they come now and then something neare one to another ; as it were easie for me here to quote above two hundred testimonies of learned men , that did , and doe as yet speake so . Whereas the contrary is most cleare , they making an analogall thing to be anomalicall , and an anomalicall , to bee analogall ; in calling the black white , and whit black , sweet sower and sower sweet , day night , and night day , light darkenesse , and darkenesse light . Whereas Greek was never hitherto said to be distinct from the Jonien , Attic , Doric and Aeolic tongues , and therefore States or Vniversities did never settle divers professours for them as we do for Ebrew Syriac and Arabic , &c. So neither must it be thought , that these are divers tongues , but only one . Professours of them , I wish in every Vniversity rather to be TEN , than ONE , because of the fulnes of work , that diligent hands will finde therein .

Now then only one Grammar , for all these tongues , one Orthography in essentiall things , to wit , the essentiall figure of the characters of Ebrue , ( Calde ) Samaritic , Syriack and Arabic , and the greatest part of the Ethiopic , is the same . One Analogy or precepts and ground rules for the syntax , one etymology or Dictionary ; one syntax through all , and one prosodia on poesie . All whatsoever is done in behalfe of Ebrue , is done at the same instant in all the rest . So much as yee know in Ebrew and have learnt , and do learn there , keep it well , because , ( if it be true and essentiall of the tongue , ) you have not need to learne it againe in Arabic and Syriac . So that whatsoever yee observe in one , the same , if true and essentiall , you will meete withall in the other . The Arabic tongue will do as much ( nay more ) good to the understanding of the Ebrue Bible , then all the Rabbines or the Talmud it selfe , they being all sprung up but of late yeares ? And comming farre short of the affinity that is betwixt the Ebrew Bible and the Arabic tongue . In many things Christians go far beyond them all , as in matter of Logic , Rhetoric , Metaphysiek , Divinity , Grammar , Arithmetic , Geometry , Astronomy , Geography , Ethics , Politicks and Phisick ; in matter of stories and descriptions of Cities , Countries , and any other thing whatsoever . Whereby I do freely professe , that we have but small hope to learne great matters from them , yet because they are our eldest brethren , wee must learn to lead them out of their rotten wayes , unto our Soveraine and Redeemer Jesus Christ . And whereas they are a stubborne people , stifnecked , and not easily yeelding unto things differing from their parents and ancestors Creed , therefore is it very needfull to study thoroughly all their books , and to marke out all the best passages , whereby the blindnesse of the living Iewes may be taken away by the Medicines found in Records of their own ancestors ; It is otherwise with Arabic and Ethiopic , ( the language of the Inhabitans of Africa and Asia ) with which people were we once well acquainted , it would do us more profit and pleasure to be taught by them their old secrets , then we them , by teaching our Arts and Sciences .

For Christ is known among the Abossins or Ethiopians , they being for the most part Christians ; And Arabians notwithstanding they are for the most part Saracens or Turks , ( believing by the way of Mahomed one God , one in essence and person , ) yet have they many hundreds of Christian-churches or parishes among them . And they would stand admiring , when they should see that another people , which they never heard of ( a fine white , gracious , beautifull people ) know their tongue , can read their writings , and is willing to impart them thousands of Arabic books , which they never saw , or heard of before , and them printed in a far remote Kingdome , onely out of love towards them , to shew them a fuller light , to impart them their libraries gotten unawares from them , whilst they did sleepe . All this would bring them unto the love of our Saviour .

Besides , the method in the Grammar , is brought to a farre more easie and near way even by this , that accidentalls are separated from the essentiall parts , which hetherto have bin confusedly treated of in divers parts of speech , by the least three , by others eight or nine , by me onely under a Noun and Verb , as in nature is onely day and night , white and black , light and darknesse . And whereas the greatest difficulties for the Ebrew bible has been in the finding of the root of any word by an unskilfull beginner of the Grammer ( so that they did learn two , foure , eight or ten years this tongue , out of divers Authors , by divers Grammarians , still in another new method , because of thousands of Anomalies , and rules , diversly either framed , delivered or scattered , few of them being the same in all Authors , many speciall rules or observations being set down as generall , and generals slighted as common and speciall on s , without triall whither there were any use of it or not , never enquiring whither needfull in Syntax , never almost with reason , onely upon beliefe , so sayes this and that man , yet they never became true Masters : ) which so far forth as a mans study can and Gods mercy will afford shall be taken away in an Ebrew English Dixionary , which is to follow .

If the easinesse of things in the tongue be naturally ( and in it selfe ) greater than hitherto thought , and if by men who would willingly see the glory of the Gospell of Christ duly and truly set forth , and have therefore indeavoured ( by all their meanes and power , waving their owne occasions , and divers callings to an other worke , wherewith the world would have been better pleased ) to advance that learning , which hath as it were in its bosome the hidden secrets and counsell of God more unfainedly closed up , why should than all this be spoiled with the wayes of teaching , or learning them ? Teaching requires a love unto the worke as well as to the person ? The worke is from God , who would never have set us on a hard taske for our salvation , or at least , not harder than wee are able to beare with all . God speakes in an easy and plaine way , in such sort of speeches , as the most inward friends to use one to another . God is truly popular in his deliverance , and his word is plainly to be understood . It is the fault of the interpreters , that there are now so many commentators extant on the bible . If they did set downe those easy and plaine words in their translations , that they finde to furnish their commentaries with all , there would be no need of such sort of commenting .

But they give the words in the translations not according as their owne naturall and reasonable judgement or understanding doth clearly dictate , but according to the Dictionaties ; which having but few fignifications , the Authors thereof not being able , or willing , at least conceiving it needlesse to give many , nay if many be given , the life of the worke being in the choyce of the best and most qualified signification , but that not being done it comes to passe that the Text is made obscure , and people led with an opinion of the difficulty of this tongue . The ground of this fear hath been and is yet , and for ought I know , will be still so , as long as there are not able men set on the work , ( things being as yet but taken upon trust . ) I may say it without hesitation , that the Greek translation ( which was drawne from the Ebrew , and from thence the Latin , from whence almost all the Eureopean translations ) hath spoyled all our interpreters whatsoever . They saw many things to be different and those made them begin to doubt , their owne hearts began to shew them some occasions to finde out the truth of many places , but the translations extant before hand did dazle and corrupt their judgements , so that when they should see with both eyes to the Ebrew Bible , they ( for the most part ) upon some former translations especially upon that which had then the name of the best , did doote . If they had never looked on the Greec nor Latin , but had studied earnestly one or two years the Ebrew , and than fallen on the interpretation of the bible , it had bin better .

Now that being neglected , darknesse comes into the translations ; which being spied and observed thousands of doubts arise , making every one desire to have them mended , but few are found to bee able ( and that 's no wonder ) seeing the Universities teach this kinde of learning as if it weare rather for ornament than use , for pleasure than necessity , for plea , than fighting ; because Kings , Parliaments , Magistrates , and Ministers , do not stand close to the true reformation of the church , and removall of all Hellish seed sowne unawares by the Devill , not onely by night ( when the watchmen sleepe ) but even at noone day ; taking the opportunity of the watchmens carelessenesse : he being very diligent to take all opportunities to sow the seeds of darknesse into the hearts and opinions of men , concerning this holy tongue , not being able to set any spots upon the tongue it selfe . Now when the World hath laine in a drowsinesse for many years ; when God comes in and knocl●s at the doore of the church ( here in England or else where , whither by persecutions , false doctrines , or by cratfy gainsayers : all alas ! two strong opposers to our weake and feeble fancies ) then on a suddaine they arise and will do great wonders , then men must be appointed , ( without considering whither they have knowledge sufficient ( of themselves ) in this tongue , or whither they must be faine to take upon trust what they do ; ) to make new translations ; which must then be called the Kings bible , and all Sermons grounded thereupon . And when Beza , that worthy Beza saith in his preface , on Mercerus upon Genesis . Quam in ipsa contextus verborum & phrasium explicatione , necessario & quidem inprimis sit laborandum res ipsa demonstrat Pendet enim certe à verâ & conveniente ipsius contextus explicatione tota Theologiae 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 inde eruendae ratio , & quae inde , adhibitis locis , quos vocant , communibus , disputationes , exhortationes , consolationes usurpantur : quod quicunque vel in semet ipsis , vel in aliis erudiendis facere negligunt , magnam certè reprehensionem merentur . Verissimum enim est hic quoque proverbium illud ; Nucem frangat oportet , qui nucleum esse vult .

That is : how necessary it is to labour for the full and right explication of the whole context of the words and phrases , the worke it selfe will demonstrate . For from the right , and convenient explication of the context doth depend all the meanes to draw forth any dogmaticall point of Divinity and all sorts of disputations , exhortations , and consolations , commonly used by the helpe of those which we ordinarily call common places . Which if any man wave in teaching either himselfe or others , truly such an one makes himselfe justly liable to a great reproofe : for no lesse true is heere that common proverb ; yee must krack the nut before yee can get the kernell . Hitherto Beza .

But O good Beza ! who believes thy preaching and admonitions ? I confesse , sometimes upon a suddaine fit a humerous minde will looke into the Ebrew bible , to see what word is there to brag with in the pulpit ; but no body talkes of a generall reformation in the Church , Vniversities , and Schooles . Quaerenda pecunia primum ; Deus post nummes : First mony , and then God .

There is neither love to teach , nor love to learne : 't is a wonder to see what a drowfinesse is in our very Schollers . All things of God go on with a slow and heavy pace , as if hee were not worthy of the best entertainments of our thoughts ; but I am sure God will once meet with them .

Therefore curteous Reader I beseech thee heartily , and ( with my most humble , deep and affectionate defire ) tender unto thee , that thou wouldst be pleased to be truly sensible of that high and unspeakable contempt of Gods word , even by those that live by it ; give good counsell , help , admonish , instruct , act , stir , nay in some measure , if thou hast power in thy hand ( as now 4 or 500 able men have ) be vigorous , set Schollers truly on worke , and let them not be squandring away their time , whither in , or out of the Vniversity , in Scholes , or out of them , in a Ministry or out of a Ministry , in a publique calling , or not yet called ; If they will have any incouragements from the publique , from the Altar , from pious and charitable gifts , houses , dwellings , or revenues ; I pray let them throughly work for it .

Now when the water of a generall deluge hath spoyled all Piety in actions , wee are all become so full of worldly care that the first word wee speake in the Church is , what newes ? as soone as the Sermon is ended , they aske , what heare you ? And thus gets the Devill away that pretious seede , which should grow up in our hearts and beare fruit in patience and long suffering . I wish that Ministers would give their mindes lesse to the reading of the dayly newes , and more to Gods Word , Worke , Tongue , Church and chosen , and bestowe that money ( which they usually spend upon such trifles ) upon the poore , and left all the care of state affaires unto the Parliament , themselves fighting onely with prayers , and almes deedes , ( wherewith they might finde worke enough ) and teach others to do good by their examples , and good works ; O! what a fine sunshine would arise and break forth in the midst of these clouds . I beseech the Ministers as they will answer it at the last day , that they will not any more ordaine such men , as know not Gods Tongue . And if that most reverend order of men cannot finde it within their hearts to do this so necessary a thing , then beseech I the Magistrate , ( hee that weares not the sword in vaine ) to use his authority , and to provide that there may not be any men ordained , let him have never so many callings ( poor people know not many times what they would have , what is good for them , whither , what is recommended to them , bee good or bad ) except bee bee able to make good his profession ( out of the Ebrew and Greec tongue in the old and new Testament ) against a Jew . And truly to that purpose I could wish our Magistrats would let them come amongst us , to be taught by us more closly at home , and to rouse and awaken our drousie and sleepy spirits , which because they have nothing to do , apply themselves , rather to do hurt than good . God knowes I pray them , I pray for them , I am willing to teach , willing to offer all my strength , but alas within one year , weeke after weeke , labour after labour , of 300 or 400 Schollars , learned men , and Preachers , now , and then in the city , I dare not say how few I find to be zealous of gods glory , & how many unashamed of their filthy & sinking nakednes before many men that can discern it wel enough . But because the Magistrate looketh not narrowly into mens actions , whither good or bad just or unjust , whither the laborious be rewarded and idly punished , worthy or unworthy ordained ; it comes to passe that all things are at so ill a passe .

The easinesse of teaching and propagating the Gospell of God by this tongue consists in those severall things which I wil heer set down not as a Logician , but a willing afforder of what I conceave fit for professors .

First , let him pray to God , to shew him the nearest way , and God , as he is able , so is hee willing to do it . And I am sure , that such a man , who doth pray to God incessantly within the chamber of his heart , to direct him in his wayes for easinesse , God will finde him such a way , as no other man thought on before .

Secondly , let him but love his worke , have his delight in it , view it most diligently , even into the innermost part of it , and hee will display a greater easinesse , than he is aware of .

Thirdly , let him love his disciples heartily and tenderly , and then I am either utterly mistaken , or else he will give unto them all possible explications of the things under hand , and will discusse all the doubts they are able to propound .

Fourthly , let him thirst after more knowledge , after more good and sound reason , being certaine of that , because God is the knowledge it selfe , therefore how much knowledge hee gets , the greater apprehension of Gods wonders and mighty infinity , and infinite wisdome ; by whose workes he will finde out wayes to teach his Schollers more easily .

Fifthly , let him labour willingly , not being forced , not subdued and oppressed by some superiours , as being certaine , every time when hee doth worke , hee makes himselfe fitter to teach , and the worke easier for him , and the Schollar more disposed towards the work , and himselfe , which is the easinesse .

Sixthly , let him never expect , till he be called , but begin to teach in private first , then afterwards in publique before hee be called , striving every day to shew himselfe as willing minded to do the worke , as if the whole Kingdome had called him , and having his heart still in a willingnesse to worke , if the State would desire his service , as deserving it , not getting it for money .

Seventhly , let him go still further , than hee was desired . If to read but once , let him do it twice . For as all other great and mighty workes must not be done with a tedious toyle somnesse , but with an instancy and pursuance of the matter , and that the more violent , the lesse it suffers any delay , so truly he must have his desires to do good increasing by trust , that thereby he may act more good , because more free .

Eighthly , let him thinke and be perswaded , that God will have him do good not onely unto a few Auditours , but even unto the whole Kingdome of England . He may truly believe , and I am sure he has the warrant of Gods Word and his owne conscience for it ; that he doth not amisse in teaching Ebrew and this holy tongue even to the most common sort of people . His Kingdome doth not consist in meat and drinke , not in that or this great and wise , or low and despicable man , but in the power of the will of God revealed in his word ( in his own tongue ) towards all and every soule .

Ninthly , let him love the Ministers of the word of God and all pious and Christian soules with a tender and hearty love , and honour them with all his strength , minde , affection , expressions , actions . But with a fatherly love , knowing that hee has so many ghostly sons to be instructed , who shall further instruct others ; and the easinesse of the worke will be seene more fully and clear .

Tenthly , let him have an undaunted spirit against all opposers in that way of learning , being sure of that , except there bee no God at all , and all this called Gods Word , to be a meare tale , and his tongue to be unexpressable in English ( all which may be the thoughts and speeches of wicked Atheists ; ) hee will truly assist him , adde to him strength to strength , joy in the spirit , easines to easines , advance to profit , benifit , and much good in the Church and Common-wealth , and will make him a blessing and not a curse , to his time and following ages .

Eleventhly , let him not onely be willing to teach privately and publickly , but also to give in print his thoughts and learning , that whersoever hee cannot reach with his voice , he may reach with his Pen. God blesses those that use their tongue and pen for the profit of Church and Common-wealth , and not for the disgrace and dishonour , or tending to the destruction thereof . It is very needfull to have a mind to write as willingly , fast , and carefully , as to teach heartily . For otherwise he cannot stirre up so many drowsie spirits , if hee will not awake them by the trumpets of his holy alarm .

Twelfthly , let him read good Authors , which have laboured before him , with all tendernesse , to observe how farre they have brought the worke , unto what easnesse , if there can be added , yea or no , without any detraction of their labours , with a thankfull heart : and if hee knowes of any such , who are truly profitable , and have bin so to him , let him give notice of it , that many mens paines may ease the work .

Thirteenthly , and yet if the very ground worke be rotten , or if it may be suspected to be so , because that almost in all parts of learnings the cause and reason of unsound proceedings in studies , lies at the roote , ground and foundation of the worke , let him make clear before all things that place to himselfe & others , and than he may build upon it with an easines .

Fourteenthly , let him have still in mind his reason , that nothing must be done , spoken or taught without it ; and still direct his heart , to finde out the reason of the things , he teaches or is taught , to desire and search , if by Authors reason is given for that or this thing . Being certaine , that nothing makes things easier , than that golden beam of that gracious Sun within our selves REASON . And therefore must hee be skilled in these Arts , that teach to use it well , and desire it may be inlightned and not obstructed , and to worke by reason unto his Schollers .

Fifteenthly , let him still shew to every one of his disciples and cause them to consider , whither it be possible and reasonable or not , that such a little book as the Ebrew Bible should be difficult to be learned , nay , not to be learned in a short time : especially , when out of our translations wee have already given unto us the contents of every Booke , Chapter , and Verse : whereby it is impossible , ( if we will but read the Ebrew constantly and diligently , ) considering rationally , how we in such and such a matter use to expresse our minds ; either I am utterly deceived , or in the most part of the Bibell our own wit will lead us so , that all people shall agree in it , and shall not , nor may deem it fancies . In the rest wee must go to this holy tongue .

Sixteenthly , let him never be led out of the whole store of Gods provision , that is , out of this whole tongue Ebrew , Calde , Samaritic , Syriac , Arabic and Etiopic , as if he might do well enough in learning only Ebrew , or at the highest Ebrew and Calde ; being certaine , that that notion is no more reasonable , than as if a man would be able to expound the first Chapter of Moses in Ebrew , if hee never had any Ebrew more than occurres in that Chapter . For as hee his great need of all the Ebrew , that is in the whole bible , nay more to , than there is in the Ebrew Bible , how much more then will there be a necessity of all and the whole tongue to understand so many thousand passages , which are yet to be cleared up .

Seventeenthly , let him not onely wish , but labour to get TEN or TWENTY more labourers with him , and if it be possible , more rare and choyce men ; then himselfe . Let him be the ablest , most diligent , rare , painfull , pious , humble , meeke , courteous , free and loving spirit ; yet wish and pray heartily to God and the Magistrate , to set downe with him many labourers more , and if he can heare , espy , and procure such as are farre transcending him , let him rejoyce in that , as a speciall blessing of God Almighty .

Eighteenthly , let him never forget the poore Brethren in other Countries under the persecutions of forraigne States , within or without the Church . If any meanes may be procured , whereby we shall not mock God Almighty any more unto his face , praying for them , and yet stirring not a hand or foot to helpe them , but will worke and become working in good earnest for those Christians in Asia and Africa ; let him move or beseech the Magistrate , or at least under hand worke out by friends or whosoever by the States , that they may not be any more unsensible of the unmeasurable want of their brethren . The Germans , Frenchmen , Spaniards , Italians , Low Duchmen , nay all sorts almost of the Europians have helpt England by affording us the Ebrew Bibell and other books in great abundance . Let us see now if we can at length be thankfull towards them , returning good for good : or in doing good with printing thousands of Ebrew , Calde , Syriac , Arabic , and Etiopic , Bibels ; thereby to give as plentifully Gods Word to Asia and Africa , as by the mercy of God we have it in England .

Ninteenthly , nay let him truly defire the conversion of the Muhammedans , who are as neere Christians , as many others are which beare the name of Christ , viz. Photinians , Arrians , halfe Arrians , Socinians , Weigelians , &c. which I set down under their severall names , although their sects are rather one than more , when they will not suffer Christ , ( who came into the flesh of Adam , and did take upon him the seed of Adam and not of Angels , ) to be God and the Sonne of God , wherein the Turkes come nearest unto them . Some good way should be laid downe by all meanes for them also , who would bring in a great store of Churches and of a most flourishing beauty , if once brought to the true acquaintance with the Gospel of Christ . The fault lies not in them so much as in us ; wee can helpe , but are lasy and desire it not .

Twentieth , The conversion of the Iewes , for whom I hear every weeke so earnestly prayed , and yet see nothing lesse endevoured , must bee one point of any christian teacher of Gods Word ; What ? all to neglect the conversion of those people , which in Gods eye are still beloved , because under the rod. I pray , let us not trample upon them , but have mercy on them . Fy for shame , A christian , and a despiser of Gods counsell . Are mens wayes so much towards goodnesse , that they will and can forgive their enemies , and should God not deale so with his creatures ? Hee whose wayes are higher than our wayes , and whose thoughts heigher than our thoughts . Even that is a signe to me of Gods grace towards a Iew , because God stirres up so many christian Ministers to pray for them . I heere it most constantly in Pauls London Or are they all deceived men . Are they all praying for a thing , which God has never desired or decreed ? I never heare any of them to pray for the Divell that he may be saved , and there is no body hath any thing to plead for him , nay not so much as ignorance , hee knowes well enough Jesus , to be the Christ and Son of God they knew him , and therefore did they themselves acknowledge him . I beseech you heartily , when you pray for the Jewes conversion , doe you it only out of fashion , or with your very earnest desire ? If out of fashion ? O ye wicked Hypocrite ! If out of an hearty desire , why then so slow ? And if we never had any promise of their conversion in the New Testament ( whereof yet we have abundantly ) should they not be as good unto us as the Heathens ? Had not the Jewes a promise of our ( which were Heathens ) conversion ? They had , and God has done it ; ( blessed be his name for ever ; ) and no doubt will doe it with the Jewes also .

There is another sort of easinesse of this Orientall tongue , ( for those I spake of even now , I confesse are vertues belonging to a professour , and such as will facilitate any profession whatsoever , not only of tongues , lesse only Orientall ) taken out of the very bowels of it , viz.

First , because it is the eldest or primitive , and consequently the most simple tongue , as God the first founder and giver of it , is the simplenes or singlenesse it selfe ; and as Adam ( the first speaker of it ) in his state of innocence ( when it was given him ) was the most true and simple Grammarian , Rhetorician , Logician , and Metapysician that lived in the world and church , from whence it begun and continues till our dayes : whether its glory did ever increase or decrease , I know not ; sure I am , that then it was in its highest sphere . Yet as all other tongues doe not increase and decrease , saving only in the fancies of men ; So neither could it be brought to a confusion at the confusion of Babel , ( which Authors improperly expresse , viz. It did escape without ruine ) nor at the captivity of Babel , which was of a farre lesse miraculous power of God from heaven , having no need of repairing after either of both , nor falling far short from former perfection : as out of naturall grounds , ( which hereafter will be laid down ) may appeare . This singlenesse is seen in many things . First , in a constant Trinunity ( representing the nature of its author ) in having for a union to a root , a trinity of letters : for a unity of a conjugation , a trinity of tenses : for a unity to a tense ( of things past or to come ) a trinity of persons : for a unity of one letter in the root , a trinity of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auy , for a unity of one tongue , the trinity of the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and in many things else , where this same trinunity could be shewed . 2ly , that it is only divided into two branches naturall unto any essence , as ( Metaphysic teacheth ) a finite , which is present , future , and preter , and has a time , nor can be said to be without time , and in Grammar is cald a Verb : An infinite , which is neither present , future nor preter , and has no time , nor can be said to be within time , and in Grammar is cald a Noun . Thirdly , that it takes single letters from a matter of 20 the most frequent and necessary words of it , and puts them in stead of that whole word , before or after another word , to make fewer words ; wherin some other , nay almost all tongues of Europe do imitate it in their common speaking and writing . Fourthly , that it useth the most simple and single , easie , naturall , common , and vulgar expressions that are obvious in any common tongue .

II. It becomes easie because of its rationality in all things , whereof we had already many passages before : but here is observable that infinite wisedome and depth of reason in every signification of the root communicated to a great variety of Nounes and Verbs , and yet all these ( as by the outward shape of the Analogy ) turning about their one and only center the root , those three radicall letter , so that the signification of them all winde themselves rationally out , reflecting unto that radicall signification , as a swarm of bees goe out and returne to their stock .

And thirdly , because in nature there is nothing in vaine , it becomes easie by its Vniversality or Generality of matters , that whereas there are 8000 roots , and as many fignifications , which doe orderly follow according to the Alphabet , depending upon one another without interruption , it being impossible that any should be entered or taken out without the dissolution of the naturall chaine ; so also doe those things hang together which they signifie ; so that in the signification of those 8000. roots is contained , nature and idea , or , compositions and abstractions , physic and metaphysic , and doe orderly depend one upon another , and their naturall dependence to be not onely demonstrable , but already demonstrated by this holy primitive tongue , if learned men will hereafter open their eyes , and use their reason . Whereby we shall be able to find out many things , the causes whereof we search and cannot find , ( notwithstanding they are extant in the radicall signification of the root from whence they are derived ) so that I perswade my selfe , the only way of a naturall search of hidden things about their causes , dependences , connexions , separations , proportions , degrees , inlightnings , obscurenes , &c. a priori , not a posteriori , ( which way is very uncertain and toylsom , and yet hitherto only followed by all the Universities , and so by many millions of witty men , as I conceive , out of a righteous judgment of God Almighty , pronounced against them for the contempt of his word and tongue ) is only extant in this holy tongue , and not elsewhere , let men seek it where they will : whereas if they had returned to Gods gift and way , they would have found if not all , yet the greatest part .

Fourthly , Easie because of its Abstractions sutable to mens spirits . As all these 8000. roots orderly bud out of 20. severall letters of the Alphabet , so that the Alphabet is the primum mobile , or the first moving cause of all those 8000. roots , and of their , it may be , 80000. nounes and verbes ; ( and by them are expressed all things in heaven and earth expressable and revealed to us ; ) So that now as all the words and nouns are reduceable unto 20. fundamentall columnes ; so also all things are reduceable not only to those 8000. radicall and ideal significations , but those also unto 20. columnes of the highest abstractions ( the Metaphysicians speak also of an abstraction major and minor , bigger or lesse in some measure analogall hereunto ) of things . And whereas many of these things , nay almost all are not understood hitherto , I know not where the fault lyes , ( unlesse it be in three letters , viz. SIN . ) Forasmuch as my reading can afford me , I am sure , and can make it good against all opposers ( which I suppose will be only younglings in learning , and not wise or learned men : ) that this selfe same worke has been still desired among Christians and Jewes ; the Philosophers have used their reason , but not inlightned by Gods word and tongue , nay they scorn tongues ( I wish they would cut out their owne , and then try what they are able to say for themselves ) pretending they study realities . The Philolegers , or those that found in the tongues an admirable light , use and necessity , doe scorne the Philosophers , as knowing , they cannot but prove ill husbands of their time , reason and labour , having found by experience this principle to be in the tongues , viz. Verba esse signa rerum , the words to be the characters of things . Where both should labour together , and Philosophers be Philologers , and both be one . And if this were done , all studies would go better , and how higher arising , the more desiring of HEAVEN .

Fifthly , it becomes easie by its Vivacity or livelynesse even at this very day . Nothing is so burthensome as lead , gold , &c. because they have no aire , spirit , life nor lightsomenesse in them ( though the wit of man makes them fly high enough : ) for where there is life , there is a lifted motion , and leaven is so cald , because lifting it selfe up by that spirit of life within it . Then , where any thing proves to have a vivacity , life , or livingnes , there is a certaine argument of an easie handling of it . This tongue is not dead , but it lives : Laugh not at me also , as they in the Gospell at Christ . All the best Authors doe earnestly contend to have Ebrew escape a confusion at Babel , but suffers it to be led captive in the Babylonian captivity . In the greatest and most wonderfull confusion they keepe it in their braine , but in that smaller , their faith decayes to hold it ? What reason or courage is there in that their action or assertion ? Nothing . I assure you if it did live after the confusion of Babel , ( there it must either be lost with all the rest , or spring out with them , or not at all ) I warrant you it did live til the time of Plautus , about 1800. years ago . If the Punic tongue of Poenulus in Plautus be the same with Ebrew or the Cnaan tongue , as they themselves confesse , and the naturall pedegree doth allow , they being children of the Phoenicians , then their tongue is yet living in Barbary , when neither Greek nor Latine could overcome the naturall tongue of the Land ; nor Arabic , as Leo Africatus ( in his description of Africa , 11. Chapter of the tongue of Africa ) will have it ; he thinking the Africans to have a different tongue from the Arabic , wherein he is deceived . Further , from Plautus it was there till Augustine , and the same with Arabic , as Gesner , Roccha , Postel , Masius , Bibliander , Schindler , Galeottus and many others doe rightly esteem , having the Phoenicians ( their ancestors ) the same tongue with Arabic .

What an easines that gives to any man to learne a tongue , when he can live in that very Country , whose tongue he defires to learn , is abudantly known . There is nothing more easie and working than that , because that learning is full of life ; within a yeare a man may come to a great perfection . Dead tongues get us many rods at Grammar Schoole , because we will revive them . And living tongues can give us no gain , because we doe contemne them . We smart at schoole for our parents and masters soolery , not for our ancestors rebellion at Babel . We are chastised by foolish Masters , because we have foolish Fathers . These will have it , and those are willing to doe it . The parents loose money , the masters gaine it , but we must cry : and why ? because a dead tongue will not become living with us . Doe but offer living tongues unto children , and see how fast they will learne . There the boyes might whip the old men , because they learne not quick . It is a wonderfull dimnesse , not only in speciall actions of men , but of Generall ones . Let England set up Masters out of Arabien , Ethiopien , Persien , Turkey , Armenian , Malayen , and Chiney Countryes , with a whole Colledge for every Nation apart , there to have its naturall tongue spoken and taught in a Grammaticall way ( all these tongues having but one Generall Grammar , with observations of every one of them in particular ) and boyes will easier learn them than Latine . Nay a man travailing in his young yeares , being well Grammatically instructed in his own mother tongue , will more easily , and in a shorter time learne all these mentioned tongues , and with farre greater delight , than the Latine at Schoole .

Sixthly , another easinesse arises from the near place towards us . For in Spaine this holy primitive tongue has been neare 800. yeares , as there is good reason it should , having beene alwayes in the possession of the Moores , ( and long before them of the Carthaginians , ) untill their late expulsion from thence , and yet in the steepy mountaines of Granata , named Al Fukhar Râs , the Progeny of the Mores doe still retaine the Arabic tongue , for the Spaniards themselves call it Araviga . There are divers Authors , that shew the passages of Cities , Provinces , Rivers , and Castles in Spaine , to be named , invested , occupied , built and repaired by the Phoenicians , and their children the Carthaginians . Abydenus quoted by Eusebius , Aelianus by Eustathius , M. Agrippa by Plinius , Appianus , Arrianus , Artemidorus by Stephanus . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Avienus , Eusebius , Eulogius , Eustathius , Homerus ( sings thereof . ) Isidorus Hispalensis ( who should be acquainted with things concerning his own Countrey . ) Livius , Megasthenes by Strabo , Mela , Pausanius , Plinius , Polibius , Posidonius , by Strabo , Ptolomoeus , Scylax , Seneca Cordubensis , ( where the Arabic Kings of Spain had their Court ) Silius , Statius , Stephanus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Stesichorus by Strabo , Strabo the principallest of them all , Trogus and divers others . All the Antiquities are full of words and names of things in Spaine , given by the Orientall tongues and people . And at this day whole Spaine is full of their Manuscripts , there being above TEN THOUSAND in severall of their Libraries , especially that famous Kingly one at St Laurence in the Escuriall . And in Minshewes Dictionary , you may see many thousand Arabic words yet in use in Spaine at the end of his book . So neare hath God brought towards us ( in the West and North ) this Holy and Primitive tongue . Nay within lesse than ten dayes sailing you may be in Africa , where this tongue is naturall . Truly I say , if the English Nation would but once fall diligently upon true Divinity , and not trust so much unto their translations , and ( which may be within a yeare for ought I know ) perceive that Ebrew is Arabic , which being yet living and in use , is easie to be searnt , and being obtained , will give a more cleare and true interpretation of the Ebrew Bible ( and that with greater ease too ) than all the Rabbins , I doubt not but they would hereafter change their course of studying in dead bookes unto that of living persons in Asia and Africa , ( as Nicolaus Clenardus did begin , Mr. Pocoke and Mr. Graves those worthy men have followed , Mr. Golius , who had been there , and I my selfe had that happinesse to live there , together with Mr. Pocoke for some months ) and thus bring Divinity to a better ground , and fix their interpretations upon the Ebrew Mount Zihon . Now wheresoever you will goe , either in Africa neare at hand , or in Asia towards Ioppe , Sidon , Barut , towards Cyprus , Alexandria , or Alexandretta the Sea Towne towards Haleppo , or to Smyrna , or Constantinople it selfe , the passage is very easie ; for I my selfe came in a fortnight from Marseil to Constantinople . The Ship Sampson , ( whereof is Captaine Mr. Swanley , that worthy and valiant Gentleman , that brought the Ambassadours there and here warts , ) in going hence to Smyrna , perform'd the voyage in 30. dayes , Anno 1641. & brought me back again with my Orientall library of above 300 manuscripts in 17 weeks . Thus you see God will send us thither more speedily than bring us back againe . Nay , that worthy and reverend friend of mine Mr. Pocoke has been twice and a good long while in that Country , wherby he hath so inriched the coffers of his understanding with that great and manifold knowledge of this orientiall tongue , that hee has none but that excellent and thrice learned Mr. Selden , Esquire , equall with him . I honour heartily both these my worthy friends , and notwithstanding that I shall not be able to amount to the hight of that quicknesse , largenesse , fulnesse , perfection and acuratnesse of learning of these two great shining lights , the present Sun and Moone of our England , it is a great happinesse for mee , to have that proportion , which the starres of the fixt magnitude have towards them : yet I wish , nay hope , that our posterity may and will outbrave all even the best lights .

This nearnesse is an unobservable occasion for the Christians to do good to all the Muhammedans ( or Mahumedans as usually they are called here ) But a sleeping Cat never sees a Mouse running by her clawes . Fronte capillata est , post est occasio calva ; There is yet a small remnant of the day , to labour by , the night of all the World drawes on , and like a theife in the night , on sleepers ; Wee sleepe after wee have stolen Gods good time of the day , and by the day we steale . What will become of us ? Hang him , is every other word here in England . God grant that wee be not the judges of our selves and posterity . Is there never a man , that begins to looke about , and to see , what he , wee and all this Kingdome do ? we confesse out sinnes , to sinne the more stubborn and constantly . Thinke we not once , that all our toyle , running , actions , shists , prayers , orders and fasts , are but meare hypocrisie ? I , because I am a man as well as they , confesse , that I have not neede to pry long into my heart , to finde my faults , and hypocrisie ; and thereby am I sure they , ( that is ) every one of whatsoever condition , may see his hypocrisie in the performance of Gods worship without great adoe ; only in the will lies all our woe ; The Spirit , which we call our conscience , doth every day and houre speake within us , ( and wo unto him whereunto it speakes no more ! ) and call us to the Worke of God , ( for all this World is but like a dreame full of discontents , where even Kings themselves have the greatest sorrowes ) to give peace and glory . But because we despise Gods word and tongue God despises us .

Seventhly , the easines of this tongue consists likewise in the largenes of those Countries , wherein it is extant . The greater a Kingdome is ( if the King be wise and pious , and will let God have a hand in his commands , the easier will he withstand his enemies abroad . The greatest enemy that the Church of God meets with , is our ignorance , whereby wee are afraid to deale with a Papist , a Iew , a Muhammedan or a Heathen When with a formality of prayer we could do enough in the sight of our consciences , then were wee good Christians . But conscience , conscience , conscience that doth gnaw your heart within , and cryes you are but very hypocrits . What Asia will not afford , that Africa will , and what Africa cannot , Asia can . I confelse there are many different pronunciations , but never a Dialect , or Idiome in Africa but it will helpe most comfortably against the darknesse and ignorance of this tongue with us . But we are blind , and cannot see the cleere Sun-beames . Let there be a hundred divers pronunciations ( which common people presently call tongues ) in Africa , yet I know , there is but one tongue . For it is in Africa as in Europe and Asia . One cryes , a diversity of tongues , they cannot understand one another , another gives them a divers name , the third derives them from a very unknown antiquity , the fourth from the confusion of Babell . My way is contrary . The tongues of Africa , are brought in by Kham , his sons and nephewes and the tongues of Europe by Yafet , which they foolishly cal'd Jupiter , and his sonnes and sonnes sonnes . Only in Europe is the Greek immediately from this Orientall tongue ; which Greek is the same with Latine . If nothing else could perswade you ; 10000 Latine words at least , already derived by divers Authours from thence will suffice to do . Now from this Latine some affirme Italian , Spanish , and French to descend , others deny it . If you looke upon two narrow a time and space of that tougue , ( viz. Latine ) as onely in that part of Italy , where Rome is seated , called now Lo stato Ecclesiastico , and at the time of the Counsuls of Rome , than you must not bring all these tongues from thence , because all these Countries had tongues before the said time , but if you can rationally judge , that tongues breed not out of the earth , nor raigne down from Heaven , and are propagated onely by mankinde amongst themselves ; than reflecting back ; that all these men came from Yafet , all these I say in Germany , Italy France Spaine , Poland , &c. their tongues are without all doubt derived from thence . So that , as Italy had a tongue at Aeneas comming thither from Troja , and they were descending from the Grecians , and the Grecians out of Asia ( whereof Troja is a Towne ) then brought Aeneas the same tongue with him out of that same Fountaine , from whence Evander and all the Grecians before had fetcht theirs . So before Aeneas came , people lived already in France , Spaine , Germany , they were children of the Graecians , had their tongue , which grew different in Italy , so much more in France , Germany , Spaine , and Poland , &c. And so farre you may deny them to descend from the Latine .

There is also further easinesse , viz. by way of teaching . First , to teach the whole Ebrew Bible ( every part and Word thereof affording some good ground for Exhortation , Doctrine and Learning ) so that I cannot commend the ordinary way of teaching onely one booke of it ( notwithstanding it hath beene the constant practice hitherto , some teaching Genesis , others the Psalmes , or the bookes of Samuel , Hoseas , or some of the major or minor Prophets , ( and this under pretence that these bookes containe in them a great part of the Ebrew Bible ) never going through it all . ) For by that meanes the learner is left to shift for himselfe before hee be able , whereby hee conceaves a greater difficulty to bee in it then indeed there is , and so gives it over ; not onely himselfe but likewise ( either by example or perswasion ) deterrs others from undertaking it .

I would likewise have you to teach the Caldean , Targum of the three Authors , Ionathan , Onkelos , and Ioseph the blinde : together with the Syriac and Arabic ( published at Rome , ) but hence it may be objected that the Galdean Targum is not extant by it selfe but onely in those bibles in folio published by the Venetians , Buxtorph , both the Kings of Spaine and France ; To this I answer that it is true , but if this course were taken that I prescribe , and that there were professors ( established by authority ) that would teach them in English , ( and that every day throughout the yeare ) I doubt not but that the Citizens would most gladly bee auditors and buy the books , which the Booke sellers would most willingly get printed so soone as they shall perceive a certaine gain to come in by the plentifull vending of them .

Farther I wish my Orientall Professor would first , teach my Generall Grammer with the essentiall part of it , viz. consonants in Orthography , and Analogy or Etymology : secondly , teach the whole Ebrew bible without points exercising his Schollers to depend onely upon the consonants , they giving the full sence ) and upon all occasions to tell them that the pronunciation is not materiall to the words or sence , and that all tongues differ ( amongst themselves ) in point of pronunciation , still increasing by every mile ( though not observed ) even as the Sun proceeding every moment upon the diall is not perceived till it hath past some certaine time , so here the difference of the pronunciation will not so well be observed in few miles as in 50 , or 100 , or more . Yet if the professor do meete with such as will have the vowells and accents ( which indeed is but a burthen without profit unto them ) I advize him to ingraft into their mindes that Orthographicall ground worke which the Iewes did esteeme needfull to have , viz. in Ebrew and Calde 15 Vowels ( when five ( as by the Syrians ) would have served ) but in Analogy or Etymology to shew diligently their mutation , long into short , and short into long , permutation , long for short , and short for long : and contraction or abjection of any of them long or short . And because hee cannot shew that perfectly before he have set downe what Vowells there were in this or that place ( all the Grammarians having left that out ) he may take a delineation thereof from my Latine delineation , page 73. 74. tit . Anal. Specialis .

And likewise I advise him to go a different way from that commonly used for Ebrew ( with such disciples ) because they will expect a Grammaticall Analisis of the words . ) viz. take Buxtorfs Ebrew Dictionary Printed here at London , and resolve all his examples by these Grammer precepts that I have given and thereby hee will doe his Schollers more profit then with the greatest booke in the bible , because in none of them doe occurre all the Radixes , extant in the Dixionary ; for there is observed not onely the Alphabeticall order of the rootes , but also that most necessary Grammaticall order of the Tenses , persons , and orders , ( though not in the same order that is in my Grammer ) the order herein doing neither good nor hurt . Or if yet a shorter way must be had , then take Tossanus little Dictionary upon the Psalmes and do therewith as before ; and for the Calde take Buxtorfs Concordance where at the end hee hath set downe all the Calde words occurrent in the bible . Where you will finde the essentiall parts , viz. of Consonantes to be according to Grammaticall precepts , and for the Vowells you will finde the distinctions of long and short to be forgotten by those late Iewish punctators . For the Syriac go the same way in Crinesius or Trostius Dictionaries upon the New Testament In Arabic the Grammaticall Analiticall way is farre more easy : and as yet there is not any Dictionary extant thereof either upon the Bible or Alcoran , but upon the latter I expect one speedily .

This fundament being once well layed ( which will make the following worke easy ) let the Schollers first read , and give the interpretation of , 1 , 2 , 4 , 6 , 8 , 10 , or more Chapters every day , beginning with Ebrew , and then with Calde , Samaritic , and so on untill they have gon through the Bible therein , 3 or 4 times , if possible , in a year . Secondly , let them make some small exercises ( as some little story , sentence , fable , or at the highest an Epistle ) in every distinct dialect of this tongue . Thirdly , let them make 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( as Aphthonius cals them , in his Progymnasmes ) Orations , or Discourses in the Tongue . Fourthly , let them take some Rabbins workes , and bring them into Artes and Sciences by way of common place referring unto the number of the leafe , Columnes , and line . This worke will be very usefull hereafter not onely for themselves but also for the publike ; for thereby Christians may the better shew the Iewes their errours in Arts as well as tenents in Divinity , and so bring them to Christ . Fifthly , the same thing may be done on the Talmud which the next year will come out at Amsterdam in 4ᵒ to be bound up in 6 , or 8 volums .

It is further to be made easy by a good way of learning which here is written in respect of the most who cannot here the Professor , or have a Master at all , unto those I will give this councell ; That yea would resolve never to give over the study of it untill you have obtained it perfectly , and you may doe it if you will follow this way . First , ( if you understand Latin ) take Arias Montanus Ebrew bible with the interlineary Latin version , good for two reasons 1. because the order of the Ebrew words are now and then differing from the English , and common Latin translation , 2. because the roote is written in the margent whereby you will be presently inabled to use any Ebrew Dictionary . If you understand not Latine then take an Ebrew , and an English bible ( without expecting any English Dictionary , for it will serve in stead thereof ) observing the transpositions of words which will not be difficult because not frequent . Begin with the first Chapter of Genesis ( never with the Psalmes for they being written in a poeticall strayne are to hard for a young Scholler ) thus . The first verse hath seven words : Bresît in the beginning : here B. signifies in : resît : a , or the beginning , it is a Noune bara created , it is a Verbe : ( here you see a transposition ) Elohim : God , a Nowne : êt : the , a Noune : ( which ( as is frequent even in the English tongue ) was left out in the first word resît ) hassamayim Heaven a noun : vêt : and the , a noun , with u ; and , haaretz the earth , a noun where e or h notes the , in this verse besides six full words , viz. five Nounes and one Verbe , you have three little words , viz. b : in , e , or h : the , v , and , these three and those six , ( together nine ) words , will presently carry you a great way in the Chapter ; and so continue till you come thorough the whole bible ; Regard not the Vowells so much as Consonants , for if you finde aretz or eretz , Lamek or Lemek , Habel , or Hebel it is not materiall . And to that purpose ( if you finde your selfe strong enough ) buy the bible without points for by that meanes you will have gayned halfe the worke which otherwise you must have with Vowells and Accents . You need not care whither you pronounce it right or wrong , for at this very day the Iewes differ among themselves therein , and why then shouldest thou binde thy selfe when thou mayst be free ? Regard not the Accents at all , for they are but superfluous fancies . When thou hast gone through the first Chapter in the Ebrew Dialect , do it in Calde , Syriac , &c : therein taking notice that the different words are Synonyma's , for example bqadmin is synon . to bresît . bra and bara , is the same . Thovah to Elohim , yat and êt the same , ( as by this rule : The quiescent Letters , viz. a , v , y , e or h. doe frequently change without altering the signification . ) Smayya the same with Smayim , arha the same with aretz ( it may be that ayin is constantly in Calde mistaken for izade , or else changed thereinto . The Samaritan is the very same verbatim with the Ebrew throughout the pentateuch , but onely in some places where those Iewes which were called Samaritans ( in Luke 10 : 33.17 : 16. Iohn 4 : 9.48 . and divers other places ) did differ from the common reading of the Law . In this way you may exercise your selfe in the essentiall part of the Grammer , viz. Consonants , leaving the Vowells and Accents : which notwithstanding I have set downe in my Grammer , and ( as yee may observe takes up the greatest part thereof , for ad superflua sudatur , sayes Seneca ) because every body will not bee content without them , though many Schollers have left this study by reasonof these superfluities .

Now thus farre I have spoken my minde concerning this . One orientall primitive tongue , ( comprehended under the name of six tongues viz Ebrew , Calde , Samaritan , Syriac , Arahic , and Ethiopic ) the mother tongue of the whole World : onely I desire to leave with the courteous Reader some generall notions about the tongues . First , A torgue may be generall and yet not vulgar . Which not being observed , makes the common people believe that this or that , is the Mother tongue , here or there , as for instance ; The Greeke tongue was spoken ( as is recorded by Strabo in his 14 booke ) by the Galatians , Carians ( a people of 16 severall Nations ) Cataonians , Cappadocians , Galatians , Maeonians , and Sydians . All Provinces of the said Carians . Yet Hierome and Euphorus affirme , that Greeke was not the vulgar or native language of these parts , but they had their peculiar and naturall tongues , so that of these 21 Nations of the Carians there were onely three Graecians , all the rest used there owne native orientall tongue which ( because different from theirs ) the proud Grecians called Barbarous . This being well observed will cleare up many doubts about particular tongues . Secondly , Wee must looke at the writings and not pronunciations of a people . So that although never so many Authors affirme that this or that tongue are different from each other , and ground it onely upon the pronunciation , they will not bee able to make good their position : for even here in England ( as also in other Countries ) there are not any two shiers that pronounce the Language in every respect alike , and yet no man attributes to every shire a severall language . Thirdly , Wee must looke to the radicall writing of a word : this hath beene excellently well practised in the Orientall primitive tongue , but never yet or very slowly in the derivatives . Which if once performed would doubtlesly make us able to judge of tongues more rationally in generall , to give the etimology of a word more exactly . Fourthly , The diversity of Cbaracters make not a different tongue . For even in one and the same tongue every man writes severally , and as it pleaseth himselfe , viz. One man formeth them thus , and another 10. Fifthly , The unity of the Characters make not divers tongues become one . As wee see in Latine , Italian , Spanish , French , Poland , Hungary , Irish , English , and the Hurones with other people in the West-Indies who since the comming in of the English , Spaniards and French have learnt the Latine Alphabet , and it may be in time all the West Indies will get and make use of the same Character . Yet it cannot bee thought that so great a part of the new World ( lying opposite to our three knowne parts of the old , Asia , Africa , and Eurepe , ) should not have many different tongues . Sixtly ; All tongues will participate in some things with their Neighbours , for as it is in other actions so it is with man who being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , asociable and tractable person is sensible of his owne want and others abundance in divers things : whereby we are consirained to borrow and lend one of another . This being so common and so necessary in any society of men , is performed before wee take notice of it , and because it is naturally inscribed in us wee do it constantly and willingly making no scruple at it . And seeing nothing costs us lesse then the lending of words , and more needfull ( to deale with strangers ) then borrowing , that makes a dayly trade between tongues and tongues in all the World . Seventhly , Authors , names , and tongues , will afford good ground for the unity or diversity of them . As for instance when Gesnerus ( that learned , and extraordinary painfull man in Switzerland ) Angelus Rocca . Postellus , Masius , Bibliander , Schindler , Mart. Galeotus . And divers other learned men do affirm , that the ancient Punic tongue ( spoken in Africa about the time of Plautus and Augustine ) was Arabic , viz. that tongue which is at this day vulgar in Africa ; And that many words thereof extant in severall Authors ( as that in Plautus his Poeiulus ) will appeare to be of the same essence with Arabic , who will hereafter argue that these learned men were possessed with a phantasy as it hath beene heretofore done , or that the name Phoeaicians , and Punics are not juditiously argued to bee the same people for descent , like father and children , and therefore one and the same tongue , yet in way of weight I will place these three contrary and conclude , that the Tongue , the name , and the Authors together : do yeald a good ground to judge of the unity or diversity thereof . Eighthly , The situation of a Country conduceth much to the right judgement of a tongue . As for instance the Persic tongue is very hardly believed to bee of kindred with the German notwithstanding that many words are the very same , or almost the same with one another . Ninthly , A Tongue cannot suddainly bee made native . For that which is already in use and every day practised will not easily give way unto a new one especially if it be different in essence . Tenthly , A Tongue suddainly arising is the native Tongue . When a people are quiet and not active either in Warre , merchandize or shipping ( especially if farre distant ) men will not regard their tongue , but let them bee active and shew themselves abroade , and then they will be presently taken notice of , when therefore the Arabic tongue ( as authors weakly affirme ) had over-runne so vast a space of above 3000 English miles in length , from its East the Persian Gulfe untill the last place of Affrica West hitherwards , and that with ease , and without the groaning or murmuring of the people , as lying under the burthen of a new tongue : is not this sufficient to convince us ( Europeans ) who are ignorant in our homebred tongues ) that without doubt this hath been the naturall and native tongue .

Eleventhly . The derived tongues in Europe make up only one body of a tongue , alwayes varying , but never wholly decaying . As the Originall and Primitive ( opposite to the derivative ) is yet remaining , so are also the derivatives , and not yet lost . For as long as the Analogy of Adam remaines in men , so long will the Analogy of the derived tongues remaine in Ebrew , the accidentalls whereof being many in one age , are but one in many ages : And I wish that hereafter it might be considered how much nature workes in this behalfe .

Twelfthly . No Country populated is void of a tongue . For where there are men , there must be a tongue , and hence that proverb is true , Non datur vacuum in rerum natura , there is nothing void in nature . Wherfore it is unfound to say that this or that Country having before no tongue , hath in time gotten this or that .

Thirteenthly . Wee must not rely only upon History . This I confesse , belongs unto the name Authority , so that it should not have made a new propofition . But because every one looks not upon History as an argument from Authority , ( especially the Author being behind the curtaines ) and I prosesse not to write here exactly logically , but only by way of Essay . I thought good to set this apart from that of Authority , others having done it before me . Neither this nor that must be looked upon so farre as to dote upon either of them , especially when other men have better grounds ( in reason ) from the very tongue it selfe . As for instance , if Historians assirme it never so confidently that the Punics were of a different off spring from the Arabians , and that it is onely a thousand yeares since that tongue was by the Arabians brought into Africa . Yet because wee know that the Arabians , and those from whence the Punics did descend ( viz. the Phoenicians ) were of one tongue , we know that it is an unsound assertion to say that the ancient Punic tongue is not the same with Arabic spoken at this day in Affrica .

Fourteenthly , The Primitive tongue never alters its nature . This proposition is not much thought on by Authors , when they conceive that the Orientall tongue doth sometimes change from pure , to impure , from learned , to unlearned and vulgar , sometimes increasing , and then again decreasing : But this cannot be so because of its primitivenesse , whereby it is simple , and will not suffer such gradations and declensions : For by their singlenesse they are more strictly bound unto the consonants , and lesse unto the vowels , their changings and castings , than the unskilfull of them can conceive .

Fifteenthly , All derived tongues are changeable . So that if the Occidentall , Meridiall , or Septentrionall tongues would consider this , they would not claime such a prerogative above the primitive . A derived tongue will vary in the generality , and conceived purenesse and elegancie , and cannot remaine constant . Because , First it is derived . And secondly , it hath a vast variety of pronunciation expressed in all their writings , both in vowels and consonants .

Sixteenthly , A strange tongue howsoever it may endure for a time , it cannot continue for ever . We have an example hereof in the Greek tongue , which spread very farre , especially towards the East , viz. in Syria , Palestina , Cilicia , part of Mesopotamia , and Arabia as is affirmed by Hierome : the dialect thereof being taken from Tyrus ( for Syr , Sur , Dyr , Dur , Dor ) was called Doric . But yet at the inundations of the Turkes or Sarazens it came to ruine ; having been a stranger there for about 7 or 800. yeares .

Seventeenthly , A tongue that rises in a country , and casts out a knowne strange to gue , is the true native tongue though formerly unknowne . Hierome in the Proem upon the second booke of his comment upon the Galatians sayes , that part of Arabia ( which must needs have had the Arabic tongue ) spake Greek : hence it followes that Arabic was the vulgar speech thereof , as Syriac of Syria .

Eighteenthly , Diversitie of a climate , mingling with strangers , and tract of time , may doe much to change a tongue . It is not the confusion of Babell , and the punishment of the Sinar rebels that is hereditary unto us ( in the multiplicity of speech ) as Adams corruptions are , but those three things I set downe in the proposition . For had there never been a confusion at Babel , this multiplicity of tongues would have been . The Scripture , Calde paraphrasts , Sibyls and all speake of one tongue , not many . No man will deny that there is a multitude now , but whither from Babel or not is the question , which I determine negatively , It is , but not from Babel . Nor is Augustines reason right , pro peccato dissensionis humanae , for the sin of man disagreeing , not only different dispositions , but different tongues came into the world . For Cayin and Habel , ( or Hebel ) disagreed , ( but there was no such punishment ) and so by degrees this disagreement grew hotter and hotter , insomuch that in 1656. yeares there grew such a fierce fire , that all the water in the world ( much lesse a confusion of their tongues ) but the whole cataracts from heaven must breake out to quench it . Nay there was rather a contrary nature in those at Babel , for before the deluge they could not agree , but after it they conspired to bee together in one place . Cum quisque principatum rapit , when every one would govern , ( as Austin thinks ) was rather before the deluge then after it , for it is without warrant of Scripture , for there it is not said that every one did strive at Babel for dominion . Nor was it ( as Abidenus did conceive ) to make them a way unto heaven , a childish conceit . Nor for feare of another ( perhaps ) ensuing deluge , as Josephus L. 1. de Ant. Iud. ca. 2. thinkes . Nor for feare of the consumption of the world by fire . Nor upon that false reason of their certaine agreement for Idolatry , ( which the Jerusalem translation holds forth ) by the phrase of preparing an everlasting name , a phrase too common in all languages to be here understood for that fearfull name of God Almighty , as is to be seen in the 2 Sam. 18 : 13. Es. 63 : 12. & 14. Jer. 32 : 20. Dan. 9 : 15. Nor because they feared a confusion or dispersion to come ; but because they would live altogether in one Kingdome , and set up at Sinear the Residence for their King , and get for themselves an everlasting name , which being against the counsell of God , ( who would have them to fill the earth here and there ) he did disperse them with that temporary variety of pronunciations whereby they were not able to understand one another , though the tongue remained one and the same , no new tongues then coyned , no new languages then on a suddaine arising , the variety of their pronunciation being abundantly sufficient to disperse them , which was the intention of God . One tongue being before the confusion of Babel , one in it , and one after it . For the Ebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shafah signifies a lip , is contradistinct in Genesis 11 : 1. to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dbatim words . This is the matter and the forme . The tongue speakes , the lip formes it . Yet these two organs in our mouth are contradistinct , for the tongue is not the lip , nor the lip the tongue , and the tongue letters are different from the lip letters ( as all Ebrew Grammarians shew ) and so they are also opposed Psal. 12.4 . Who have said , with our tongue will we prevaile , our lips are our owne , who is Lord over us ? and Ps. 140 : 3. 1 Corin. 14 : 21. We have but one tongue , though two lips : one tongue , but divers pronunciations . And the scripture tels us that God did not confound the tongue ( lesse tongues ) but the lips , the instrument forming the pronunciation , not of coyning words . Abydenus by Eusebius and Cyrillus , expressely oppose these things also . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 upon those which hitherto had beene of one tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there was cast upon them a variety of sound or pronunciation . And the Sibylla by Josephus speakes onely of the pronunciation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when all men had but one sound or pronunciation , they built a Tower , so that in our English the translation should run thus . Further , the whole earth was of one pronunctation , and that of the same words . 2. Therefore came it to passe , &c. If this be rightly ( and I thinke it is by me ) considered , I am sure no man will think that I have rondered the least word contrary to the mind of the holy Ghost in the Scripture , and many false suppositions being thereby taken away , will make an end of many endlesse questions about the escape of the Ebrew , as when , where , and how confounded or lost .

Nay these three reasons have beene briefly touched by that worthy and learned author Edward Brerewood , in his enquiries touching the diversities of languages in two places first page 51. The Punic tongue seemeth to me out of question to have bin the Cnaanitish or old Ebrew language , though ( I doubt not ) somewhat altered from the Originall pronunciation , as is wont (1) in tract of time to befall (2) Colonyes planted (3) among strangers farre from home . Againe pag. 57. And certainly touching the difference that was betweene the Ebrew and the Punic , I make no doubt but (1) their great distance from their primitive habitation , and (2) their conversation with strangers among whom they were planted , and (3) together with both the length of time which is wont to bring alteration to all the languages in the world , were the causes of it .

Nineteenthly , The Ebrews and Ebrew tongue are not denominated from Eber. The text Gen. 10 : 21. translated runnes thus . Concerning Sem ( born to be the Grandfather of all the progeny beyond the River , brother of Yaset the Elder ) 22. The sons of Sem were Elam , and Assur , and Arfacsad , and Lud , and Aram. 23. But the sonnes of Aram , Uz , and Khus , and Geter , and Mas. 24. But Arfacsad begat Salakh , and Selakh begat that Eber. 25. But to Eber was borne a twinling of sonnes : the name of the first was Feleg , [ division ] because in his dayes [ niflega ] there was divided the whole earth , but the name of his brother was Joqthan [ the little one ]

Upon this place have the Jewes constantly built the title of their name and tongue , but in my weak judgment , without reason . Nay Abraham in Gen. 14 : 13. is also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haibrai , the stranger from beyond the River [ Frat ] which is unreasonably translated , the Ebrew , as if hee also tooke his name from Eber. The reasons given for this opinion are these . First , if the word came of Aber , rather than Eber , the word should have been haabri , not haibri . I answer , 't is true , but there is no such word as Aber a passe , but Eber , that proper name it selfe denotes a passe . Secondly , Eugubinus sayes , because they terminate the names of nations and kindreds ( descending from proper names ) in Yod , as Yhudy from Yhudah a Jew , Amalqy from Amaleq an Amalekite . Therefore this name haibri is most like to be derived from the proper name Eber , and to signifie the Ebrew . I answer , in the very same chapter , viz. Gen. 10. there are 21 names of Nations , viz. in the 4. v. Kittim , Dodanim . 6. Mizrayim . 13. Ludim , Anamim , Lhabim , Naftukhim . 14. Fatrushim , Keshlukhim , Flistim , Caftorim . 16. Ybusi , Emori , Girgjasi , Khiwi , Arqi , Shini , Arvadi , Zmari , Khamati , Cnaani . Are all these derived from proper names , and none from appellatives ? Thirdly , that Abraham was called an Ebrew of Eber , because all those , and none but those that continued in his faith retayned the name . I answer , that we have not any place in Scripture which commends Eber for his faith . And therefore Abram may not receive this name upon an uncertain conjecture , when we have an infallible reason why called haibri , and that is this . That Abraham being in Mesopotamia or Aram Naharayim , ( which place he and his servant in Gen. 24 : 4.5.7 . & 10. v. called his Country , because hee had dwelt there with his then dead father , and yet living brother Nakhor ) was called away from Kharan , from his brother Nakhor , out of the house of his father to goe into Cnaan , where he was a stranger , ; and so all along in Cnaan , Egypt , and Elon Mamreh he was called from being a stranger , a passenger : the Cnaanites not regarding or happily knowing any thing of Eber. To be short , Abraham was not esteemed or called by those Heathenish Cnaanites an Ebrew with respect to Eber ( of whom perhaps they knew nothing ) but from his being a stranger , a forrainer , a passenger , a Highlander , a Sojurner , a beyond-sea-man , whom the Arabians call Ma-waranahny , and in Latine wee finde Transylvanus , Trans-Isulanus , and by the Italians Tra-montano . The reason is rationally drawne . First , from the common fashion of all people to call a stranger and forraigner , not from his father ( who usually they know not ) much lesse from his seventh Grand-father , and yet least from an unknowne man who was borne 270 years before . Secondly , from the holy Ghost out of the mouth of a dying Martyr , Acts 7.6 . And God spake on this wise , that his seede should sojourne in a strange Land . His seed should bee called a sojurner why ? Because in a strange Land , Thirdly , none were called Ebrews from Eber before Abraham . Fourthly , Abraham himselfe was not called so before hee came over the River into Cnaan , and although hee be not called a stranger in all the 12 and 13 , and untill the 13 Verse of the 14 Chapter , it must not seeme strange , because of his most valiant and strange victory over foure Kings , ( under one whereof he was likely borne ) and relieveing five Kings of his dwelling Country . Moses sets downe first that contemptible name , which hee had before and now 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 became more renowned . But to make it more cleare whither the Nation of the Iewes could be called Ebrews from Eber or no , I will give you all those places where that name is used in the Old Testament , but before I doe that I would desire you to consider what Iosephs Mistris knew of the 10th Grand-father of her servant . Whom she loved ( not because discending from Eber , nor because a stranger , ) but because beaucifull , that grace in him did suppresse all that contempt usually following a stranger ; nor did shee aggrevate her accusation against him to her Husband as being of the race of Eber ( of whom I dare say they knew nothing ) but because a servant , and a stranger . The places I give you here at large , Genesis 14 : 13. 39 : 14.17 . 40 : 15. 41 : 12. 43 : 32. Exodus 1 : 15 , 16 , 19. 2 : 6 , 7 , 11 13. 3 : 18. 5 : 3. 7 : 16. 9 : 1.13 . 21 : 2. Deut. 15 : 12.1 Sam. 4 : 6.9 . 13 : 3.7.19 . 14 : 11. 21. 29 : 3. Ier. 34 : 9.14 . Iona. 1 : 9. And that Aber notes a passing over a River ( as pasah to passe over a Country ) see the place , 1 Sam. 13 : 7.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Veibrim aberu et hay-yarden erez gad vgilad . And the Ebrews did passe over the River Jordā into the land of Gad & Gilead . So that I conclude that neither Abraham , Ioseph , nor the Iewes ( in generall ) nor their tongue had the Name of Ebrew from Eber in whose family they will have his faith to remaine , ( and when this tongue was devided , it was wholy preserued in his family . A contradiction of dividing one thing so , as that it yet remaines whole ) whereas they also confesse and cannot deny that the Yoqthanites , Yismaelites , Ydumites , Moabites , Ammonites , Madianites , and Amaleqites , do belong to that family , but have neither his faith nor tongue . So that wee see the folly of the new Iewes , and our old Christian Ebrew professors in believing that the Iewes speak Oracles . Twentith , Ebrew , Calde , Samaritic , Syriac , Arabic and Ethiopic , are of one and the same antiquity . This proposition takes away many superfluous questions , and unreasonable answers of many Authors that have hither to handled this subject . For if Ebrew were chiefe in Cnaan , then I am sure Arabic would be the elder , because first inhabited as lying neerer Babylon , but beeause they are all but one ( and using onely divers Synonima's which shews not the difference but largenes of them ) there is none of them elder or yonger then other .

And thus have I done , Courteous Reader , about this , the most excellent , ancient , primitive and Mother tongue of all the World . And to learne that tongue is to learne the fundament of all things , as in Histories the names of Cities , Provinces , Kingdomes , Rivers , Plants , Trees , and Beasts , the ground of many fables whereof the Romances both old and new are full and too sull . Nay because I am not able to speak fully enough about the usefullnesse of this Orientall tongue , I will here set downe a part of the very words of our grave and judicious Ministry of London , in their petition to bee humbly presented to the honorable Court of common counsell , subscribed by the appointment and in the name of the society of Syon-Colledge , Ian. 12. 1647.

That great and glorious appearance of our Lord Iesus Christ in his Churches , by his spirit and power ( so often foretold in the holy Scriptures ) for the calling of the Jewes , which belong to the election of grace , and for bringing in the fulnesse of the Gentiles , that all the Kingdomes of the Earth may become the Kingdomes of the Lord , and of his Christ , seemes to us , to be now comming upon the wing in the midst of those formidable concussions of all Nations , to make way for his glory , that the Earth may bee filled with knowledge of the Lord , as the waters over the Sea . As a preludium and preparative to this great worke , we observe , that generally other Kingdomes , Commonwealths , and Cities of eminency and honour begin to looke towards the study , and advancement of the Orientall Languages with greater care , than in former ages , as it were by a secret instinct and strong impulsion , making ready to receive of that blessing and grace which wee cannot fully describe yet confidently expect . Hence it is that not onely in Italy and Spaine , but in Germany , France , and Switzerland the Netherlands and other states , the Magistrates are zealous promoters , and magnificent patrones of the Illustrious Professors , and profession of those tongues , with honorable maintenance at the publick charge . The too great defects of able and profitable Professors of those tongues in this Kingdome ( except in the Vniversities ) the strong apprehensions of many men of the difficulties of attaining those Languages , together with the small successe of the various attempts of sundry Smatterers in those studies ( which have rendered them both obscure and contemtible ) do plainly declare the great necessity of publick countenancing and advancing more apt and effectuall meanes , to facilitate and carry on so great a work . Manifold and inestimable are the benefits of it . Thereby shall industrious men see more clearely with their owne eyes the very minde of GOD in that same Tongue , wherein himselfe uttered it , and bee not onely better setled in the truth of our owne Translations , but able to understand those ancient versions of the holy Bible in those learned Languages , and other Authors of worth and use , as also with greater advantage to converse , and traffic with the Eastern Nations in their owne Languages , which marvelously winneth upon the Natives of any Kingdome , where ever Travailors or Merchants come . Besides it will greatly propagate this kinde of learning , whereby not onely the present age , but our posterity will be more capable of the spirituall advantages of the Jewes conversion , if not to contribute to it . So faire that passage of the Reverend Divines , My very much honoured , esteemed and beloved brethren and Friends .

I will adde only one word concerning Arabic , viz. because it is the same tongue with Ebrew , I desire my curteous Reader to lay aside all ill opinions and preconcept fancies concerning this tongue , because it is the tongue of the Turcks . For it is not their true and naturall tongue but ( as they descend from the Tatars ) they have the Tatar for their Mother tongue but because the grand Signiour or Emperours government spreads over Syria , Arabia , Egypt , and all the Mediterranian Sea-shore of Asia and Africa , ( except onely Asia the lesse ) speake the Arabic tongue and are for the most part Muhammedans , knowne to us by that generall name of Turks . Let us not scorne this tongue but rather rejoyce that wee have such a considerable progresse of it ( not onely under the name of Arabic ) diligently advanced not onely by Germanes , French , Italians , and Low Duchmen , but even by Englishmen themselves , partly by setting up particular professors for this tongue in both Universities Oxford and Cambridge , the latter being honorably upheld by that renowned Citizen , And right Worshipfull , Alderman Adams , late Lord Major of London my especially respected and beloved patron and Friend ; partly by giving and bestowing an infinite treasure of this kind of Manuscripts upon both Universities , lately by the Parliament ; and by that worthy and Honorable Knight Sir Thomas Wroth , unto the Library of Sion Colledge here in London , partly by elaborating most gallant bookes in this kinde , partly by the dilligent studying of this juditious Nation in them . Let therefore the Arabic tongue be commended unto thee , as that wherein lies hid , greater profit then in all Greek and Roman antiquities . yea as far as piety hath a greater reward then worldly wisdome .

I would I might now prove a true Prophet in this , that God hath left all the innermost parts of Africa , unknowne unto us , and us unto them , that when we come unto them , it may be with the Arabic printed bible in our hands , thereby to call them to the church of God . England , England , would to God thou knewest the things that belong unto thy peace , but now they are hid from thine eyes ! Couldst thou but love the men of Asia and Africa , ( as well as thou dost their Sylkes and pretious Stones , ) give them the Ebrew , and Arabic bible , teach them thy Art of printing and receave from them their Arabic , and Ethiopic rare Jewells of bookes , what joy would arise in the heart of thy children , and what a thankfull minde wouldst thou finde amongst these ignorant men . An infinite treasure is not necessary to bring this to passe , one weekes revenews of the excise would do it . Nay let but those gifts ( dedicated unto pious uses ) be rightly bestowed , and there would be no need of a new supply . All the ports of Africa , and Asia will admit you with the Arabic bible . And if yee had thousands thereof , Turkes , Iewes and Christians would buy them of you in Asia and Africa , if you would but go unto those parts where the grand Signor of Constantinople hath not so great authority , or else to the Ethiopians ( who are Christians like us ) and so from behind the Muhammedans bring in their printed Bookes .

FINIS .
Postscript .

COurteous Reader , I confesse ingeniously , that I have beene deceived in the true Arnobius upon the Psalmes , but yet according as I learned it from Erasmus Roterodamus in his preface to Pope Adrian the VI. set forth at Basil Anno. 1522. in folio . But his Grace , My Lord Primate , was pleased to informe mee , that this Arnobius upon the Psalmes was not that Africane Arnobius living about 300 years after Christ . And hence it is that Hierome in whose age hee lived , spake honorably of his writings adversus gentes , but that upon the Psalmes hee could not mention , because this Arnobius the author of it was not then living , and therefore by Sixtus Senensis called Arnobius Iunior , and that Africane , Arnobius Senior . Nay Erasmus himselfe confesses , this author upon the Psalmes too bee so full of manifest Solecismes , ut vix Holcot & Bricot soloecisset crassius And then no wonder that this suppositious author should have that foolish mistake of 1000 Nations for Generations , and of 72 Tongues in the World .

Now doth follow a generall .

A GENERALL GRAMMER FOR THE Ebrew , Samaritan , Calde , Syriac , Arabic , and Ethiopic Tongue .

BY Christian Ravis .

LONDON : Printed by W. Wilson , for T. Iackson , and are to be sould by him at the Starre in Duck-lane , 1648.

paradigm Praxis lectionis A practise of reading :
paradigm Elementa Primoerae Linguae Sanctae consistunt in The first elements of the Orientall language consisting of

The Preface .

IF this Tongue shall become easy and common wee must lay downe good fundamentall Rules for two divers Bookes , viz. The Grammer and the Dictionary . Orthography gives the fundamentall Rules for Analogy ; for whatsoever is naturall and essentiall unto this Tongue in the former , will yeeld essentiall Rules for the latter . And whatsoever is onely accidentall to this tongue ( being brought in by some ingenious invention ) will afford Rules onely for accidentall observations in Analogy .

Analogy is the second part of Grammer contayning Rules for Noun and Verb , and layeth downe likewise the fundamentall order of the Dictionary .

Vpon the inward essentiall division of the Analogy dependeth the multitude and distinction of the Syntacticall Rules .

Every part being of a different Office , Degree , and Action must be kept within its bounds and limits , as for instance , whatsoever belongs unto Analogy must not be brought unto Orthography , nor Syntacticall things unto Analogy . Wee must first diligently and distinctly consider single Words , before wee come to the joyning sence : Therefore in the Dictionary as well as in the Grammer all care must be had to insert such things as will make the Tongue easy and plaine . The Dictionary will afford greater ease for this Tongue then the Grammer it selfe , and it is either Generall , or Speciall . The Generall comprehendes not only all the Rootes of Ebrew , Calde , Samaritan , Syriac , Arabic , and Ethiopic , but also their divers formes of Nouns and Verbs Analogall , or Anomall , collected out of severall Authors , and Dictionaries , with all their speciall significations . The speciall contayning all the 8000 Roots , with the Ebrew , and Calde formes , so farre onely as they are extant in the Ebrew Bible , not onely with all the significations of them as hitherto set downe by Authors , but also much inriched with Calde , Syriac , Arabic , and Ethiopic significations , which will doe much good frequently in the Bible .

A Generall Grammer for Ebrew , Samaritan , Calde , Syriac , Arabic , and Etiopic .

RULE I.

AS other Tongues may bee written forwards or backwards , that is towards the right or left hand , so this .

Therefore Ebrew , Samaritic , Syriac and Arabic is written towards the left , Ethiopic towards the right hand , like Greeke , and Latine , and all other European tongues , descending from this primitive .

Rule II. As other Tongues , so this writes the Letters a part , or joynes them .

The Iewes as they write any tongue with their letters , so did they the bible and other bookes of note with Letters a part , ( as we do in printing ) yet in their common writings ( doubtlesse ) they did ( as we doe for celerity sake ) joyne their Letters . And that by a threefold argument , 1. Because it is naturall to all people to write fast , and ioyning the caracters is the onely way . 2. The heathens contradistinct to the Jewes of that Country , viz. the Syrians being Christians , and Arabians for the most part Muhammedans , doe write the Letters joyntly , as other Countries do , when they would write fast . And no doubt , it is the common course of that Country as well as it is of ours . Onely some few Letters they joyne not , ( viz. The Syrians a , d , e , u , tz , r , t , or Olaf , dolat , He , Vau , Tzode , Ris , and Taw. The Arabians , a , d , w , z , & r , or Elif , Del , ( Dsel ) vaw , zayin , ra . ) with any following Letter , but with the foregoing they are as well as any other . ● . a , & l , or Aleph , and Lamed are found joyned in one figure by the Jewes .

The Etiopians do write every Letter apart like the Jewes , which I thinke is done by them onely in some bookes of note as the bible , and all Church-books , yet in common writings I doubt not but that they joyne them as well as wee . Otherwise they may be thought to want the common sence in writing . I desire that this may be enquired after , and being found by experience to be so , that Europe may be acquainted with it .

Rule . 3. The essentiall duct ( or stroak ) of the Letters in this whole primitiue Tongue is one and the same .

Ebrew and Calde Letters are the very same , for there are no Caldeans extant , but the Iewes ( since the Babilonian captivity ) who gave unto that forme of writing and pronunciation ( which they learnt there ) the name of Calde ; notwithstanding they lived in Jerusalem and the rest of the holy Land . The Iewes use these murabba or square Letters which they call Calde in any tongue whatsoever , as in Italian , Spanish , German , French , Persian , Arabic , Turkish , Polonian , or Muscouian tongues .

The Samaritan are the old Ebrew Letters , used by the Jewes before the Babilonian captivity . My reason is this , First , because they are lesse polished more crooked , unproportionable , uneven and illfavoured , then the common Ebrew now in use . For as the Jewes ( before the captivity ) were lesse civilized , more proud , stifnecked , rebellious , untractable , and hardhearted , not onely to strangers but to themselves also : ( as appeares by the generall complaint of the Prophets ) so ( after that affliction of 70 yeares captivity ) they became more meeke , humble , patient , and tractable : and in that time finding that the Caldeans had the same Language , in essence , with them , and that their writing was more neate and comely then their own ( by how much those were a better governed and policy'd people then they ) they began not onely to learne , but affect , and that so well that they left their owne , crooked , and illfavoured Character unto those Samaritans , ( which they called Cuttims , because descending from Cuthaya , or Scythia , ) out of an hatred of their worship , and religion , and love of their owne religion , and new learned Character , which they found to bee more easy and neate than their old . Secondly , because it is the common course of all Nations to mend the fashion of their writing , as the Germans , Low-duch , Polonions , and English themselves have done , and do yet dayly .

The Syrian Characters are the same formerly used in Syria , Cnaan , Flistea , or Palestina , by the Heathens or Christians , not the Jewes , and thence it is that the greatest difference betwixt Calde and Syriac is only in the characters , the tongue being the same called Calde , when the Jewes speake it , and Syriac when the Christians . Now wee know well enough , that religion doth not change the tongue , as when popery was cast out of England , the tongue did remaine the same . And those petty differences betweene Calde and Syriac taught by Emira , Ecchellensis , Waserus , Masius , Crinesius , de Dieu , and others following them , shall all be cleared up , and taken away in their proper , place . Neither do they write downewards ( as Masius &c. affirme ) but onely some men for their more perfect and accurate writing , turne first their paper downeward , then make they that basis or fundamentall strooke , whereby the characters are joyned , downward , and so write the body of the Letters all along upon it ; which fully done , they turne againe upwards ; Nor do they use many different fashions of their writings about the lines , but write line for line as wee do . And there are many thousands that do not turne their paper and yet write as faire and swift as the other . And this I have observed my selfe by many that have resolved mee that question ; The other Syriac Estrangelo Letters are also the same , but onely that they are lesse polished as being more ancient .

The Arabians as they have the same way of joyning , so have they likewise the essentiall writing . The names ( if fully written ) would appeare to be , [ 1. ] the same names , [ 2. ] the same fort of Letters , [ 3. ] the names to be taken out of the same tongue , and [ 4. ] that their order should be the same with Ebrew Samaritan , Calde , and the Syriac Alphabet . All the difference may easily bee shewen by degrees , going from Samaritan to the old Syriac , hence to the new Syriac of Trostius his new Testament , or the bookes printed in Germany and Leyden by Erpenius , hence to that latter printed at Rome , given out by Gabriel Sionita , or by that Syriac Old and New Testament lately given out by that same worthy and learned man at Paris . Hence to some farre better Syriac Manuscripts extant in England , which being compared with the most ancient Arabic writing ( as I have seene it at Ephesus in a table ) that hangs there in a Church built by a Turck to the honour of Iesus Christ called Isa Peigamber ; the characters thereof being like Syriac ) you will finde them to be almost all one Nay among my own Manuscripts , I have some pieces of Arabic witten upon Parchment being the Cufi . writing , which comes very neer unto the neatest Syriac extant . There are here in England above 20000 severall fashions of Arabic writings , every Manuscript being different from other , and some of them being composed of severall tracts , bound up together will afford 10 , 20 , nay 30 , severall formes of writing . And I my selfe have one Manuscript that containes above an hundred different sorts . Wherefore you must not stand either upon this or that print , for even as we our selves differ in writing so do they . And therefore I desire you to acquaint your selves with the written bookes as much as possible . Nay there are some coppy bookes published in sundry countries , wherein ( that they might bee thought to bee skillfull in strange tongues ) they have made such soul worke about the Syriac , Arabic , Turkish , Persian , Malayan , Tatar , and Mogull Letters that I am ashamed of them . Nay among printed bookes onely France and Italy have good Arabic characters , those in Germany , and the Low countries are not good . Nor are Erpenius his characters according to the true and neat Arabic duct in writing . Nor are those Arabick pieces cut in copper , in the deceased Crinesius his booke called Babel , or Joh. Zechendorfius yet living ; ( both Germans ) well performed . But I hope wee shall shortly make neater worke in that kinde here in England then hath beene done hitherto in Europe .

Rule 4 They have all one and the same consonants in power and by way of pronouncing : not much different from our English .

The pronunciations , which we have in our English Alfabet of all our letters , we see to be almost the same with French , High and Low Dutch , and other Nations of Europe ; on the same fashion those of the Orient being as well Men as wee , have not much lesse , or much divers soundings of letters . The primitif thus . (a) b g d h (e) v (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . y (i) k l m n x ( sh. ) (o) f (p) ( rz ) q r s t. Our English is , a , b , c , d , e , f , g , h , i , k , l , m , n , o , p , q , r , s , t , u , w , x , y , z. just so pronounces the Ebrue , and Samaritic , Calde and Syriac , Arabic and Etiopic , viz.

A b c , or g as wee English pronounce g before e or i , ge , gi , the reason is , because that c in Italy , from whence wee fetch our Alfabet , before e or i , is pronounced , as if à t were before je , ji , thus tje , tij : and our g is pronounced as if there were à d before je , ij , thus , dje , dij . So that the difference is betweene the Italian or Roman c and the English , Ebrue , Arabick , Calde aad Syriac g , as the proportion of 〈◊〉 .

D , e , because the Grecians , who did immediatly receive their Alfabet from this primitife Tongue , as the son is the immediate heire of his parents , almost generally have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e , yet for the most part even that same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they pronounce as if it were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 e , hence it is no wonder , that in the Greec , Latin , English and all occidentall alfabets is a simple e ( in place of that easy , the easiest breath of all the gutturall letters after a , ) cald by the Grecians the spiritus lenis and he the spiritus asper .

F is unjustly , yet according to many hundert Nations in the World , arisen in place of the primitive w , or v cōsonant , which being too hard pronounced by the Coptites , the Romans , Italians , Spaniards , French , made filius from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with an interpofition of l betweene two i , viz. u & i ; thus is f in place of w , v.

G is come in place of the primitive easy s ; for the pronunciation of zayin , is as the Grecians , Germans , and Low Coùntry pronounces in the beginning of any word . And because that some of the Aeolians and old Latines did pronounce g as the French do , je , ge , hence is it , that they mistaking the second degree of s ( done onely by the tongue and the teeth ) which is , the tongue not comming at the teeth , as the teeth closed , and the palat made with a cavity , make z a g , as the French ge and je . Then the primitive letter requires a single sibilation , and the Greec letter , from whence the Latines have it , a compound one .

H , this is from the second fort of h in the primitive tongue , the second wherof is here the single h ; in Ebreu it is of a double pronunciation : first Kh , easy unto all the Europians almost , except English and French 2. halfe h and halfe kh , almost impossible for all the Europians . Yet by the Jewes yee may learne it the best .

Here followes a letter unknowne unto the Latines , from whence the English have their Alfabet , to wit , th ; the Greecs as the nearest unto the Orient and these parts that did speake this tongue , have it from this primitive tongue , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thét , theta . And must be pronounced with the bredth of the tongue .

I , is in this primitife tongue the y of the English and French pronunciation . The Latines mistaking it to be naturally a vowell , when it was a consonant , made it a vowell . Yet as in this primitive tongue all the letters are consonants and not vowels , so is also the whole Alfabet of Greec , Latine , English and of all Europe only consonants , not vowels , whereof now and then some become to be vowels , yet by a meer accident .

K , l , m , n. are of the same nature in the primitife , that they are in English , onely take heed , that you never pronounce , k as kh , but constantly as ca , co , cu. Ka ke , ki , ko . ku .

Here comes in another letter , knowne by the Greecs , Romans and English ( rightly placed onely in the Greec Alfabet ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x , which all the people pronounce es , but yet many times must be pronounced sc , or sh: and that by these following arguments . 1. You have in all tongues the sound of s and sh. Now if yee pronounce 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 x as cs , and not sc , or sh , then you bereave the Greec and all other Europian Alfabets of that sh. And yet as you have in this whole primitife tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shin and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , sin , or sh and s , ( the names of these sounds let them bee , whatsoever they will ) so naturally in all the occidentall tongues : and if x be pronounced onely like cs , then is sh in n one of our occidentall alfabets , whereby they will become not onely shorter then their parents , the orientall alfabet , but also of their own naturall expression . 2. The name of the letters are not sin and ksin , but sin and shin ; as all the World doth agree . Now in the Greec wee have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 syn theo , cum Deo , being that one name of these two letters , ergo must 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not be read ksyn , but shyn theo . 3. cs or ks is a compound sound but sh is not a compound sound . 4. The Arabic tongue which is spread through whole Africa and almost a third part of Asia doth pronounce sh in most of those words , which in Ebreu , Calde and Syriac are written with that shamek in whose order and place 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the Greec alfabet expresly stands . 5. The figure of the Greec letter it selfe shews , that it is the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. three teeth , onely that in the primitife these teeth stand upright , in the Greec towards the right hand . 6. The name of the letter in the Greec is not from shamek , but from shîn , and n being cut off doth remaine shi , which now commonly is cald csi . Yet in the Jewish , Calde , and Christian , Syriac , or Muhammedan Arabic , and Heathenish Greec and Romish tongue this Letter is not constantly read as sh , but onely as s ; whereof many it stances might bee made .

O. In this primitife tongue . ayin is and signifies an eye and that forme has it in all the tongues ; and as no body in English , Latine or Greec calles it gno , ngo , hno , nho , or otherwise , so it must neither be pronounced thus in the primitife . First , because it is a pronunciation of non sense , used by no people 2. Because the Arabians , and Syrians , and Ethiopians do pronounce it only deep out of the throat . 3. the Latin could not pronounce it . 4. Gn is a compound sound of g and n ; but all the alfabet letters are of a single sound 5. it makes a confusion of two instiuments of our speech , the palate and tongue , as if these two made up the throat , when these two are different parts of our mouth as between themselves , so also with the throat . It is therefore the surest way for us , to leave it out wholy in our pronunciation .

P. Is never pronounced thus in this holy tongue , but constantly f , nor has yet whole Africa and that great part of Asia ( where this primltife tongue hath continued ever since the Babylonian confusion ) any p at all , but f : hence it is that the Ethiopians have gotten in their Alfabet a new letter to a p , which as you may see in the words , where it doth occurre by them , is used onely in such proper names of the Greek Testament and elsewhere , which were pronounced p , as ; Paul , Peter . Nay the Persians and Turcs have some words wherewith they jeare the Arabians , because they cannot pronounce p. Hence is it that the Romans did use an h by that p , to sweeten it . The Greecs had both sounds , pe and se , which they call pi and fi , nor is that Greec fi more than a fingle f. Here comes in the letter tz , not so much with a t , or d , as different from the hard s by a broad and obscure pronunciation of it . For the hard s , which followes , is of an acute sound , and for the most part with the vowels , a , e , i , o , u. but zet , er zade with the vowels a , o , ou .

Q. This letter the Romans , and also wee Northerne people have gotten from this primitife tongue : it hath the pronunciation of k , I confesse , yet a great deale deeper out of the throat . The Greecs being unable to pronounce it so hard , left it out , and put in all places a k insteed thereof . The Romans more Northerly being of a harsher sound than the Grecians retained it , and for difference sake put constantly an u consonant by it , which yet they did not pronounce , as out of Cicerôs jest is observable , ego coque te adiuvabo , for quoque : and hence is it that the French never pronounce qu otherwise then a simple k. therefore should we leave out constantly that u , and never pronounce it neither . For this our mother tongue shewes it to be a superfluous v , and not to be expressed with a sound , and that q is expressable without the writing or pronouncing of an v.

R. Has nothing to be noted .

S. This is that fifth degree of an s , as wee constantly pronounce si sharpe at the end of a word . The first degree thereof being as it is used in the beginning of German and Low Dutch words pronounced like an English z. the second degree like sj. the third sh of a more hard pronunciation , the fourth sa .

T. Is that simple t , which all these dialects in the East , and the most of that of-spring in Europe have at the end of their Alfabets : it must never be pronounced like th , nor written with an h. And because it doth frequently mingle with the s before , and the s with this t , hence it is , that d doth also now and then mingle with s ; yet must they be constantly looked upon as divers letters . And therefore where the Calde and Syriac doth not shew the difference of a naturall d and t from a d and t growne out of s , there the Arabic is more circumspect , and doth shew it . And where in Arabic it should be left out , or superfluous added , that must not be ascribed to the tongue , but the Authors of them , who do faile therein .

Rule 5. The consonants are either of a hard , or of an easie and sweet pronuneiation .

This is to be observed in all these dialects , howsoever set downe onely in the Arabic , the observation whereof doth frequently open the eyes of the Iewes & Christians in the Ebrew , Calde , Samaritic and Syriac . It being the old question , why so many s , so many d and t , h and g , k and a. The answer is , because they have in the orient for an easy , sweet , and acute pronunciation an easy a , d , h , g , k , and t , for a hard one , an hard a , da , ha , ga , qa , ta . The easy letters are following , 1.2.3.4.5.7 . 10.11.12.13.14.15.17 . 21.22 . the hard letters are 6.8.9.16.18.19.20 . In the Arabic names you may easily discerne them , for all those that are of a sweet pronunciation , are with e , i or u : Elif , be , te , the , gim , del , dsel , ze , sin , shin , fe , kef , lem , min , nun , he , ye . The hard with an a , ha , kha , ra sad , dad , ta , da , ayin , gayin , qaf , vaw .

Rule 6. They number by the order of the Alfabet .

The first nine begin from one , still adding a unity , arise till nine . The second nine begin from ten and still adding ten , arise to ninty : in the third nine , which is not as yet half , they begin from one hundert , and arise to foure hundert : and so further as in the table . The Arabians have the same order and numbring from whence it is clearly seen , that they had formerly the same order with the Ebrue Alfabet . Yet they have also another sort of figures for those nine numerall figures , which as commonly esteemed , they received out of the East Indies , but that is but an old fable . For they do arise from the Ebrue or Arabic letters . You have them at the end of the table . The Etiopians use the Greec letters but of a very old and rude stamp , whereof you may learn by the way from the Etiopians an old kinde of Greec letters .

Rule 7. The number of them is two and twenty .

The whole tongue has 22 letters ; for so many , and no more are in Ebrue and Samaritic , Calde and Syriac , Arabic and Etiopic , confessed by all the Grammarians , who do agree about that number . Yet there are some objections . 1. There are 23 consonants because Shamek or Samek , Shemkat or Semkat is a letter a part , Shin and sin being two divers letters , which make up that number of 22. Answer , Shamek or Shemkat is onely a sirname of Shin , and by accident of Sin , as the figure of it in Syriac shewes , which is the same with the Ebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely closed above by quick writing performed with one stroak , and joyned with the following , which joyning the Jewes have not observed in their Ebrue Text , and Calde paraphrast , where for more perfection sake they do write all their letters a part , as wee in our print . The number ( as likewise the order in the following rule ) is to be demonstrated out of the Psalmes of David and the Lamentation of Jeremy . The space of time betweene them both is 450 yeares almost , whereof wee see the constancy of that number and order of the Alfabet . In the 25 Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is joyned in the 2 verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 5 verse , no verse beginnes with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 contrary has two verses , and thus to make up the number of 22 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is placed at the end . In the 34 Psalme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginnes againe the 2 verse , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are in the 6 verse , and to make up the number 22 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth it , yet it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the conclusion as in the Psalme before . In the 37 Psalme every letter has two verses , excepting onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which have but one , whereof the second doth lack . The 28 verse must end in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the 29th begin with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sake , whereunto belongeth the 30th beginning with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is now the 29th , the sum of the verses then being 41 , and adding those 3 lacking , it shewes plainly that the Psalme then would have 44 verses , the halfe of it 22 , the summe of the Letters . In the 112th Psalm there are joyned two letters in one verse as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 25 and 34 Psalmes , and thus would the number of the verfes be 11 , but now seeing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is cast to the ninth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the 10th , there are but 10 verses . Yet in all these Psalmes there is no 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beginning any verse , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Samek or Shamek is constantly there . In the 119 Psalme there are besides 8 verses from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his order , three sh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among 5 s 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in its order , which is the only confusion I finde in these Psalmes in this Letter . In the 145 Psalme it seemes as if the verse beginning from Nun , were loft , whence it is , that this Psalme hath onely 21 verses . In the first Chapter of the Lamentation ( made as I say 450 years , or thereabouts after the Psalmes ) there are 22 Verses according to the number of the Letters .

Now to answer unto that great objection , which out of all these Psalmes may be made , I say here onely , that in all the Dictionaris of this tongue , already extant , is to be seene , a great part of the words with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 1.2 . & 3. radicall to be written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and those with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be written by the Iewes in their Rabbinicall books with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet these two names , Shin and Sin to be all along this tongue , except in Syriac . And that the greatest part of those roots which have our Ebrew , Calde , and Syriac , to be written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of three points , which expresly is cald Shin ; Yet some words with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have onely in Arabic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of no point : which is an exception . For that which hath the greatest weight , makes by mee the rule ; and that which hath the fewest examples , makes by me the exception . I have also observed in some christian Manuscripts in Arabic written among the Muhammedans for our christians sake , that they frequently write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with 3 points in place of Ebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which they do , as I was told of them , onely that the Turkes should not presently understand the christian books , for fear of finding something written against their faith , they might begin a persecution . But I believe it to be rather out of ignorance of Orthography then such reason , the Turcs knowing it before hand , that Christians have other principles , and that they do write something now and then in their bookes to retaine them Christians , and avert them from the Turkish faith . Summa , even this letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not being esteemed to be the same with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and anomalically with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , has made that great obstacle , that learned men could not finde that unity of those six tongues ; And that what Wemmer sayes in his Etiopie Grammer , that Saut and Saat be of the same sound , both pronounced likes , is false ; no tongue in the World lacking these two degrees of s and sh: not Ebrew , Samaritic , Calde , Syriac and Arabic , why than Etiopic ? But so men do speake and write , when they learne and teach without reason , and tryall .

Nor 24 ; as if Vau quiescent or pronounced were two divers letters , which is false , and yet thus set down by Elias Hutter , in his Cubus , forceably brought in onely to fill up the number of 24 , and so to make a right square or cubas : where as there is à double vau there must then be given also a double alef movable or quiescent , a double he movable or quiscent , and a double yod movable or quiescent .

Nor 27 ; as Abraham de Balmes a Jew will have it in his Grammer , faigning the five finall letters in Ebrue to be new letters besides these 22.

Nor 28 ; as the new Arabians have it in their Garmmar ; and as all the Christian Grammarians do follow them ; because that six letters do receave a point for a double pronunciation sake : which fix letters added to those 22 , should make up 28. For upon the same ground in Ebrue also six letters receaving a point dages ( constantly asserted to be for a double pronunciation sake of them , which is false , yet in the interim admitted ) would make also in Ebrue 28 letters ; wheras in both dialects this point not regarded leaves only 22 letters .

Nor 29 , because the new Arabians have joyned two letters in one , Lam Elif , and the Syrians , Lomad olas or claf lomad , and the Rabbines Alef Lamed ; for this combination of two letters of the Alfabet makes no new letter , otherwise would the Arabians and Syrians have thousands of letters more , according the variation of joyning two , three , foure , five , six nay seven consonants ; from which it is , that the Greec combinations of Letters in the Greec Royall at Paris in the Louvre do amount unto 600 and odde , where there are only 24 letters .

Nor 30 ; as Wemmer and all those , that have written about the Etiopic Alfabet at Rome and elsewhere , do falsly assert : some of the former being doubled in pronunciation , as by the Arabians , and some new Latine or Greec Letters added , who made a new Alfabet .

Rule . 8. Their order onely one , of a divine authority , of Gods wisdom and of a secret connexion of things signified by them .

The Arabians have formerly changed this order , which is clearly of divine authority and evident unto any one that lookes upon the 25.34.37.112.119 and 145 Psalmes together with the first Chapter of the Lamentation of Jeremy , where alwayes is observed one and the same order , never changed or altered . Now this holy tongue being given by God Almighty to Adam , and being retained till David , and 450 years further till Ieremy , should not that make us consider , that as God orders all things wisely , so truely there is Gods wisdome in this order also . But mankinde is so blinde , that thousands cannot see , what easily is seene by others , thousands thinke themselves to see something , which others perceive to be nothing at all , some seeing to much , others , to little . Yet if they see with reason , notwithstanding esteemed to see to much , see and looke more truly into things , than those that will not use the eyes of their minde , or reasen . And further , because that the consonants in this tongue make the root , and give them the signification , it is cleare , that the consonants have to signifie things , and consonants following according to Gods order , here is , no doubt , a secret connexion of those things , which either the consonants , ( before they come into the root , ) do signifie or their names import . A thing necessary to be studied , inquired , deeply searched , and in many hundert places easily observable , by hundreds observed , and formerly inquired .

Yet it is cleare and evident , that the Arabians of old had the very same order of the consonants with Ebrue , Samaritic , Calde , and Syriac , because the same letters with Arabic do signifie the same number with the Ebrue letter . Which numbring arises from their order ; And the numbring being the same , the order is the same . Notwithstanding this divine order , some Arabic Grammers , and Masters of their Schooles and children ignorant of Gods Word in the old Testament not looking upon this order as a divine thing , did change their Alfabeticall order according to the changement of their figure , and brought b and t together , g and kh , r and z , shin or samek and sin ( sh or or x and s ) f and q ; yet did retaine some small remainders of the old Alfabet , a , b , g , d , z , x , tz , e , f , q , k , l , m , n , v , y. Which changing of the figure did immediately descend from the rounder writing of the Siriac letters , as any body may observe . And yet the Etiopians have changed their order a great deal more thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( againe ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Whereof having nothing to say , when , by whom , why , how this change of that old divine order came to passe , we rest , till we learne some thing out of Etiopia thereabout . In the Ebrue , Calde and Siriac dictionaries is this order happily observed , and is to bee observed still , onely that upon one rule quiescentes alternant , the quiescent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 auy do change among themselves without alteration ) all the words of v and y the 1.2 . & 3. radicall are to be brought to a ; which hetherto is not done . And that excellent Man Mr. Bedwell as also Mr. Schindler in Germany did both right well , to bring all the Arabic roots to the Ebrue order . And I wish heartily , that England would remember its honour in that man of this Country .

Rule . 9. The words are usually left wholy and rot brok in two divers lines , as wee do in our writings and printings .

I confesse this not to bee of the essentiall part of things in this tongue about the writings thereof , yet it presents the most diligent and curious cautions of writing , whereof in the whole orient they are a great deale more curious and accurate , then wee or any others that have the art of printing . The writing of their bookes being very chargeable , they performe it with as great diligency , as formerly the Monkes did among us , whereof wee have at this very day many great , precious , and beautifull remainders in publick , and glorious libraries of private Gentlemen . Hence it is , that the letters are dilated or contracted , are longer or shorter , are of many and different formes even as among us every one writes diversly : And yet if the line be filled , they write the rest in the margent , parallell with the line , or write it above the last word or syllable : scarce ever breake the word so , as to put the rest in the following line .

Rule 10. Constantly these Consonants do begin the syllable .

It is not in this tongue as it seemes to be in ours , where many hundrets of words begin with the vowell , not with the consonant : so that if any sillable in this tongue be heard to begin with a , e , i , o , u , you must still imagine an alif or ayin to be before that vowell . And yet , if yee rightly scanne our English , Latine and Greec Alfaber , it is in our tongues as in theirs , in theirs , as in ours , because that notwithstanding some of our Alfabet , viz. a e , i , o , u , being true consonants ( which appeares out of this primitife tongue , from whence our Alfabet arises ) yet are they taken to be vowells , even so in this primitife tongue , these six 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a , e , i , o , u , and y , notwithstanding that they are true consonants yet many times they are esteemed in place of vowels , and therefore cald matres lectionis , to read by them .

Rule 11. The alfabet is divided into letters of the throat , lip , palate , teeth and tongue .

And this division as it holds in all tongues of the World , so here in this whole tongue , not that the teeth and tongue letters are formed by the teeth and tongue only , as the throat , lip and palate letters are by them , which 12. letters the Arabic Grammarians ascribe to the Moone , but the tongue is the chiefest instrument with the teeth in the tongue letters , as the teeth the chiefest instrument with the tongue in the teeth letters : which tongue and teeth letters are by the Arabic Grammarians ascribed unto the Sunne . Therefore alef , he , Khet , ayin are of the throat . bet , vav , mem , fe , are of the lip , gimel , yod , kaf , quf , are of the palat ; zayin , shin or Shamek , Tzade , Res and sin are of the teeth principally , besides the tongue ; and dalet , thet , lamed , nun , and tau are of the tongue principally , besides the teeth .

Rule 12. The figure of the consonants are for the most part a little changed at the end of a word .

And thereby you may easily observe the end of every word almost , especially in Arabic , where you have very many of letters written with some confident strook at the end , more than in Syriac , Calde , and Ebrue , where there is onely five such , kaf , mem , nun , fe , tzade . Besides them in Arabic bêt , gimel , he , khet , yod , lamed , shin , ayin , quf , sin , tau. Whereof we see , that the Jewes in the Ebrue , Samaritic , and Calde , the Christians in the Siriac and Ethiopic have had many more finall letters , than now are seene , nay in Samaritic and Etiopic as yet wee see none at all . But those are such adiaforâs , and indifferent things , that they as meere triffles cannot make à reall diverfity of these tongues .

Rule 13. Many of the letters are very like one another and therefore well to be distinguished .

In Ebrew and Calde , 1. b , k , n , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b has a sharpe corner within , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k more round . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n hath the upper and lower strook shorter , than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. d , k finall , 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d is not longer than the rest of the letters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 k finall is longer , and hath in books with pricks either ( : ) or qamez within . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d is with a sharpe corner , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r with a more round one . Hierome sayes of d and r excepto larvo apice similes sunt , they are like one another except a little point : this point wee shall finde in the Siriac Alfabet . 3. h , kh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h is open , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kh is close , 4. v , z , n finall . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; vau doth denote a hooke , and so it is shaped , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the Latine z , whereof the sound is almost the same within the Latine S. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n finall is longer than the rest of the letters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 z of the same length with the rest . 5. sh , m finall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sh is round . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m square , 6 kh , t. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kh is made with a direct stroake downwards , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t with a crooked one . The rest are easily discerned 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ft , vy , ng , sh m th , tz , a.

In Siriac . 1. ayin and lamed . ayin is not so high as lamed . 2. nun and yod as they have the same figure in Arabic , so in Siriac . Yet for some distinction sake the n is higher , and the y lower . Though , as reason will teach , every man that writes , doth not constantly make the stroaks so perfect as it should be , thence comes it , that n is frequently mistaken for y , which has afterwards caused a false rule by all the Syrians and Calde Grammarians as if n were the formative letter of the third Masculine singular and plurall in the future : which exception in Calde and Syriac from Ebrew Arabic and Etiopic being false ( onely a mistake in writing ) can make no different tongue , r a point above d beneath .

In Arabic you have in the table my nine figures , whereby all the distinction is easily observed .

And so far have you the first Elements of the essentiall parts , viz. Consonants ( of this Orientall and primitive tongue , viz. Ebrue , Calde , Samaritick , Etiopic , Siriac and Arabic , their uniforme found , number , order , name , forme either Biblic , or Rabbinic in Italy or Germany , either capitall , midle or finall letters , separated , or joyned , either through the whole Alfabet , or of some among themselves : and how that all the letters are joyned both with the forgoing , and following , except in Siriac and Arabic five , Elif , del , ( dsel ) ra ze , vâu. Whereunto is added in Siriac three others more 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In the Arabic table they are shewed separated and joyned , according to the order of the latter Arabians , which Erpenius , and others did propound : yet it had bin better not to follow it so closely . And finally you have by mine invention nine figures of those 22 Arabic letters , whereby you may better understand the reason and essentiall strook of their shape .

APPENDIX . Followeth now the second part , viz. of Pricks , and Strooks . The accidentall parts of this whole Tongue . RULE I. Pricks and Strocks are either in place of Vowels , disting uishing , or Accents .

IT is a great question , and mightily debated by two learned men of this time , whether any of these pricks and strooks , representing the Vowels , Characteristics and Accents , were from the beginning of the use of the tongue , and so in the Ebrue Bibel a part of Gods Word and tongue , without which almost no place in Scripture could be rightly understood or no , I deny them to be coaeva consonis , to have bin written by Moses the holy pen-Man of the Law , and punctually fet unto the consonants , as wee now see them printed ; nor the rest of the books where by any authour of theirs so ill and silly handled , as to have cast so many unnecessary , idle , unreasonable , superfluous , uselesse fancies upon them . I confesse , wee cannot punctually set downe the time , place , method , authors , and other circumstances of these pricks , stroaks and crooked knots , there creeping in in all writings many things , whereof the year , authors , place and reason was never set downe . Yet the chiefest reason , ( for here I would have nothing simply rejected without grave reasons ) is , because if they were essentiall to this tongue , then would they be constantly the same in Ebrew , Samaritic , Calde and Syriac , Arabic and Etiopic . I beseech the Reader to consider , 1. that it is as old a fashion to have Bibles without pricks as with prics , and in my apprehension , older to ; yet here I do speake onely of a time of 1300 yeares or thereabout . If we confesse , Hierome to make mention now and then of points , yet we see also , that there is a great quantity of places otherwise rendred by him , or at least , the proper names otherwise read , than now the prics will suffer . And though Zoar ( that very old Rabbinicall book ) makes mention of the Names of the Vowells , who will not confesse , that those names might be very easily written by some other in some copy of Zoar , which either by transcription , or impression is now in the Text. Have we not thousands of such incroachings upon the Text in hunderts of Authors . But if that were not so , and that some of them were named , doth it therefore follow that they have bin all at that time ? If the Grecians could be content with a , e , o , for vowells , as Plato sayes , and the Arabians had nor have any more , but these three from Platês time till this very day : and if the Sirians could be content without vowells , till they becomming Christians , and translating many books out of Greec in their tongue , did in proper names first , afterwards also in other Nounes & Verbs assume the Greec a , e , i , o , u , and if the Persians , Turcs , Tatars great and little all Mogull and Malaye could be content from their very beginning till this day to bee without prics instead of Vowels , what thinke you was there then a curse of God upon the Jewes and all the Prophets , that they could nor would understand the writing of one another without so many superfluities . Is a , e , i , o , u , y , enough for us in all occident to read by , and is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enough to do the same , when these do as well represent Consonants and Vowells as those do . And what a malediction will you cast upon Gods Word , that when many hundreds can understand , and that without any hesitation at all , thousands of other books without these prics , they should not be able to understand Gods Booke without such a doe . If that Word of God were written with all that infinity of pricking and stroaking every line and letter , were it not the greatest injury that could be done to it , to have it once printed without them ? How thinke yee would the Iewes once dare to offer such an unexpressable sacriledge ? Or by what meanes are the Jewes wiser , then God himselfe , who could not finde out an easy way for his Word to be read and fully understood , till the Jewes found it out ? Why must onely the Jewes have 15 Vowells , and 20 or 30 Accents , but no characteristicall points betweene a Verbe and a Noun , the second and the third person , active and passive , as the Syrians are said to have ? What a strange thing is it , that the Sirians have never a sva , never a dages forte ( as Emira and Ludoyic de Dien do rightly affirme ) that there should never be found any dages lene in Arabic , but all dages forte , and contrary , no forte but all lene in Syriac . In Etiopic and Samaritic nothing ; in Ebrew Bibles without poynts nor dages forte nor lene ; Nay in the Samaritic the whole Law without Vowells and any pricks or stroaks of Accents . No Accents in Etiopic , Arabic and Syriac , no Accents in any other Ebrue booke , nor in my Calde Manuscript , being Questions and Answers upon the Law . No Accents nor Vowells in the Arabic and Syriac old Testament given out in the King of France his Bible , untill added by Gabriel Siouite , as he publickly confesses . And whence that infinity of anomalies in Vowells , in Accents , and what an absurdity is in all the Accents , not one onely except . What has atnakh the Duke to make a determination of 25 Verses , otherwise to be done by Silluq the King , when He stands in hundert of places as a boy and servant , which nor the Text , nor reason regardes . What a boyes trick and childish punctation of atnakh is in the third word of the bible , In the beginning created God . Is it sense or nonsense ? And yet there must be the Duke Arnakh . Truely I pitty all those great Man , that are become boyes and children , playing thus for the Vowels , Accents , and diacriticall Notes , that they write whole books about fancies , and childish stuffe , given over unto reprobate minds and labour without the blessing of God .

Rule 2. The Pricks , added unto Consonant Vowells , instead of Vowells , are various , according to the fancy of the inventours in various Countries of the Orient .

In Ebrue , Samaritic , Calde , Arabic , and Eticpic are there naturally none , because superfluous , the same letters by them being the true Vowels , a , e , t , o , u , which are used by us in English ; look only to the table and observe their order . Yet with all according to the traditions of Grammarians of several dialects here will we speak distinctly of every one of them separatly .

First in the Ebrue .

1. The sounds a , e , i , o , u , are naturally in every language , and therefore in this primitive tongue by all meanes . 2. Because the sound will bee heard more long , when it stands at the end of a syllable , as va , ve vi , vo , vu , sva , sve , svi , svo , svu ; and shorter , when after that sound followes a Consonant , vas , ves , vis , vos , vus , therefore did some Jewes , Masters of children , or Grammarians for their Disciples sake invent a double sort of pricks for that double syllable , which I call long and short , ( as the Vowells are of late cald long and short , otherwise cald great and little ) viz. for the long syllable qumez , zeri , hireq , holem , sureq . For the short syllable ; fatah , segol , hireq , qomez , qubbutz . 3. Those that have but one name as qametz or qomets , and hireq , have also but one shape : which breeding a confusion doth shew us the sillinesse of these Grammarians ( God being able to make better worke in his primitise tongue ) that they were not able to invent two pricks more , thereby to prevent all confusion , which hetherto lies as a plague upon those , who will learne this Ebrue with these pricks , and not otherwise , and being almost impossible to overcome , casts them of from Gods tongue . 4. The difference betweene the long and short hireq is not greatly needfull , because both is an i.

1. If their follow immediatly the same or any other of these pricks which I named , then is it qamez . Why ? because the syllable is long ? Why long ? because the following Consonants having its proper prick , ( WHICH WE FOR FASHION SAKE RATHER THAN WITH REASON CAL VOWELS ) or Vowell , concludes a syllable , if none of those but some others , which are cald svâs , then is it qomez . Yet because there is great trouble with the accent , which changes all this work , and makes new troubles , therefore the true easinesse is . 2. If you pronounce a or o according to your pleasure . 1. Because the greatest distinction betweene the pronunciation of Ebrew and Arabic , Syriac and Ebrue , Syriac & Arabick , is that the former loves rather o , the latter a , where the Ebrew sayes foqed , the Arabic sayes faqed . 2. The Ebrew it selfe doth change a and o srequently , foqed and faqed , yacöy and ucal , Rôs and Rasim , Enôs , Anasim . 3. The same change is in Calde , Syriac , Arabic and Etiopic , and that in the same words , which do so change in Ebrew , that the unity of this tongue is even in the unity of a vowell by this or that letter to be observed in thousands of examples . 5. And because in no language at all just every consonant or letter hath its Vowell , and having none must go either to the forgoing or following letter which hath a Vowell ; as : sva , vas ; these Jewish Masters thought it necessary now and then to prick such letters , that had no vowell , yet not alwayes , with two pricks ( : ) which they justly called sva ( to wit troubles , falshood , vanity , without need and reason , à lye , the Latines , frustra , gratis , mendacium , tumultus , falsum ; the Greec LXX 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) with sav of the same root and fignification . Where observe againe following confusions .

I. That they put it not under the last letter , and that againe with a threefold exception 1. The letter kaf shall have it . 2. and the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b g d θ f q t , if the letter going before have not a Vowell but a sva . 3. That second hath againe exceptions in some words in the Bible .

II. That they make a distinction betweene a movable and a quiescent . The movable they conceive to sound ordinarily e ; and yet 1. they can never pronounce it so short as they say it must be , to wit , as quick as a lightning from Heaven ; but sound it as long as the best e in the Bible . 2. They finde in the Greec LXX translation in many names , ( where now in the Ebrue Bible a letter hath no Vowell , ) an a , e , i , o , u , which confounds againe that tenant , 3. Some alleadge divers Authors which held that opinion , that sva was pronounced according to the following Vowell . The quiescent sva to have no sound , and therfore frequently and almost alwayes in the finall to be left out as superfluous : and yet 1. Now and then left out on the midst also under the quiescent letters . 2. It is frequently written where any reasonable man might observe ; 1. That it is impossible that one and the same thing should naturally both have and not have a sound . And if they bring in the distinction of places , where it is sounded , to wit , in all , where it is called movable , and of others where not ; I answer . 1. That that distinction is broken downe by many examples in Nounes and Verbs , where in place of the quiescent as well as the movable is any Vowell a e i o u in the same proper names pronounced and written . 1. By the Greecs . 2. By the Latines . 3. In Calde . 4. Syriac 5. Arabic . 6. Etiopic . 7. By the Persians . 8. Tutcks . 9. Copticks . 10. In the Ebrue Bibel it selfe in divers places . 2. that the Arabians , who have , I confesse , à quiescent , which they call gezme ( writing it continually , never leaving it out from under the last letter , nor in the middle under the letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when they are to be pronounced , better than those silly Jewish Masters with their sva quiescent ) but they have no gezme movable , but set any Vowell of theirs in such a case . Yet in hundreds of places , where Ebrue has a sva quiescent they put in any Vowell ; whereof , being the selfe same tongue with Ebrue , and having in Ebrue it selfe frequently a Vowell , for the most part an I , men of reason should conclude , that the punctation of the Jewes in the Ebrue Bible and Calde Targum is not authentick , it being so full of variations , incertitudes , confusions , that hitherto there hath beene no end at all found in these things .

About Holem and Sureq these Jewes have many silly wayes , whereby they obstruct and make difficult the reason of this tongue . First , Holem , 1. must never be set upon the right shoulder of the following letter , as hitherto hath bin constantly done by the Jewes ( from whom the Christian Printers got it , ) but upon the left shoulder of its owne proper letter , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Moze , in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for both is as broad as long , onely that is confused and difficult , this proper and easy . In the casting , or cutting the Mattresse of one will cost as much and no more then the other . 2. It should bee written and cast , or cut at the left band of its proper letter , within the line , not above , and than wee had no neede to distinguish it from the point . 1. Of Sin . 2. of the Accent Rbia. 3 It should never be included in the poynt of shin and sin . Because , 1. that gets no reasonable compendious way in writing . 2. It puts the beginner to a great deale of trouble . 3. It makes a great deale of difficulty in the reading of this holy tongue . For here is to be observed .

1. That ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being sh , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 s , ) when the foregoing letter hath no Holem , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having a Vowell , that poynt denotes an ô of the forgoing letter as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mose . 2. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having no other vowell but o , gets two . points 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having no vowell , this poynt signifies also o ; sho . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Having a vowell , and that poynt besides , must be read 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oshe , because then the forgoing letter doth constantly lack a vowell . Yet all these precepts may be avoided only by making better Mattresses .

The greatest troubles about Sureq is that , that these filly Jewes did not invent a long u , without the adjection of the consonant v , which doth so perplex the Analogy and Etimology of this tongue , that many places and words do thereby become of a dark and obscure explication , notion and interpretation , causing men many times to misse of the true root : insomuch that this prick alone were enough to confound all the tongue , to indarken all orientall Ebrue Authors , and to breed thousands of unnecessary and endlesse questions in the Ebrue Bible and Divinity ; therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 v being the consonant , and the poynt the vowell u , as Grammarians do usely speake , hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is in the beginning not to be read u but vu . Or otherwise we run on into eighteene confusions and errors , which I have set down in my Grammer Delin . Printed in Latine at Amsterdam , p. 18. Num. 34.

4. Further in sva there is yet a greater imperfection , viz. that whereas it hath naturally no sound ( for thereby it is distinguished from the vowels , who have a sound ) these Jewish Masters would give it one by joyning thereunto the shorter vowels fatah , segol , hireq , qomez , qubbuz . Which Doctrine destroyes that position of sua mobile ; for if it be movable and to be pronounced like an e , what need is there to joyne it with segol to make up e ? and if it were an e before , hath it not the sound of two e now ? and is it not with fatah , ea , or ae ? with hireq ei , or , ie , with qomez eo , or oe . With qubbuz eu , or ue ? And yet they set it onely a simple a , e , o , And if it may be joyned with a , e , o , why not with i and u ? What have these two short vowels sinned ? onely the wit failed these Grammarians . Or if they did it ( to avoid confusion ) because sva joyned with hireq , would make up the form of segol , for three poynts sake , and sva qubbus would get five poynts , and so make up the same forme with sva segol , it is cleare againe , that they had not wit enough , to make such formes of hireq and qubbuz , that sva hireq and sva qubbuz might not make a confusion either with sva segol or segol . And yet where is that compound sva in Syriac , Arabic , and Etiopic , for in the Samaritic , the whole Talmud , and divers Rabbines , and thousands of Arabic books , you finde neither it nor any vowell ; And if you say , that the Caldeans have all these vowels and these svâs , I say , either they had them from the Jewes before the Babilonian captivity or during the time of it : now if any man can produce any one line in any Author ( warrantable or not , I care not ) shewing us so much as one line onely of the true Calde writings , with vowels and suâs and then I will yeald . If you say , in Daniel and Esra we see it plainly ; I answer , do yee not remember , that they were Jewes , nor did they write and point their books with the Calde letters and poynts , but with their own .

For every one of those dialects have a peculiar manner of vowelling differing from the other . Samaritic hath none . Syriac hath assumed the Greec , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or v , and afterwards some who did nor like to take the vowels of the Grecians to their bookes , and to spoyle their own writing therewith , invented an other sort of poynts . And as true as it is , that these Greec vowels are the proper vowels of the Syrians , so true is it , that these Ebrew Jewish vowels were once the Heathenish Caldean vowels also . Arabic hath divers vowels from Syriac , Etiopic has divers from Arabic and Syriac and Ebrue ; so that wee finde every dialect of this tongue to be different from the other in the matter of this accidentall worke of pricks for vowels , from whence it clearly appeares , that neither these are proper to the Caldean , or not proper to the Ebrew . Either of them must fall . And we see that the nature of the Jewes constantly is , first : to change the Consonants , secondly : the vowels of any tongue whatsoever . We have example of it in the Persian , Turc , Arabic , Greec , Spanish , Italien , French , German , and Polonian tongues , when there is none of these vowels of theirs , no svâs at all ; and yet for all that , they have printed them so ; and printed not with our letters , but with theirs . Will you now go and say , that Latine hath the Ebrue consonants , and those 15 vowels ? And that the Caldeans had the same poynts with the Ebrew ? It is to be pittied , that that excellently learned Man , and My worthily honored Friend Dr. John Buxtorf at Basil Professour of Divinity & of this tongue , hath thus farre deviated from all reason , as to play for the primitivenes of these points , and to write a great book in quarto in defence of it , being condemned to such a vaste and yet superfluous labour , that stone of Sisifus . The whole tongue reclaimes their antiquity . Those that looke a little farther then the Ebrue Bible , may easily see , that whereas there is an agreement amongst the Consonants in these dialects , there is none in the vowels . I pray let not authority make here slaves of us , and keepe us still in a feare , and give us an infinite toyle of anomalies in the Ebrue Bible , whereby we shall never be able to get the Siriac , Arabic , and Etiopic tongue .

One onely of these compound suâs , viz. sva fatah read after its Consonant , as it doth stand under it , looses under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 finall the sua , because that sua is not admitted under the last letter , as is said here before : which fatah makes no syllable , being neither a long vowell , nor a short one , but onely a part of sua . It might have beene left away together with the sua , onely they thought it requisite ; that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might bee pronounced with an a being gutturall letters , and not easily to be pronounced without it . And because taken away from sua , it was called gnuba , or taken : which the latter Jewes and our Christian Gammarians not rightly understanding thought , it signified that it must bee pronounced before its consonant . A false assertion and of such grosse an errour , that it overthrowes the nature of this tongue , wherein every syllable beginnes with a consonant , and yet is here neither reason nor a powerfull cause , why this fatah gnuba should begin a syllables ; when it cannot so much as make a syllable . This gnuba is superfluous , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is its letter , because that sounds hi that point within being hireq , as that excellent learned Schindler it hath in his Grammer , and is frequently underwritten , comming from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . This gnuba fals away , if a letter follow 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elohim , God , &c. and is onely after a long ē i ō ū , never a long a. You may leave out the gnuba in your reading .

These compound suâs are frequently in the Ebrue Bibell not under the throate letters , ( for the use whereof they are said to be invented , ) but under the non-gutturals . b. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 31.39 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Num. 10.36 . z. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 2.12 . q. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 very freqently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nehe. 10.34 . And contrary there are above 200 of examples , where a single sua is under a throat or gutturall letter . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I well desist . Job . 16.6 . Iud. 15.7 . Out of which confusion , multitudes of exceptions ; and exceptions upon exceptions , and that in the Ebrue Bible also , not onely in the Calde part of it , and that all printed and written copies of the Ebrue Bible never do agree herein , wee may clearly see , that this Monster and mishape of creating and destroying , this inconstancy and fury of building up & leveling to the ground , will descry unto any wise eye the madnesse of the Authors thereof : whence it is , that if yee take the Calde in the Ebrue Bible , you will finde more examples for anomaly than analogy .

And that all this madnesse of the sua simple and compound , and the fatah gnuba are onely invented by the filly Jewish braines is also seene ( besides that inconstancy in all things , which is their one and only lest constancy ) by the Syriac , Arabic and Etiopic , where they have neither single nor compound suâs , lesse a fatah gnuba . I confesse , the Arabians have a gezme , but that is onely in the place of sua quiescent : where is here a sua movable ? So in Etiopic Iohn Potken and Wemmer will give us besides ba be bi bo bu , à b with a short a , and a short e , yet that cannot argue , that that short e is sua quiescent , which hath no sound at all , but if any thing , rather a sua movable , and the short a , with a sua fatah . But why is than that figure of the letter with that sua fatah ( in the meane while supposed ) singler than that with a single sua ? Therefore whatsoever that short e , ( which Potken calls a short o ) may be by the Etiopians , certaine I am , that the short a is not the sua fatah , nor have they any sua at all , single or compound , whole or gnuba .

By the Syrians , to wit , those that from Jewes became Christians after Chrisis Passion , Resurrection and Ascension at the preaching of the Gospell by the Apostles , who did retaine the vulgar custome of writing at Christs time , ( that of the single letters being onely used , as is probable , in the Law of Moses with the rest of the Bible ) in joyning the letters , had never any vowells or sua in their writing : and that by these arguments . 1 Because we finde no sua at all , either single or compound , movable or quiescent , in their writing ; here the eye is witnesse . 2. The Greec vowels are surely none of their owne ; and that is manifest . 3. The Samaritans , who did and do live in the same Country have no vowels at all . 4. The Sirians leave many times a way the vowell , which otherwise they write . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marci . 9.34 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marci . 1.6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marci . 7 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marci . 7.30 which vowell in this forme of the Noune is never left away by the Arabians , nor alwayes by the Syrians ( and the Jewish Calde constantly ) because that the first radicall must have no vowell , but because the vowell of it is so generally knowne and certaine , that if not written yet there will not remaine so much as the least doubt of it ; which the Grammarians of Calde and Syriac do not so much as understand , and make a false forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5 These poynts or pricks , which they have above and below the Consonants are yet newer by them , han the Greec vowels ; which is demonstrated by the greater variety thereof than of the Greec vowells in their writings : Nor is there any Syriac Manuscript to be seene onely with those poynts instead of the Greec vowells : contrarly , wee have many of them , which have neither the Greec vowels , nor those pricks . 6. Nor are the names of them the same with the Calde ( falsely supposed ) names of vowells , except onely one ftoho , which is fatah of the Ebrue and Arabic , the rest : e is called rboso , the i , Khboso , the o , sqofo , the u asoso : expressed in the following proper names . Abrohom , Esayo , Ishoq , Odom ( Adam ) Vriyo .

They have no long , or short vowels , nor the suâs . Whereby we see , that the whole Bible may be understood . 1. Without all these five suâs . Because Siriac Samaritic and Etiopic may bee understood without them . 2. Without that difference of the long and short vowels . Because Syriac , Arabic and Etiopic may ; nor has Etiopic long or short-vowels but onely a , e , i , o , u , the name of long being superfluous , where there are none short . 2. The Calde punctation is not precisely made after the rate of that distinction , which was set upon the Ebrue Text ; and yet for all that may as well bee understood , as the Ebrue Text.

The Arabians have other prics for vowels different from the Ebrue Syriac , and Etiopic : And as the Gretians ( by Plate in Cratylo ) had only 3 vowels , ● , v , o , ( for ω is a double o ) and as there are onely three quiescent letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a , v , y , and as Ebrue hath onely three compound suâs , so also hath Arabic only three vowels , e , v , o , or fatah , kesra , damma . Fatah is a or e kesra i , Damma o or u. The true pronunciation is in these Orientalls not to be had , because Ebrue , Samaritan , Calde , and Syriac are dialects , which are passed , and no more extant in the World , in respect of 2000 yeares ago ( the tongue being one and as yet still remaining , ) and Arabic with Etiopic have occupied all Africa and a fixth part of Asia , and containes above a hundred different pronunciations , insomuch that you can not well follow any pronunciation of those dialects , ; and therefore if yee cannot learne the pronunciation used by them in their Country , here in England you may pronounce them as yee will : yet if yee will follow Erpenis his pronunciation , yee must observe : to pronounce fatab like ( a ) upon , ( and sometime before ) the hard letters ( the names wherof I have given before ) and upon ( or before ) the easy letters (e) : Damma upon ( and before ) the hard letters ( o ) and upon ( or before ) the easy letters (u) . If Gab. Sionites , then pronounce fatah constantly like (a) Kesra ( e , ) and following the ( ye ) quiescent (i) Damma (o) and following ( vau ) quiescent ( u ) These three vowels they doe now and then pronounce as if there were an ( n ) but that is only at the end of a word . As an , on , in , the note wherof is , that it hath that vowell doubled ; except onely that on hath the forme of ( 69 ) for ( 99 ) which they thinke to be neater written . Fatha and Damma is written above the letter , Kesra beneath . Fatha and Kesra hath but one figure , so that there are onely two figures of all the Arabic vowels . By the Etiopians there is a great deale of difficulty to make certaine Rules for the vowells apart : out of their printed bookes , and the written Etiopic bookes are very rare ; in so much that I believe there are none in all England , which is a shame for us Christians so to slight other Christians in such a manner , as not to care for their learning and bookes . And as Wemmer and Potken number the letters , there are 202 by which way if wee go , wee shall never easily learne to read Etiopic . And yet as wee have the letters apart , to also should wee have the pricks or stroaks apart , whereby the vowels are pronounced . Ordinarily it is as followeth . 1. A is marked with the stroake of the letter toward the right hand more downward , then ordinarily . 2. E the round circle at the right hand below . 3. I. a little i joyned there where e. 4. O. an o joyned for the most part with the upper part of the letter at the right hand . 5. V a stroak , like the i was , in the midst of the letter ; The first standing by Potken and Wemmer being onely the most simple figure of the letter , I have brought into the Alfabet among the letters , as the essentiall part of the tongue and word . And every letter with these five vowels , together with the sixth standing among the accidentall parts of the word , the vowels . Yet what abstract precept properly to give to that sixth standing I know not for the great variation sake . And to expresse it onely by the sua is so unreasonable that thereby you will have many words , that will consist onely of the fixth standing , and if that be constantly by suâ , what pronunciation can be had in them . There are also many exceptions in the Alfabet about every vowell a , e , i , o , u , as the Table shewes . Therefore I wish againe that some man or other would give us hereafter better instruction out of Etiopia it selfe .

Rule . 3. These pricks are uncertaine to make up Syllables , and to further the reading of any of these dialects .

1. Ebrue and Calde have the most perplexed work , though not by their nature , which is as plaine as English consisting onely of letters , without other additions of Pricks for Vowells and Accents ( the Vowels being extant already in the Alfabet , ) but by the filly braine of the inventors . Every letter hath not naturally a Vowell a , e , i , o , u , as for example London , l hath the Vowell o , but n following hath none , d hath the Vowell , o , but againe n following hath none ; againe , in saying , a prime man . P. hath no vowell , r hath i ; So you see there are in every word letters , which have vowells ; and others that have none . The Masters of the children observing it , did put a sua underneath such letters as have no vowell . Now I conceave that the inventors of those pricks were able men , honest , willing , good , and carefull teachers , yet too too accurate about a thing of no great matter , but onely for childrens play . Therefore , I confesse , it is truely said , that every letter hath either à vowell or sua , viz. every consonant a part , or two together make a syllable , yet I avow it to be à very simple assertion , to make that , which is in thousands of places left alone , and hath no vowell by its proper nature and constitution ( following a letter with a vowell , or going before ) to become that very marke and signe of no vowell , a vowell and a non-vowell , to sound and not to sound , to live and not to live .

And because . 1. à long vowell hath a long pronunciation , a short vowell a short one ; 2. There is required a long vowell , when à syllable endeth in à vowell ; a short when it endeth in a consonant , 3. à syllable ending in a consonant , many times hath naturally a long sound ; and ending in a vowell , a short sound ; Hence did the Ebrue Masters consider foure sorts of syllables .

1. A long ending in a vowell , sa , se , si , so , su ; sua , sue , sui , suo , svu . 2. A short ending in a consonant , vas , ves , vis , vos , vus . 3. A long , ending in â consonant , vâs , vês , vîs , vôs , vûs. 4. A short , ending ( in à vowell ; in Latine pêrdore ) as e in darkenes , i in syllines .

Yet they did not propound it so naturally , and with a reasonable apprehension , nor did they speake of long and short vowels and syllables ; of little and great ones .

Therefore a letter without a Vowell doth go to a letter which hath a Vowell , either 1. The last letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Melek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sefer . 2. The letter before one without a Vowell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dibbrù , the first b. 3. Any letters which should bee written twice but compensed with Dages or Teshdid as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. After a short vowell , as Dib in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dibru . 5. After a long vowell with à Mediatour accent , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lay la. 1. The first Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fri. 2. The letter after one without a vowell 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dib brù the last b. 3. Any letter which should bee written twice but compensed with dages or Teshdid as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. After a long ; as da , in in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dabru . 5. After a short Vowell with a Mediatour Accent , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 la ylah .

All this ( except in the three first numbers ) are unconstant in the Jewish Caldean Translation made at Jerusalem or some other places of Jury . Whereby I conclude , that in no tongue under Heaven there is observed such a strict disruption of the syllables , nay for the most part the love of joyning of consonants , prevailes against the Lawes of the Jewish Grammer , as for example ; in English the Grammer teaching to pronounce Tru-stees the tongue pronounces Trustees . So in Ebrue , the Grammar sayes pa-qdà , the pronunciation pàq-da . Hence it is , that in the whole Caldean tongue , and in the Ebrue Bible in hundreds of places that distinction between the long and short vowels is never strictly observed , the reason is , because this distinction is forced and not naturall .

In Syriac having no sua , it is reasonable , that we conceave , in all Ebrue and Calde sua reasonably to be left away in thousands of places and wheresoever it is , there not to be requisite . Hath Greec , Latine , English , or any occidentall tongue à sua ? and conceiving that the letter may not go unto the following and forgoing , except it have a note and character , then are all the European tongues imperfect , nay all the orientalls , and of all the World , except onely Arabic ( besides the Jewish Ebrue and Calde ) having for a sua quiescent à gezmâ , which even it selfe might be left away in Arabic .

In Etiopic , I confesse , the letters with the vowels , and suas to be so confounded , that three , foure letters having no vowell may not be pronounced , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 : put these three letters , b l v together without a vowell , and see what pronounciation they will yeeld .

Here is the question to be discussed , if the orientall tongues have any diphthongues ; I answer ; yea . Ai , ei , oi , ui , au , eu ; are expresly in all these dialects : by the following arguments . 1. You will heare them in these dialects yet extant . 2. In all tongues , and therefore in your owne mother tongue . 3. Because as consonants may bee joyned , so vowels ; neither one nor the other being against the nature or practise of any tongue , reather both constantly used . 4. And the chiefest against the denyers that the Alfabet doth not consist onely of consonants , but also of vowels , having 19 consonants , and three letters for five vowels a , e , i , o , u. 5. Because these three 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a u y are not simply consonants , as it is conceaved here , but also in place of vowells which all the occidentall European tongues confirme .

Rule 4. The Pricks for distinction , joynture , and other designes are diverse but uselesse .

In Ebrue and Calde . 1. Maffiq which is onely a point within 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when it is the last letter , in steede of being below it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , being such a superfluous thing , that , 1. Though the Dictionary writers themselves have it ( yet they uniustly ) confound , it with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent ; as deriving 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 God from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 forswearing . 2. In many places of the Bible this point is lost in that letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when it is the affix of the three person signifying he , his , him . 3. In Syriac , Arabic and Etiopic it is never found . 4. It is not pronounced in the orient as a syllable a part , and yet the Grammar would have it so . 5. It is superfluous because when the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a fatah gnuba it is sounded ha , what neede then of hi too , either ha must be left out or hi. 6. Because it falls away , as the Grammarians say , when the letter receaves a hireq , but observe that even this maffiq is that hireq , and that hireq is that maffiq . 7. It is a non necessary thing upon a non-necessary ground , raised by those unhappy builders the Jewes , who invented these pricks because they conceived a necessity of a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent : whereas if there had beene none but moveable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Ebrew , as it is in Syriac , Arabic , Etiopic and Samaritic , there had beene no neede of that invention of maffiq . It is never in Jod , for that point which is in it , is dages , which is now to be spoken of . 2. Dages a point with in any letter whatsoever , except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and doth double the letter if there go immediatly à vowell before , but if a sua either expressed or understood under the last letter of a word go before , than is its power of dubling superfluous . Whereby you may see the superfluity of this poynt . 1. In all places of the Bible without doubling wheresoever it is in any of these letters as bgd kft 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being the first in the word , the last letter of the word forgoing not being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. In the same letters , in the middle of a word an expresse sua going before . All the euphonics are superfluous as not being now observed either by the Iewes , or Christians , in their pronunciation : the true nature condition and use of them being unknown to both parties alike . 4. The Characteristicall are superfluous as being left out in many places . 5. The compensative are superfluous , as being omitted in as many . 6. In Syriac , Samaritic and Etiopic it is generally omitted . 7. The distinction of forte and lene is unknowne to the Sirians and Arabians . 8. It is many times easily mistaken in Ebrue for Sureq .

In Siriac they have two names qusoy and rukok . yet the Grammarians , nay those naturall ones , which doe yet live Sionita , Ecchellensis and Emira , as I take it , do deny , that the Syrians ever had a dages forte . But if not , what is than that qusoy and rukok . ? both cannot be lene , both cannot be forte , nay it is denyed that there is any forte at all : this point doth almost never appear : but if it be of a great use , why doth it not appeare , if of none , why is there in the Ebrew such a stirre about it . If it doubles , why is it not forte , if not , why is there qusoy and rukok both . If superfluous , what need have wee than to trouble us with it ?

Farther the Syrians do many times use a poynt above or beneath the letters , ( as in the forgoing to denote a , e , i , o , u , above ) distinguish betwixt certaine words of a divers signification . Below , the letter d. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ido a hand , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hu , he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi she 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sento sleepe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 khadto new in Masc . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abdo a servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ulo a babe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 biso base ( belg . boos ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henûn they m. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 henen they f. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 min of or from : the same with the poynt above are pronounced otherwise , and do signifie ; aido what Women ? hau that Man , hoi that Woman , santo year , the letter r. Khadto new in f , abodo service avolo wicked . ( without it aulo wickednesse ) boiso miserable honun they Men honên they Women : Men who ? But alas is any man so bereaved of reason , that hee thinkes , he shall not bee able to discerne these words without a poynt ? Take from mee these three observations . 1. The Masculine and Feminine genders are adiaforas , and let them not trouble you . 2. Abstract and concrete notions will easily be discerned by the Text. 3. The farther the signification of one is from the signification of the other word , so much the easier will it bee discerned in the Text without a poynt . The same is to bee observed in the poynt which is in the Verbs . 1. Below , it denotes the whole pretertense except the first singular ; and the third sem. sing . hath it sometimes above at the left hand of t. 2. It stands frequently with the singular and imperative . 3. All the persons in future tense , except the first person in both numbers . 2. above . 1. The first of the pretertense . 2. the noune agent , otherwise called participle bnoni , denoting together o or a. Yet in the fourth order it is below , the second radicall being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 3. The first singular and plurall in the future . 4. Two do denote the plurall as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ktobe Books the boto goods in Plurall , or in the Verbs of the Feminine gender onely fqadei they did visite , fqadôn do you visite nefqdôn they shall visite , refqdên yee shall visite . If an r be in the word , then is one point unto that of r , added sufficient , to make up two . Where three do occurre ( besides these two of the plurall number ) the third denotes the vowell , or qusoy , or the tense . In the verbs of a radicail r , one point is for the letter , and one for the first person of the future tense , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qriyt , I have cried and cald , not qrayt , thou didst cry and call . Yet all these points are added out of a childish feare , that the people will not let reason have the soveraignity , rather then for necessity sake ; nor is it to be esteemed , that they are of such necessity or of the essence of the tongue .

In the Arabic the poynts difference some letters , one , above as Kh , ds , z , dh , th , gh , f , and by the Turcks and Persians at k pronounced as gh . one below as b , and by the African Arabians about Fes , Marocco , and Algir sometime the f , that which is above denoting by them the q. two above t , at the end sometimes shaped as an h , only by the contraction of writing . q. which the Africane Arabians frequently and almost at all times do write above with onely one poynt : two below y. Three above is descending from s , one poynt comming unto those two naturalls of the t , for difference sake , sh , and by the Turks and Persians the k pronounced as , ng kitabung of the book . 3. below by the Turks and Persians the b then pronounced as p g. then pronounced as tie ; and ; s for a difference from sh. Yet are these three points frequently to be seene above s in Arabic books written at Jerusalem , and elsewhere by the Christians in their Bibles and Service-books , the reason whereof I have given above , yet many hundred Manuscripts are to be seene even without these diacriticall and superfluous poynts , for them that know perfectly this their mother or learned tongue .

STROACS .

1. In Ebrew and Calde Meteg : Fsiq and Maqqêf , the two first are put downwards , the third in the breadth : meteg betweene any vowell and a following sua , to keepe them asunder , from being reade in one syllable . A thing clearly superfluous , partly in all our Eastern now yet living tongues , where the boyes are able enough to learne the separation of syllables without such troubles ; partly in the Bible it selfe , there being such a variety of it in all Prints , that it is past beliefe : it was invented so short ( insteed of a longer , which should have begun above the letters and passed betweene them and the vowels underneath them ) because the inventors thought it more gentile as it is now , whereas the other would have shewed more plainly their intention . Fsiq such as meteg , between two words , to shew that you must rest there a little , not by the force of sense , but onely to observe the thing following the more accuratly . Maqqef joynes two or three words together , and is placed evidently at random , no reason in the World being found , why written or 〈◊〉 . Therefore are these stroaks also in vaine , superfluous , and unnecessary .

2. By the Syrians yee have but one , viz. Maqqef , cald Marhothno under neath a letter which they say shall not bee read or heard in the pronunciation : as the first 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ana . I 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 akhrino another in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 akhroyo the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 akhyono a brother in Law , Kinsman , Cousen , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enoso , Men , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erozo a secrecy . Yet this line is in many coppies frequently left out . 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 idto a Congregation , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 khadto new . 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yhab hee did give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 r humayo a Roman 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thobhu , it is good , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malkauhi his kings . 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l in ezelet I went away , ezalt , shee went away . 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yamme the Seas . 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 n 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 santo a yeare , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zba to at a time , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mdinto a City , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zbi to redeemed shfinto or Sfinto a ship . Any word which is to be reade with a meditation its point is cald Mhagyono III. above the letters , signifying the number . This last is of the best use : but Marhothno and Mhagyono , are not worthy to be observed , it being meere fancy , that those letters should never be pronounced in that tongue : it being certaine , and I my selfe have many times heard it at Constantinople , ( where there were many Kershuni , ( for so are those cald that retaine the Syriac bookes in their religious service ) that they did most constantly pronounce every letter of those : but onely when they were posting through , then I confes for celerity sake they leave out many letters , as even among us ; and what la France leaves out of letters , those are pronounced in the Province and elsewhere : therefore I beseech the Reader , not to think these precepts to be absolutly true and needfull .

3. By the Arabiens yee have medda , wesl , hamz , gezm , and Teshdid . Medd , they use over the letters signifying numbers , as in all Astronomicall bookes is to be seene . 2. Signifying the circle and lines by the Geometriciens described by letters . 3. It stands in stead of the circumflex of the Greecs to pronounce that syllable with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent more long . Wesl onely upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent in the beginning of à word , joyning its word with the forging , as if it were onely one , line as Maqqef by the Ebrwes . Hamz onely upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shewing them to be radicall and naturally moveable , they being sometime and that more frequently quiescent also . Yet over , or under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they do write it more frequently , whither it be radicall or servile when the word is written with the vowels . Yet in old coppies of the Alcoran , and in printed bookes the hamza is in the latter case justly and most frequently left away Gezm is a round circle either whole or halfe , and stands above that letter , which is to bee joyned with the forgoing : not so frequent upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the rest . Teshdid is made of two Gesmes , and is the dages by the Ebrewes , onely one , and yet representing all , that was falsly esteemed proper unto two , lene and forte .

Rule 5. The stroaks and pricks for the accents are not of the essence of this tongue , and therefore onely in the Ebrue Bible and the Calde translation of Aquila ( or Onqelos ) on Moses .

As all the rest of things , so truly these stroaks and pricks for accents are set to the Bible without necefity , onely I wished , that the vowels and suas had got no greater credit , than the Accents have , which by the most learned of Europe for almost 150 years , were still left out as not cared for even by them , that tooke upon them the translation of the Ebrue Bible . Nor can or will I blame them , as if they had mightily mistaken in the translation , because of the ignorance of these Accents , as if onely by their order the true connexion and disjunction of senses could be had . Wherein wee see à more generall and naturall inclination in these , that did strive so eagerly for the vowels ( and yet confesse the Accents to be of the same divine Authority , ) not to care much for an additionall thing in this tongue : the most of them never working so much in such an idle thing , as Munsterus , Claius , Neander , Buxtorfius , but especially of late Mr. Symson a Scotch man Anno 1617. Mr. Bohlius ( deceased ) my condisciple under Mr. Trostius , An. 1630. and Mr. Ledebuhr his disciple ( both Germans out of Pommeren ) in a booke of 36 sheets printed in Octavo at Leyden by Le Mair 1647. cald salselet hammiqra , as hee out of a high conceit thinkes it to be a chaine of the Scripture ( catena Scripturae ) written in Latine , as if without the accents the Scripture would fall asunder . If that were so , how was it possible , that the Lxx , Hierome , and all our interpreters for 200 yeares and upwards could so neerly interpret the Bible , that all these new raised great Masters of Israel are not able to shew a sensible , foule and faulty translation , arising from the ignorance of the Accents , whereas wee know they had no knowledge of these high misteries , which these three late Authors would have the World to believe they have found before all the rest , and brag of it in their books almost intollerably .

Therefore let no Englishman think , that hee hath not learned the Ebrue tongue , if hee know not these Accents , and the infinity of worke in them ; and rather with mee pitty the paines of those painfull Germans and Scotchman upon such rotten principles , and learne hereafter of them , to labour upon a sure ground , or to thinke , that God hath laid a curse upon his labour fisyphi saxum , a stone , that will give him an endlesse and unprofitable worke ; and I wish this painfull man , and Buxtorf , and all those , that are so busy about the pricks , ( and will not believe that excellently and exceedingly learned Authour Mr. Capell a Frenchman professor at Saumur , whose learned booke in Latine Arcanum punctorum revelatum , that judicious and illustrious Author Erpenius caused to bee Printed at its owne charge in his owne most excellent orientall Printing house at Leyden , Anno 1625. ) that they may bestow their paines upon better worke than about these triffles of the poynt , and the Samaritic Characters , if they or those , wherewith now the Bible is commonly printed , be the true old Ebrue Characters , whereas both are of the same essence , and one no more true than the other , as I have shewed before . Yet all that can bee said for these stroaks and pricks of the accents ( and for those that will care for them ) as very necessary is onely this . 1. That one accent may do the businesse . 2. That it stands at the syllable , which is to be lifted up in the pronunciation . 3. That it stands at a certaine letter also . 4. That that letter must have a vowell , because it cannot otherwise be elevated . 5. By consequence , never at a letter with sva . 6. That their forme is either simple , opposite , or compound . 7. That in Ebrue they do give in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vâl ( that is after along vowell , when the following letter hath no vowel but sva ) the nature of a short vowell , that anothe letter may follow this long vowell in the same syllable , whereas otherwise it should go the following sillable or word , the long vowell naturally desiring to end the syllable . And again in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vālē , the nature of a long to a short vowell when the following letter goeth away to the following syllable , having its owne vowell ( long or short ) when the short vowell had need of it to rely upon ; as being of a short pronunciation . 8. That it is the nature of every accent to change ( upon such conditions ) the nature of the short and long vowels . 9. Those conditions failing it doth not change that nature of the vowells . 10. And yet as that nature of the vowels doth not hold constantly , so neither are these stroacks constantly of that nature . 11. There are no euphonic accents , for meteg , who is onely cald so , I shewed to bee onely a stroack keeping two letters asunder . 12. To call accents tonics is a tautology , both words descending from one root , and signifying one thing . 13. That meteg with silluq is improvidently made of the same figure . 14. That rbia and holem also are improvidently almost confounded , whereby arises a necessity of new and many Rules . 15. The Accents are unreasonably and without sence cald Grammaticall and Retoricall , for Retoric hath never any accents , nor doth speake of them . 16. It is without profit to give in the Grammer a title and terme for a word , which hath the accents in the last syllable , or the last but one . Notwithstanding the Grecians did the same , perispomenos , barytonos and oxytonos in the last , properispomenos and paroxytonos in the last syllable but one . 17. It matters not if yee call the words milra , below the last syllable , milel , above in the last but one , Calde or Ebrue words . 18. To shew the union or disjunction of words by Accents is the invention of men also . 19. As the union of words belong to Syntax , so the signe thereof by the Accents . 20. For that purpose those are invented which yee have in the table with the Names .

THE END OF ORTHOGRAFY .
FIRST RVLE . THE SECOND PART OF GRAMMAR is , cald Etymology , and Analogy .

ETymology is a part of the second part of the Grammer , whereunto all the rules , mediatly or immediately have their respects , and reference . For whatsoever word occurres in the Bible or any orientall Author whatsoever , the question about it is , I confesse ( as in the Greec and Latine tongue ) what signifies it , and ( to know that ) whence is it derived ? The first part is again either of the simple and abstract signification , viz. Etymology ( that is the Lexicâs and Dictionaries , which handles the first more properly ) where if possible . 1. The reason why this roote signifies this and not that should be shewed , but hath bin hitherto neglected by them all . 2. That signification should ( according to Retoric , Logic , Fisic , and Metafisic ) be distinguished unto all its branches . 3. The division ( with the reason thereof ) should be clearly set downe . 4. The Authority , as not superfluous should be added , that we might see it to bee truly humane , good , sound and satisfactory reason : which all Authours hetherto want . Or of the signes of the signification whereof as also of their reasonable and analogicall reducement unto this or that root , the other part of the second part of Grammer doth speake , to wit analogy . From the principall office thereof Authors call it Etymology , yet from the nearest part in respect to us , ( as all concrets are more sutable to our apprehensions and the nearest to our senses then abstracts ) the old Romans did rather call it Analogy , as Vossius shewes in his Latine Grammer , or great and good booke about the Latine Grammer . The first part considers the root , without any the least consideeration of the parts of a speech , unto how many parts of a speech every root is dividable . The second layes downe certaine rules , into how many parts all the words of this or that or any tongue may be divided , and than applies every word , or layes downe certaine rules , to which they may be applied . The first is mightily abstract , as a new Metafisic , the second is meerly concret , as a new Fisic . Yet the first part hath the greatest abstraction in the letters and their signification , and the most concretion in the multiplication of that signification and division by Logick , of these multiplied significations by Rhetoric , Fisic , and Metafisic . Both parts hang together , yet so that Analogy is the easiest , grounded and built upon the naturall precepts of any tongue whatsoever , viz. a generall Grammer , which ground and foundation is not yet laid downe by any learned man of the whole Universe ( how necessary soever ) because it requires an excellent wit , a perfect Philosophy , a good Arithmetician , a Retorician , in one word , the most perfect Aristoteles that ever yet lived on earth . Yet before wee come to Analogy wee will heare lay downe onely the precepts for the root according to the Letters , not significations either of the root or words radicall or accidentall , proper or improper , first or second , ideall or naturall , Metafisicall or Fisicall , which things shall bee laid downe in the Dictionary , which is , God willing to follow .

Rule . 2. All words , ( none excepted ) of this tongue may , nay must be brought to a certain root .

As this tongue is the primitive from Adam the first man , and remayning yet till our dayes in all Africa and a great part of Asia so is it the most simple ( or if wee will call it ) single and accurate of any other tongue in the World , that I could ever yet attayne any skill in . The Greec Dictionary Writers , and after them the Latines did never lay down such certaine Rules in their tongue ( for the finding such accuratenesse ) as this tongue hath . The remainders of Greec and Latine Authors ( which two Nations are the most accurate writers ( as in other things so about their tongue ) of all other Nations , whatsoever ) do shew that they did not arise to the hight of this perfection . For what out of this tongue may bee demonstrated to bee a derivative , they tooke for a primitive ; and a primitive , for a derivative . The title they had , but for the thing it selfe to bring to a right stay , so farre they never came . The benefit of this Rule will bee made manifest , when in the Dictionary certaine Rules will be laid down for the abstract signification of the letters : the inquisition and determination whereof doth onely belong to the Dictionaries . And truly without that principle of the inward and naturall signification , which every letter of the Alfabet ( being as a naturall dowry bestowed upon it by God ) brings to the roote , I see not , why wee should make any Analogy or Grammaticall rules at all , to bring every word to a root . For as the rules shew that so many words , ( which otherwise would seeme not to be of one and the same family , ) belong unto this or that one root , ●o is the root required for its naturall , ideall , and abstract signification , different from any other whatsoever signification , because proper to another root . And because the root is required and that by all men , that shewes plainly and evidently , that indeed there is something in the root , for which it is so sought after and desired , viz. The signification . And that denies none . But another question and that more necessary and before others to be determined is , from whence this signification comes ; If they say , from the people , that is false ; for Adam alone in the World had the whole tongue and the signification of all roots . If ex impositione humanâ by Adams pleasure ; that is false , because as Adam was not the orator of himselfe , his reason , wit and tongue , whereby he spake to God , so neither did he invent the significations of every root , hee being inabled by God Almighty with the consequence the words themselves , not a priori , to coyne roots , and from thence words , and then to speak with his creator . So that this question is almost Analogall to that in Fisic , if the soule be ex traduce or per traducem . I determine it thus , that as nothing makes the root , but the letters , so nothing makes the signification of the root , but the signification of those letters .

Rule 3 A root consists of three consonants , not of 2 , 4 , 5 or more , much lesse of one only .

This is the formall part , whereby this holy primitive and orientall tongue ( for perfection ) excelleth all the tongues in the World , because all the other are derived from this . It may be , that some learned men have studied to find out severall wayes , whereby to bring this or that tongue , which they did most affect , unto this or that more ancient , and for the most part unto this primitive tongue ; and therefore from hence they take a most cautious way to finde out first the root of every word in that tongue , and to bring many words to a most simle and abstract way . Yet I am sure and certaine , that no tongue in the World , but this hath such an extraordinary , holy trinunity and unitrinity : as first , that every word ( of how many letters soever , proper or accidentall , naturall or adjectitious ) may , nay must be brought to certaine radicall letters . 2. That the least as well as the biggest word hath its equall portion in the root , the least not having fewer letters than three , nor the biggest any more . So that whatsoever lacks or aboundes , must necessarily be made up or detracted by certaine Etimoligy and Rules of Analogy .

And this Rule is not now invented by mee , or a principle of my stampe , but the generality of Grammarians in whatsoever dialect of this tongue give this very same Rule . And yet a man would wonder to behold the inconstancy , sloath , and irregularity partly of the Grammarians and partly of the Dictionary or Lexica writers , who do not observe this their owne and all mens rule , as making no conscience to confound the art of this tongue , by not closly adhering to the principles of it , and thus themselves unloose that ty and knot , wherewith they professed to keepe all roots in a strict order , when by their practise it is observable , that they never intended any such thing . And which is the worst of all , none of the Lexicas extant are without that great fault . And so long as the Dictionaries are not brought ( amongst many other things yet lacking ) to that strict , observation of things propounded by the Grammar , ( which is expected and presupposed to lay downe no falfe precepts ) there will never be that clearnes and eaisinesse of the tongue , as there would be if the art of the Grammar and the art of the dictionaries were brought to a greater perfection . I perswade my selfe , that there are very few , that can believe mee : but it is no wonder , for ignorance and prejudicated opinions are never able to judge well of any thing .

Rule . 4. Every root consists of letters onely , not of letters and pricks joyned together .

By this Rule all roots as also all letters none excepted are included , and all pricks even excluded .

Whereby many questions are resolved , which hetherto have troubled the braines of the learned . First , it shewes , that there is a unity in the nature of roots whither in Ebrue , Calde , Samaritan , Syriac , Arabic or Etiopic ; whereas if you aske a man skilfull in Ebrue ( but not in the other dialects ) what the nature of the roots in these dialectsare , he will doubt , not being able to give a determinate answer . Thus learned men make themselves seeme to be unlearned ; and whereas I can make them more learned , viz. by giving them a good and true notion , ( whereby they may inlarge the use of their knowledge , and that without their paines , ) invented as I may terme it by my owne industry , and yet I know not whither I shall ever have thanks for it or not , sure I am , hereafter it will do much good . Secondly , it is against those tenents , that the root is either in the Noune or Verbe , and herein the most excellent men do disagree : some will have it in the Noune , others in the Verbe , and by some againe it is attributed to the Noune in Siriac , others deny it , thus they strive one against another , and that neither de lana caprina , of the Woole of a Goate , who has none , for whatsoever party hath the prerogative , will give Law unto others , and all the rest , if there be more than two . And it is a great matter in a Kingdom , who swayes the Scepter , the Verbe being Soveraigne in Ebrue , will be so in Siriac , and yet Emira will have it by the Nounes . De Dieu thinkes the Verb hath it by the Syrians , and yet beginnes with the Noune . In this manner I could name above 300 men , the most whereof ( I consesse ) do give the radicall dignity and soveraignty unto the verb , yet many unto the Noun . But they all faile herein ; for the root is neither in the Verb , nor Noune , nor in any other part of speech ( if there weare any , as there are not , which I shall make more cleare hereafter ) but absolutly in the letters , though not considered as yet , if a Noune or Verbe ; lesse if active , passive , neuter , deponent , Masculine , Feminine , singular , plurall , present , preter or future , participle or pronoun , &c. The reason for this assertion is , because it contradicts the nature of a root , which is never the tree it selfe , the branches , the leaves , the blosomes , the fruits , nor the tronke or body of the tree , but that part which lies under ground , and none of all these is cald the root , and is the first principle and cause of all these . Thirdly , it shewes that the letters onely , ( and not joyned with the pricks , ) make the root . The reason is plaine , for if it be pronounced by putting the vowells thereunto , it is no longer a root , but a Noune or Verbe ; for the letters onely and not the pricks ( esteemed Vowels ) are in the Alfabet , much lesse the third singular in the pretertense , or the infinitive , or imperative or any Noune . And therefore it is a false assertion , to say , that because the third person singular in pretertense is not found in the Bible , ergo the root is not extant in Ebrue , Calde , &c. Whereas if there be but one forme found of any root whatsoever in any dialect , person , gender , number , declination , or conjugation , nay if but onely one radicall be extant , so that either the first or second or third , first or third , or any two of them be cast away , yet if there be but one radicall letter to bee found , so that by Grammar rules the two dissident may be recovered , the root is truly extant in this Orientall Tongue .

Thereby it is also cleare , that the division of the letters ( into radicall and servile ) is false , because all the letters are radicall , viz. They have all one and the same right , to make a root , not onely this but every one of them . Otherwise the Alfabet had not the same honour in the Etymology , which it hath in the Orthography . For as all letters are used in the reading , so all letters are used , in the constitution of any word : and than you might with all reason say , that these 11 Members of the Alfabet , viz. msh v k l b a tyn 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might be also questioned , whither they had any right at all in the pronounciation or not , if they have none in the constitution of the root . 3. Then would the practise of all the Lexicâs be false , who have roots not onely forthe first but also second and third radicall , of euery letter of the Alfabet , none excluded . 4. There must then be given sufficient reason , how it came , that those 11 letters were not radicall , nay , why never radicall ; which is impossible to give . But if yee say , the Grammarians do not conceave that they are never radicall , but alwayes servile , and the radicalls never servile but alwayes radicall . I answer ; that I wish they would then speake plainer and clearer ; but when , I dare say , above an hundred Grammarians make that distinction , that 11 are radicalls , and 11 servile , why should I not believe them to speake proper ? Why doe they not then call all the letters radicall , and then give a distinction , which of those are for the most part radicalls , though many times servile , and why do they never set downe , what servise those 11 letters ( by them called perpetuall radicals ) do performe , when they are now and then found in the Ebrue Bible not to bee radicall ? As if it were not as easy to speake proper and plaine , as well in the Rule , as in the explication of the Rule .

Rule . 5. The three quiescent letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do change among themselves without alteration of the essence of the Roote .

As these three letters in the Alfabet are opposite to all the other 19 letters in Orthography , and stand onely as one man , representing the five Vowels , so here in Etymology , they doe stand as one man too , and represent but one letter , not three . And that by these following arguments . 1. You see no practice in any Grammar of any of these dialects to the contrary , but you may finde a multitude of examples in every one , and out of many , many thousands ; not only in the permutation of the radicall letters , but even , when they are but servile , and do stand to wait upon radicals in any respect whatsoever of place , part of the word or speech . Open but any Grammer ( if yee have skill to understand its precepts ) and yee will finde it . And yet of all those Grammarians there is not one , that sayes they are but one letter in respect of Etymology . 2. It is the practise in all Dictionary and Lexicâs of whatsoever dialect of this tongue : that in truth I pity all the Authors of Dixionaries , not one excepted , that out of so many examples they could not see so much . 3 , That this rule doth shew in a very great measure , that all the dialects of this tongue , none excluded , have one and the same nature with each other ; if not in other things , ( which hereafter will bee seene , ) yet in this particular . 4. Because all the Authors speake of that changement of the quiescents , onely I reduce them , 1. From foure unto three , and 2. Unto a unity , not a Trinity .

Now whereas it might be objected , that in Ebrue and Calde there were foure not three , and in the rest three , and that even this diversity of : the number of these do shew the diversity of the nature of the dialect , and therefore no unity ; I answer .

1. That à potiori fit denominatio● You must looke to the highest and greatest number , and then you have Syriac , Arabic , and Eriopic , the Grammars whereof in generall have but these three ( and of a Samaritic Grammar you cannot produce any Author ) .

2. The Calde is not the true Calde ( of those Heathens , amongst whom the Iewes were dispersed in the Babilonian captivity ) but onely a rable and mingle mangle made and corruptly made by the Jewes in Jury .

3. The Ebrue tongue it selfe stands against the number of foure 1. For the first radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is not changed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiesent . 2. Because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first radicall is never quiescent but alwayes moveable . 3. That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first radicall is almost never changed with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there being scarce ten examples in all the tongue , and you know unica hirundo one Swallow makes no new spring . 4. All the second radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 remaines and never changes into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 5. The third radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is naturally movable as you may see in Siriac , Arabic , and Etiopic . But the Iewes have spoyled their root , by bringing in only once the quiescent 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in place of the third radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 6. Because the Iewes themselves confesse a distinction betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third radicall movable and quiescent , which they never do in the 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 movable and quiescent . 7. They never made that distinction in the first , or second radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as movable and quiescent , being constantly one way movable . 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 1 , 2 , & 3. radicall movable or quiescent never made any distinction of a root by any one of all the Grammars and Dictionaries .

Rule 6. The order and number of the Roots are easily to be known , and of a Divine authority .

Both of these things are either never rightly inquired after , as being esteemed not worthy of inquiry , and esteemed necessary . And yet if that principle be true , that . 1. The letters onely make up the root . 2. Every letter . 3. And that the order and number of them in the Alfabet bee of a Divine Authority , then the things layd downe in this rule , necessarily follow . Now as the order of the Alfabet is not layd downe by the Spirit of God at randome , so neither is the order of the roots to bee esteemed of a slight and small consequence : whereof partly in the principles before the Dictionary will be spoken something concerning the connexion of the roots through the whole tongue ; partly here must bee said , that as it is shewed in the rule before , that these three quiescent letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are but one , so therefore all the roots beginning ( in Ebrue , Calde , Syriac , Arabic , and Etiopic ) with ye or yod and vau must bee brought to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and all that have the second radicall vau and yod must bee brought to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and all that have the third radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent , must be brought to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; which done there will follow a double benefit . first , there will bee no neede of that infinity of the remissions by all the Authors none excepted , from one of these letters , to the other ; secondly , ( which is of the greatest and best use , and for which this right and due ordering is desired ) that as the roots which are naturally not diverse but one , are joyned and made whole , and brought to their life ( whereas by that unhappy disruption they were torne in peeces and spoyled of their life ) so their soule comes now againe to that right , true , and one signification , which without that joyning no man is able to shew the way to get necessarily . So likewise when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes to be the 1 , 2 , or 3 , radicall it must be reduced to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the 15th order .

The number is easily cleared by the number of the Alfabet ( containing here in Etymology no more then 20 letters , ) which must be understood to bee the 20 , first layd downe in the Alfabet , and so as wee proceede in Arithmetick from the right hand to the left ( which is just contrary to our manner of writing ) even so in this wee must proceede ( contrary to their manner of writing ) from the left to the right , alwayes beginning with the third radicall , varying it through the whole Alfabet ( the first and second remaining the same ) thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a a a , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a a b , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a a g , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a a d , &c. which being done will make 20 Rootes for the third radicall onely . Then after the same manner vary the second radicall through all the Alfabet , and that will make 20 Roots more for the second radicall , which being multiplyed with the 20 of the third raradicall ( the first as yet remaining the same ) will make 400 for the first radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as many for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as many for every one of the letters throughout the Alfabet ; which will in all make up the number of 8000 neither more nor lesse , as will appeare more plainly by this adjoyned Cube .

CUBUS OCTO MILLE RARDICUM TRILITERABIC

Whatsoever Dialects have the same number and order of the Alfabet , and the same sormall principle , that three letters do make the Roote , have the same number , and order of Roots with Ebrue . Now Orthography shewes , that Samaritic , Calde , Syriac , Arabic and Etiopic hath the same number and order in the Alfabet , whence it followes , that all these dialects have also the same number and order of the Roots . And if the same letters throughout , then also the same Roots throughout . Which is the foundation of that unity , where of we speake . Nor must wee looke here , what order the Syrians , Arabians , Etiopians or Iewes themselves set downe in the Alfabet in the Orthography , or number or order of roots in Etymology ; for that which they set downe , is rather an unartificiall then Grammaticall proceeding , for Grammar , Rhetoric , Logic , and Phisic with Metafisic proceeds juxta artem by artificiall not mechanicall wayes . And therefore it must not seeme strange unto any man , that I leave the order and number of the Roots of all the Authors allready extant , ( as being meerly mechanicall ) and follow the art of the Grammar , setting them downe altogether different from those that have preceded mee .

Rule 7. The first Root hath 36 more speciall Roots all of one and the same essence .

The first letter in the Alfabet being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , without doubt the first root must bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , yet ( as is said ) because these three quiescent letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( and in Ebrue onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when it is the third radicall ) do stand in Etymology onely for one letter , those three Aleffs cannot make up the first root alone , but the following thirthy five doe also belong unto it , viz. 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 3 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 9. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 10. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 11 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 12 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 14. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 15. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 17. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 18. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 20. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 21. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 22. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 23. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 24. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 25. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 26. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 27. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 29. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 30 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 31. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 32. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 33. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 34. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 35. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 36. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Yet in Siriac , Arabic , and Ethiopic , there , are onely 27 speciall roots , because they use not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent in the 3 radicall .

Rule 8. The first and third , or second and third radicall onely being quiescent , such a Root hath 12 speciall Roots in Ebrue , &c. but in Syriac , Arabick , and Etiopick onely nine , all of one , and the same ess nce .

I will instance first in those that have the first and third radicall quiescent : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , now because the quiescents do change among themselves all these following belong unto the same root , viz , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Secondly , in those that have the second and third quiescent , as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , unto which belong these following , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Rule . 9. The first and second radicall quiescent hath nine speciall roots all of one and the same essence .

Because in the first and second radicall there comes not that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent which doth in the third radicall , it comes to passe that ( as it was in Syriac , Arabic , and Etiopic , in the first and third , or second and third radicall quiescent , ) here in Ebrue , Calde , Samaritic , Syriac , Arabic , and Etiopic , in the first & second radicall quiescent only these nine following , 8 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Rule to Where the third radicall is onely quiescent there are onely foure speciall roots , in Ebrue , in Syriac , Arabic and Etiopic only three all of one and the same essence , viz.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1.

Rule . 11. Where either the first or second radicall onely are quiescent , there are onely three speciall

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1.

Rule 12. Where there is no quiescent letter in the first second or third radicall , there is onely one roote without any speciall roots of the same essence as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

Rule 13. The quiescent letters changing their place ( and the moveable retayning theirs ) make a root of the nearest kindered .

As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1.

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. And Which roots yee must not confound with these ten following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 7 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 6 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 5 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 10 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 9 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 8

Which are among themselves of the same affinity , that the first ten are among them selves , but I say the second ten must not bee confound with the first , because the moveable letters have changed their place .

Rule , 14. These quiescent letters are naturally falling away in any of their roots .

This rule ( here in Etymology ) though left away by all the Grammarians and Dixionary writers whatsoever , is very necessary ; for if wee give that rule here at the root , then have we not need to set it down in Analogy either in Noune of Verbe : for this falling away is common both in Noune and Verbe . And herein is all the anomalie that they make , viz. When they are cast away ; for when they yet appeare in their changing , than the root is still full and present , which is defective , if one or two quiescents be cast away . If they are quiescents or moveable in their appearance , makes no anomaly ; and the 12th . rule tells you , that seeing two radicalls ye may choose to put the quiescent at the 1. 2. or 3 radicall without any sensible error .

Rule 15. The roots of the 1. 2. or 3. radicall quiescent are of a neare kindred with the second and third the same .

Because that according to the 13 rule the quiescents are easily and frequently cast away , two non quiescent letters onely remaining , the second of them is doubled or written twice , in place of that quiescent , so that the roots of the second quiescent more frequently , the others of the first and third quiescent sometimes do change with the roots of the second and third the same , in many tenses , persons , and genders , nay in whole orders : as for instance 1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third and sixth order hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying no lesse , than that the root also is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Rule . 16. The roots in generall are of the same proportion betweene themselves , that their letters are betweene themselves .

What all the Grammarians say , concerning those letters of the same organe ( to wit , of the throat , lippalat , tongue and teeth ) that they do frequently interchange is true , and because roots do consist of letters and not of vowels , it comes to passe , that the roots do interchange in like manner : the effect being of the same nature with the ca●fe .

Rule 17. Some teeth letters easily become tongue letters , yet retayning their owne nature , different from that of those tong letters .

The reason is , because these two instruments doe frequently and most constantly concurre unto the pronunciation of their ten letters , wherof five are more especiall teeth and thother five more especiall tongue letters . Zayin is many times changed into d , fade into thet , sin into t , yet they doe retaine their nature , so that these d , th and t arising from zayin , fade , and sin must bee distinguished from these letters d , th and t when they are naturall , and of their one stock .

Rule 18. Such roots as have the 2 and 3 radicall one and the same , do frequently double the first , and put it between the 2 and 3.

The reason of this transposition , as is conceived is for Euphony sake : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . and many other the like .

Rule 18. Some roots take in certaine epenthetick letters , whereby they seeme not to bee any more of three radicall Letters onely , but of foure , five or sixe .

As for instance 1. The letter R , the root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sebeth a Scepter , which is sound with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Sarbith whence is the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , whence is that falsly esteemed persian word parasange ( or miles ) &c. 2. the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . the root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 g m d which we find thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c.

3. N. the root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 súr but doth assume n , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bassanvertm in Gen 19.11 . 2 Reg. 6.18 .

4. M. the root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but assumes m as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Cant. 2.13.15.5 . The three quiescents are frequently in erted after the second or third radicall as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in Arabic , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; with divers others .

Rule 20. Some roots seeme to be of more than three letters , whereas the fault is in the letters .

As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 2.12 . Num. 11.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ier. 44.30 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen. 41.45 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gen 2.14 .

Rule 21. Some roots seeming to have more letters than three are easily ( by many wayes ) reduced to that number

As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a band , n in l by the Latines balteus nine times 〈◊〉 in the Ebrue Bible hath the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . insteed of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 band by the Arabians , a rope , cable cord , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath the root 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a flame ; thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c.

Rule 22. Some words are compounded of two or three roots together ,

As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compounded from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 teeth and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an Elefant , 1 Reg. 10.22 . 2 Chr. 9.21 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dan. 3.5 . from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so in all other dialects .

An observation for Etymology .

ALl these rules will be a great deal clearer made out by the insuing dixionary . And therefore I beseech the courteous and gentle Reader not to judge upon halfe done worke . For the chiefest reason , why we cannot see that more perfect unity and identitie , ( which is given us by Metafisick ) of these dialects , and that they are no otherwise divers tongues than Eolic , Attic , Doric , Jonic are divers from the Greec , is because neither the Grammar nor the Dictionary were ever made to joyne them , except in the Grammar of Lud. de Dieu , Anno 1626. Mr. Gerhard the yeare past . In the Dictionaries , only that excellently learned Schindler in his Pentaglo●t●n ( given out after his death 1612 ) made up long before the smatterings in that kinde of Rapheleng in his Arabic Dictionary Anno 1613. and of Calasius in his Ebrue concordance 1621 And I doubt not , that when hereafter many excellent wits doe fall upon such generall Grammars and Dixionaris or Lexicâs , they will make a great deale bette worke , than ever hetherto is dreamed of . The said Mr. Gerhard is now about such a Dictionary . And I hope , that ( besides him ) I shall give some further light , and perhaps open a doore , where no body did expect one ; beseeching onely in the meane time my Reader , to helpe and assist me with whatsoever hee is able , assuring him , he shall finde me a thankfull man .

Analogy or the second part of Etymology .

Rule 1. From each of these 8000 roots may bee derived all sorts of words , of whatsoever part of speech .

BEcause that every speech may bee the better understood and considered , the art of Grammar doth divide all speeches into certaine parts , in some tongues more , in some lesse , according to the greater or lesse variety of the terminations in every tongue . For the lesse variety of the terminations of words there is in a tongue , the fewer parts of speech in that tongue , and the greater variety , the more . That tongue which hath the fewest parts of speech is the most perfect , and that which hath the most , lesse perfect . The parts of speech in this primitive tongue is by all set downe and made too many , there being onely two , viz. a Noune and Verbe , the greatest part of them have also made particles as the third part . Other 8 parts , some ( but very unreasonably ) have made nine , and that ninth only for one letter sake : as if it were to bee conceaved that one letter could make a ninth part of speech ; for then there would bee ninteen , eight ordinary , and eleven extraordinary for those several Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for if the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( one letter of these eleven ) be worthy to make a part of speech , all the rest may bee worthy also . Yet more specially of that in the second rule . Here it is enough to observe that any kinde of word whatsoever , none excepted , comes from a root , seeing that the root it selfe never stands in any booke , as the root , but the words descending from the roots . This first rule of Analogy shewes us likewise , by what liberty , and yet with a regularity , words may be multiplied , to wit , ( as wee say in Latine and Greec , Analogicè , ) according to analogy , the right whereof is to forme words in a decent way ; For otherwise if there were not such lawfulnesse , then wee might never make bold to forme any new word in this orientall primitive tongue , where wee had none before . As for instance . In Ebrue I may make a verbe of any person and tense , although wee have it not in the Ebrue Bible . And that is demonstrable à priori by this first rule , and à posteriori by the practise of the Jewes , who have made many Nounes and Verbs not extant in the Bible , which they never could have done , if it were not lawfull . And thus all the tongues become more full and copious . Secondly , it is practised by the Iewes in the Calde translation , in the Talmud , in all Rabbinicall books ; so that it is a meere fancy to call those formed Nounes and Verbs , wee finde with the rabbines , and not in the Ebrue Bible , rabbinicall words , and rabbinismes or Talmudicall words , and Talmudisines . Thirdly , the same is done by the Syrians Arabians , and Etiopians , who have many Nounes and Verbs , which are not in the Ebrue Bible .

Rule 2. This the simplest tongue hath onely a Noune and Verbe , and no more parts of speech .

As God is the singlenesse and uncompoundednesse it selfe , so it is no wonder that his tongue , which hee ( by reason ) gave unto Adam , is the most simple and least compounded tongue . Neither can any tongue be brought to a greater singlenesse , than this , which hath the greatest , to wit , onely two parts of speech according to nature it selfe , which goes almost constantly upon a division of two , in an opposite way . One part cannoe make up a whole story , discourse , descrip●ion , or opem but Noune and Verbe , ( taken in th●● sense as here ) may . For here in Analogy we consider them for the most part only with relation to their terminations , not significations . Therefore notwithstanding the Greecks and Latines have made 8 or 9 parts , and some Grammarians in this tongue have unreasonably followed them , yet the Arabians and Jewes in their Grammars have the nearest way , that they could finde , and that is a Noune , a Verbe , and a participle . I confesse , a threefould distinction is frequently used in nature , by the third to jovne or separate the better the opposites ; as Comenius goes much upon that ground : And so in Logic in every proposition wee have a Noune , and Verbe , and the Copulative , so that considering the nature of speeches , they go upon a Noune , Verbe and Participles as Copulations . Yet because here wee consider them not logically nor rhetorically , neither Syntactically , or pöetically , therefore when all the Nounes and Participles may bee coucht as one part , as they are one by termination onely , and that both Nounes and Participles are unvariable , and thereby a more compendious way may bee found for Syntax , I thinke not , that I have done amisse , in leaving away the third part , being in outward shew all one the Nounes in all tongues becomming adverbs , and here , because undeclinable , also prepositions , conjunctions , and interiections , to shew that singlenesse , ( whereunto the Arabians and Jewes came very neere ) to bee yet more fingle , and that without any hurt to them , remembring that saying of the Jewes ; before all things let a Master teach his Disciples the neerest way . And as the Syntax by many excellent men is already brought to a more compendious way by this trinity of the parts of speech in analogy ( whereas Buxtorf hath 22 Chapters in Syntax , because built upon those 8 parts a Noun , Verbe , Pronoun , Participle , Adverb , Preposition , Conjunction and Interjection , and Hottinger hath 12 Chapters with an Appendix of three seciall anamalies in the Ebrue Syntax , printed 1647 , at Zurich in 80 and many others of that stuffe ) so is it certaine that it may bee brought into a neerer way by cutting away the third part , and making it all one with the first which is generally for Ebrew , Samaritic , Calde , Syriac , Arabic and Etiopic ; whereof I have given ( the yeare past , viz. 1647. ) The proofe in that little English Grammer . and shall shew it in the following Syntax .

A Noun is defined by all the Logicians , ( and that very exactly ) , to bee a word of no tense or time , yet with capacity of any tense , as present , preter , or future . Those Nounes that are substantive Nounes , as 〈◊〉 Bench , Stoole , House , Mouse , Man , Wife , Woman , Table or Cloath are all without a notion of Tense , The adiectives also , have yet a capacity of an Adverbe , as well , good , ill , base , right just , &c. But the Nounes of action as , drinking , sleeping , walking , &c. drinke , sleepe , walke , &c. Have the capacity of any tense of a Verbe ; whence , they are sirnamed participles , as participating of the signification of a Verbe by any of those three tenses . But about a Noune and all the differences of Nounes as their significations , &c. must be spoken in a generall Grammar , which things you may take out of other Authors , and are in the meane while here presupposed .

A Verb cannot be without the signification of a time present , preter , or future . And thereby it is distinguished from a Noune , and the Noune from a Vorbe . So that as in nature there is onely the Masculine and Feminine sex , each having its difference , ( and regimen being a mishape in nature ) so here these two sexes a Noun and Verbe .

Rule 3. Both have two Genders , Masc . and Feminine .

This rule is generall for all tongues in the apprication , though not in the termination . For innalice , hee writes , shee writes ; the first is Masculine , the other Feminine , and yet there is no difference in termination . Even so in this Orientall tongue ( to speake the truth ) there is no more difference betwixt Masculine and Feminine in Verbs : then there is with us ; In the Pretertense ( of Ebrue and Calde ) the third person both Maseuline and Feminine are the same , for wheresoever you finde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paragogick it is Masculine , and when it is with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formative it is Feminine . Now who is able ( at the first aspect ) to see into the heart of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whither it bee paragogic , and superfluous , or formative and necessary . The second person Masculine and Feminine have both but one letter as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . The first hath but one termination , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and is therefore called common , which doth not detract any thing from what I say ; for the common gender includes both Masculine and Feminine under one termination . So likewise is the first and third plurall in Ebrue as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and the second plurall in Calde and Syriac as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Therefore the Masculine and Feminine gender in Verbs is to bee understood rather for application then termination , yet by the pricks ( whereof I shall speake in the Appendix ) there is I confesse more difference made , but in common speech there is not halfe so much difference made as is conceaved , as for instance when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is written with pricks the Masculine is lathasta the Feminine lathast , but in common speech whither it be to man or woman it is pronounced only lathast : It being cleare enough to the eye wither it be a man or woman that is spoken to . Also in the Nounes it is the same , as Malkeka , thy King ( to a man ) and Malkek , thy King ( to a Woman ) yet both are commonly expressed onely Malkek . And this distinction in dead things , as Sun , Moone , Soule , Day , Night , &c. is not materiall , for it will not alter the sence at all whither yea put them in the Masculine or Feminine . And hence it is that there are so many exceptions about it , so that in Buxtorfs Thesaurus yee have no lesse then 6 or 8 pages full of rules and exceptions about the gender . And in living things onely men and women are of that worth , to be accuratly distinguished , all the rest deserve not that honour . And againe that must bee a silly braine , which ( understanding the sense of the Nounes ) should not bee able to know whither the Verbe be Masculine or Feminine , whereas if it speaks of a woman , it cannot but be Feminine , and of a man , Masculine . Yet for the most part every Noune and Verbe that ends upon the third radicall is Masculine . A common gender and a neuter are without neid , this excludes and that includes both .

Rule 4. There is neither Active nor Passive extant .

I confesse it is otherwise laid downe by all the Grammarians that have written of these Dialects , except Samaritic , whereof wee have no Grammar necessary : in all the rest this is laid downe as very necessary . Nor do I deny it to bee naturall , but that in this tongue there is a certaine termination and changing of Consonants for it , that I deny . And the reason is , because it is so naturally sensible unto every one to feele , whither hee gives or receaves blowes , whither he smites or is smitten . So that if wee onely know the signification of the Verbs and Nounes , reason , nature , the antecedent and consequence , will easily shew whither Active or Passive must bee understood , although there be no distinction at all for it . Yet in the Appendix , when wee come to speake of accidentall things in this tongue , there wee shall have some more trouble , because we cannot be contented with ease , and that which is sufficient in our tongues for the very children ( as those that have not such a great quicknesse of reason and understanding ) will not bee sufficient for our high learned great Schollers , but they must have ( besides the Sun ) some petty little candles with them in their hand for feare they might misse the Exchange , Church , or Tavern at noone day . Or as if their legs would not serve them well enough to go abroad , but they must have go-carts ( whereby children learn to walke , ) with them in the street , for feare of falling . I cannot give a better comparison of the madnesse of all the Grammarians , when they ( forgetting their and our own naturall strength in such triffles ) make such a great matter to finde out , whither the Noun and Verbe bee of an active , or passive signification , as if nature had not made distinction enough to know whither a man carry , or is carried . And why should nature have beene so provident by the senses of every man to distinguish betweene active and passive , and yet that to bee esteemed nothing , except it have a speciall termination or punctation all along .

Rule 5. There are no moods in this tongue .

I deny not that there are in tongues an indicative , subjunctive , optative , potentiall , imperative ( and by all superfluously added infinitive ) yet as the most Latine Grammars extant did reject the old way of the former Latine Grammars ( who did imitate and follow the steps of the Greec Grammars , yet without reason ) in leaving away the oprative and potentiall mood , because of the same termination with the subjunctive , ( as in English I teach , the indicative , that I teach or might teach : the optative , when I teach the potentiall , the Verbe teach remaining without distinction in respect of these three moods , ) so here in this orientall tongue the subjunctive must be taken away , because no speciall termination for it here . The imperative ( as in all other tongues ) leaves the expressions of i , he , we , they , as unnaturall and unreasonable in commands , being don only to the second person , one or more ; Which unity is uncapable of distinction , and lesse , to be an accidentall mannen , or mood . And is therefore by me cald the commanding present ; and referred to the tenses . The Infinitive is in all tongues a Noun ; as in English , ( an ) act , ( to ) act , in this orientall tongue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mori , mors ; to die , a death .

So then there remaines onely one free mood , viz. the indicative : yet when there is no more but one , you neede not give unto it a title , ( the titles for the most part being given for distinction sake ) nor call it a mood ; as wee use not ordinarily the number one , two , three , in things but one in nature , as Sun , Moone , World , or Matter , a Booke , a Pen ; &c. saying one , when there are either more , or supposed to be more ; one God , one Booke . Hereby gaining a shorter way towards our purpose by cutting of that whole long street cald mood , wee fall directly into the next street cald tenses .

Rule 6. Tenses or times are only three ; present , future and preter .

The present or first position of a time in nature is either commanding some body , or declaring . Which cannot bee but to the second person onely , one or more this is of three persons expressed either by the future or preter , or by the Noune agent with the verbe substantive . The future hath its temporall distinction by the first or third radicall of the 1. 2. or 3. personall Nounes singular or plurall , prefixed before the root . The terminations of the present remaining here , because it gives the being unto the future . The first of both numbers , the second masculine singular and the third singular ends upon the third radicall . The second Feminine singular here as in the present , upon y , the 2 and 3 masculine as the second masculine plurall in the present upon u. The second and third feminine plurall as the second feminine plurall upon n. The preter ( under which is comprised imperfect and plusperfect ) as nicer distinctions of the time past , the perfect expressing both sufficiently , because reason will distinguish , where the eye reaches not , either for want of a distinct object , or defect of its power . In Syriac , most frequent , in other dialects now and then the preter with the Verbe substantive makes the plusperfect , and the Noune agent with the Verbe substantive , the imperfect . Yet such a constancy is not here to be expected or that the imperfect may be plusperfect , or both to have that verbe substantive onely for fashion , as a certaine emphaticall confirmation of the thing past , as sufficient or its 1. or 3. radicall by the Arabians before the future , a certaine emphaticall confirmation of the thing comming . The termination it hath is t in all the singular of all persons and genders except the third Masculine which ends upon the third radicall ; the second Feminine doth frequently put before the affix personall letter a y paragogic , as in Ebrue there is in the 1. singular . The third plurall hath an u in both genders , ( the third radicall of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying two or more , ) which , u hath bin already in the present and future . The second plurall hath t as in singular with that paragogic m from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Masculine by Ebrue and Arabic , and in the rest of the dialects with n the Feminine with n from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 throughout . Whereby Calde , Syriac , and Etiopic takes away that distinction betweene Masculine and Feminine , as we have also examples in the Ebrue Bible , m for the Feminine and n for Masculine . The first plurall with the last syllable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nakhnu , we . All these Letters and. Syllables put behinde the root .

Rule 7. As persons are three , 1.2.3 . So numbers are only two , singular and plurall .

There are ten or 12 personall , and as many numerall Nounes , the catalogue whereof ought not to be set downe in the Grammar , because what can be said of them must bee done in the Dictionary ( under their proper root , ) which hetherto hath not being observed , and thereby the Grammarians become big and confused by heterogene all and superfluous things . The personall Nounes are otherwise cald Pronounes , and have made almost ( by all Authors ) a seperate part of speech . Which if according to reason , why was not the same done for the numerall Nouns , viz. 1.2.3 . 4 5.6.7.8.9.10.100.1000 . Person and Number , number and person having the same right in a Noune and Verber . And if the Nounes of person make up a part of speech , then the Nounes of Numbers should do it likewise , and then there would bee made 19 , ( or one being added unto the 19 , I spake of before , 20 ) Or if the numerall Nounes make no part of speech , ( as no Grammarians have allotted to them ) the personall Nounes make none neither , the former being justly left away by all , the last by many . Here in Analogy they are both to bee made mention of so far forth as there come any certaine severall letters from them , to serve in their steed retaining the signification of the whole word . And that shall be done in the following rules of letters . So that we see , the Nouns do not onely denote the third person ( be they personall , proper , or appellative , as Grammarians conceave ) but also the first person , if the speaker speakes of himselfe , as there are in all tongues infinite examples of ; or the second , speaking to some other present or absent supposed to be present , whereof as many examples may be shewen .

That the present commanding , otherwise cald the imperative , is onely found in the second person , I said before ; and that all the three persons of the present declaring were made good by other wayes in the future and preter , ( an extravagant way from all Europe ) or by our wayes in the Noun agent with the Verbe substantive , I said also : and that future and pretertenses have their three full persons ; it being without losse or gaine whither yee begin from the first , and so goe through the second unto the third ( as for the most part the Grammarians set in the future ) or from the third ; and so passing through the second unto the first , ( as for the most part Grammarians set in the preter ) or whither you begin both alike from the first , or third ; or change it so , that yee begin the future from the third , ( as , some did , ) and the pretertense from the first as others , for that , or this order , will not alter the case .

Of the numbers there is more worke , viz. whither there bee not three numbers also , as well as three persons , viz. singular , plurall , and duall , ( as all the Authors affirme ) I answer no , 1. Because onely one and the same letter serves for the duall , that doth for the plurall , it being one and the same numerall Noune , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which fignifies two , or more from whence the third radicall being cut off is imployed instead of the whole word to forme the duall and plurall . 2. Because that in the very personall Nounes there are none distinct for the duall and plurall , in the second or third person . 3. Ebrue , Calde , Samaritic and Syriac with Etiopic , have it not in Verbs . 4. Syriac , Samaritic and Etiopic have it not in Nounes . 5. Because the same letters , which in Arabic make the duall in Nounes and Verbs , makes the plurall in Ebrue , Calde , &c. 6. Because there is onely singular and plurall in the most of our European tongues , Greec seeming to have the duall , but the examples are so few in respect of the plurall , that you will say it is either superfluous or ridiculous . The n , which in Arabic is joyned unto 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Greec to o , or on , is paragogic .

Rule 8. Masculines are for the most part the Names of , 1. Men. 2. People , 3. Mountaines , Rivers . 6. Moneths .

The names are either proper , or appellative , therefore wee understand here not onely the proper , but also the appellative names of Men , &c. 1. Men as Adam , Qayin , Hebel , Set. A King , A Duke , A Prince , A Freeborne , A Slave . 2. An Aegyptian , Ebrue . German . Frenchman Spaniard . 3. Carmel , Hor 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by way of Excellency knowne only by the appellative name , the Mountaine , for that signifies the name Hor , from whence the Greec 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifying a Mountaine . 4. Fisôn , Gihún , Degel , or Deqel , or Hiddeqel , and Frât , ( not Eufrât ) the foure rivers in Paradise , or Garden of pleasure . 5. Beginning from March , nisan or Abîb , April Ayir ( others reade iyyar , but falsly ) or Avir , whence our name April . in the Bible sirnamed sîv . 1. Reg. 6.1 . May shivân . June tammûs a name onely occurrent by the rabbines taken from the Latine name Junius by putting i for t , and ni in m , mistaken in their writings and copies . July , Ab. August . Elûl . September Etanîm , or Tisri . October Bul , Mercheshvân . November Kisleu . December Thebet . January Sbâth . February . Adâr .

Rule 9. Feminines are for the most part the names of 1. Women , 2. Countries , 3. Cities , 4. Any opposite part of the World , or things .

1. Women , Hawa , Ada , Zilla , Naamah , Noemi , Rut , Rahel , Leah , Bilha , Zilfah , Sharah , ribqah . Hannah or Johanna , or Anna. Fninnah or Margret , &c. Wife , Mother , Daughter , Queene , Princes , Midwife , concubine , &c. 2. Egipt , or Misr . Persia , or Fars , Media , or Midyan , Arabia . 3. Babel , Kharân , Somrôn or Samaria , Yrikho . 4. The opposite parts of the World , South and North , East and West , of things . two hands , feet , legs , shouldiers , armes , eares , eyes , knees , cheeks .

Yet some of them are to bee found in Masculine also .

Rule 10. By termination , any words ending on the third Radicall are Masculine .

Except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

All these I have taken out of that excellent learned Mr. Buxtorf his great Grammaticall treasure p. 73. 74. 75. 76. 77. 78. ( Whereof the most part are of both genders , and many of them onely feminine . The reason whereof leyes in the two rules going before . The significations of them you may finde there , or in any Dixionary . I was therefore so large with them , because the same holds in Calde , Samaritic , Syriac , Arabic and Etiopic . Nay of all these you will finde the most part in Arabic ( which Dialect of all these six is unto us the best known , because the fullest of books ) first agreeing in the same gender with Ebrue . secondly , in the same variation of the gender , thirdly , not onely generally in other words , besides these occurrent in Scripture , but even in all these reckoned up , there being not one of them not to be found in the Arabic tongue , ( as yee call it , ) or Dialect . And further if that the other words which are ordinarily Masculine and ending upon the third radicall , should be found in Arabic , Syriac and Etiopic at a variance from the Masculine towards the Feminine , as there are many , that you may wonder the lesse at it , having in the Ebrew Bible it selfe the same variation . Finally , that yee learne hence , not to stand so highly amazed at the frequency of these and other excepted words , nor thinke , that you dare or cannot go without stumbling through the Ebrue Bible or whatsoever , Calde , Samaritic , Syriac , Arabic and Etiopic books because of this great block , but rather learne hence to judge , that even this multitude of exceptions demolishes that distinction of Masculine and Feminine , and these two great Mountaines of Grizzim ( not Gerizzim , or Garizzim ) Deut. 11 : 29.27 : 12. Ios. 8 : 33 Jid. 9.7 . and Ebâl , Deut. 11 : 29.27 : 4.13 . Ios. 8 : 30.33 upon which formerly it seemed the blessing and curse were put by the former Grammarians .

Rule 11. Feminine hath a t 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after the Root in singular and the Letter of the plurall , and sometimes by accident an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent .

In these the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t is servile , and not radicall ; and yet this servile is not constantly Feminine neither , partly in singular as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 partly in plurall , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; and all the infinitives with the third radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are many times Masculine : and yet is that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 t servile , and they are also otherwise frequently Feminine . So also ending on a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent , as the same word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before , written with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , item , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , because all these end on the third radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent by accident in place of the third radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which is cleare in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and severall others . Now because it is so full of difficulty , to distinguish 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servile from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radicall , and also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servile from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 radicall , and the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paragogic , ( being then for the most part Masculine both in Verbs and Noanes , ) from the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 necessary and formative , these distinctions being so full of difficulties , that not onely the greatest Grammarians of the Christians , ( but all the greatest Masters of Yishrael , among whom the Massoretes are by no meanes of the least ranke ) did so frequently stumble at , that it is a wonder to behold ; and observed partly by some others of them , and partly by the Christians , and there are dayly many discoveries more about such mishaps . And why should wee chide and trouble young Schollars , when they did not know the distinction , or that they should know it , or else go no further . That hath bin the crosses , and exceeding great stumbling-blocks , which those blockheads the Jewish Masters did lay in the way for themselves and us ; and yet their authority is so highly cried up . The same is true ( in Syriac and Calde ) of the words ending in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 naturall or accidentall , of a hard taske to be demonstrated , and proved to be this and not that . And God be praised , who raises us out of the dust , by opening unto us the eyes of the vanity of this terrible bufinesse , and Babel . And I hope , I shall have hereafter in some Latine books fuller and larger occasion , to answer unto severall doubts arising in Scripture , & elsewhere by not greatly regarding the Masculine and Feminine Gender , which I will gladly performe , if God will spare mee my life , and great learned men will bee pleased in the meane time to set themselves on that labour , as to seeke together all the doubts , which either are all ready made in the behalfe of the Gender , or themselves might bee able to make , so that sparing that labour ( which otherwise I could performe as well as they ) I finding it ready and done unto my hand , may the easier go through the resolutions thereof .

Rule 12. Any of the Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are for the most part the note of the plurall number .

This rule is to be understood to hould . 1. In the duall , ( which as we said before appartains to the plurall . ) 2. Both in Masculine and Feminine as well of Nounes as Verbs . 3. Both in present , future and preter . 4. With or without the affixes following . 5. That they are frequently cast away in all these Dialects , as I said in the 14 Rule of Etymology . And than in books without poynts there is no difference betweene singular and plurall , whence is to be seen , that that distinction is not so constantly observed in this tongue , as wee imagine . And therefore wee must go higher , to wit , unto reason ( led by the signification of the word , the Syntax , Retoric , Logic , Fisic and Metafific . ) And if you thinke to shun it here or there , yet you must resolve some time or other to step forward thereunto by your own reasonable strength , because all these letters will faile you in many particulars . And is it not better to do that willingly , which otherwise you will be forced unto ; and to do it quickly , when it is so that you must do it , not being able to avoid it , and when yee have done it , will give you a great joy ? viz. that yee are rid of that infinite toyle of the pricks and poynts , whereupon you set your hope as upon that which would lead you through all difficulties and doubts , though as yet they never performed any such thing in matters of consequence , ( where your reason could not have led you thorough without them ) but only in easy things , where reason would have done you as good service , and that with as much ease too ; But if it bee so that yee did never ( and as yet are loath to ) try your reason , nor will grant that those ( which have done , and do use theirs , ) can see as much nay more with reason ( though without these pricks ) than you without it ( though having them . ) I say plainly , you are no reasonable Creature .

Therefore these following Nounes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are ordinarily plurall ( and so without anomaly ) and so Aquilas ( in his Calde Parastase ) renders them . And yet Rase or R Slomo Yarkhi takes them all for singular with a yod superfluous , as hee writes upon the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Es. 20 : 14. which is with a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 movable , because the letter before it ( as it is also in all thother Nounes ) hath a fatah sounding , ay : And so Buxtorf hath it in his Grammar and Concordance ; yet in his great Bible , as also in the King of Spains Bible , with the interlineary translation of Pagninus the letter before it hath a zere e , whereby that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 comes to bee quiescent : the Masoretic note 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that it is not found in Scripture any more is true , whither yee poynt it with fatah or zere . Therefore I pray answer mee to one question : doe you thinke , that the Bible is now utterly spoyled , because it hath a zere and not a fatah ? if you do , then let all Buxtorfs , the Kings of Spaines Bible and many other Editions , ( which I doubt , will not have observed this fatah ) be burned , nay if yee will be so zealous , and punctuall , we shall not leave one Bible in all the World , which would bee the ruine both of Jewes and Christians . Or if you thinke , that you cannot understand that place , except it be pointed with a fatah , who doe you thinke is in the right Aquilas or Rase , Buxtorf or Aben Esra , for hee will also have them for the most part to bee singular , which hee makes very plaine by shewing that the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shaday is joyned with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bo an affix singular in the 96 , Psa. 12. vers and that by that generall Grammar rule , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent , doe alter among themselves without changing either the Root , signification , or forme of the word , whither singular or plurall , &c.

Now if others as Rase say , it is a yod formative and not superfluous , they have as much reason . And besides 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the first word in the first Psal. in Ebrue , and Calde ) in Arabic are both pricked with a farah , and is set by all the Arabic Grammarians for the singular feminine , vix . A blessing , goodnesse , felicity prosperity , And where is than that filly observation of a Ebrisme , blessednesses in the plurall So rendred by men , that are not throughly grounded in this Orientall tongue , but sing and prate like Parats , never learning well that which they were taught ; So that you may see either of these three letters are the note of the plurall , yet with this caution , 1. That you must not bee punctuall upon the poynts . 2. That yee must not bee punctuall in saying it is either the plurall or singular , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is added . Whither it bee a superfluous or formative 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and finally , whither it bee the third Radicall , or ( that being cast away ) the yod servile : but rather bee content . 1. To reade it as it pleaseth you . 2. To understand it in either number , singular or plurall : and if the sense wil clearly have it , to be singular , then let it be so , if plurall , then let it be plurall , and that will make an end of many thousands of questions and disputes , or endlesse doubts .

Rule 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is for the most part ( and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also sometimes ) put after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formative or superfluous in singular , and plurall .

This 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is constant in Calde , Syriac , Arabic and Etiopic , in the duall and plurall number , but in the Ebrue the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is more frequent , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with divers others ; yet many times you shall finde them in the Ebrue Bible with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 even as they are in the other Dialects , as for example 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and compounded as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Benyamyn a Sonne of old age , Gen. 35 : 16. as it is exprest Gen. 37 : 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

This paragogic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is therefore . 1. After 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the duall , and Plurall of Nounes , 2. After 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the plurall of Verbs whither present , future or preter : and in the Arabic after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formative of the plurall as well in Nounes as Verbs as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ragilûn men . 3. After 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the duall Number of Nounes and Verbs in the present ( or imperative Mood ) and future Tense of Arabic . 4. After 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the singular present and future .

〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Is onely in the Noune duall and Plurall ( ending in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) in the Ebrue Dialect ; Now because these mems & nuns are only additions , it makes no anomaly , when they are left out in any of the Dialects : but on the contrary the irregularity lies in these superfluities , and the regularity or Analogy in taking them away , as they are most commonly but not alwayes ( in such Nounes as follow a Noune of relation to the forgoing ) in Ebrue , and Calde : but indeed in Syriac and Arabic it is not considered , as being esteemed an unnecessary observation . And so wee have in Ebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 twelve : the Mem remaining in the former word two whereunto ten hath relation to make up twelve , hereunto are to bee referred two personall Nounes , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bee , shee which have in the plurall Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 you , Masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feminine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they or both , with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paragogic . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hemmah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hennah ( and also hinneh ) looke them there : yet in Calde , Syriac and Arabic , nay also in Ebrew this distinction of gender is not observed by mem and nun ; mem being now and then found in Feminine , and nun in Masculine . The reason is because they are onely additionall letters and not formatives of the gender , for the distinction thereof is not observed so strictly in this tongue .

Rule . 14. In place of the plurall number ( as in all tongues , so in this oriental ) the collective singular , are used .

The collective Nounes and Speeches , to wit , when the singular Noune or Verbe is put for the plurall , are naturall in all tongues . And are either in the same tongue , or in translations into any other tongue , rendered by the plurall . As for instance . Worke Gen. 2.2 . in the new Testament worke , Ebr. 4 4. and againe the singular Psa. 95.9 . in the new Testament , workes Ebr. 3.9 . Him the people . Exod. 7.8 . the Lxx , and Acts 7.34 . them soule Gen. 12.5 . Lxx every soule , dweller Gen. 4.20 . Lxx dwellers . Heart Psa . 95.8 . hearts Ebr. 3.8 . Jebusite Gen. 10.16 . ( Aquilas in Calde ) Iebusites : parable , Psal. 78.2 . parables Mat. 13.35 . ( In Ebrue both fingular and plurall , because the fignification is plurall as man , 1 Cor. 10.1 . men , 1 Sam. 31.1 . Jebufite the inhabitant 2 Sam. 5.6 . inhabitants . 1 Cor. 11.4 . enemy , 1 King . 8.37.44 . enemies 2 Cor. 6.28.34 . spear , 2 Ki. 11 , 10. spears . 2 C. 23.9 . ship . 1 Kioto . 22 ships , 2 C. 9.21 . dweller . 2. Sam. 5.6 . dwellert 1. C. 1.4 . wizard 2 C. 33.6 . wizards . 2. Ki. 21.6 . so tree Gen. 3.2 . for trees . And figtree in Ebr. alwayes singular , in the English translation is seventeene times rendered in singular , and foure times in plurall , viz. Deut. 8.8 . Psa. 10.33 . Ier. 5.17 . Hos. 2 : 12. ( but that place Nahu : 3.12 . speaks not of the tree , as it is falsly rendred , but of the fruit , of the figs themselves , and contrary Num. 20.5 . the fruit is falsly taken for the tree , as it was rightly taken , Deut. 8.8 . ) Leafe Gen. 3.7 . for Leaves . And an infinity of such examples more , in all Dialects , in all tongues in our English as frequent , as elsewhere , if it please you to observe it .

In the Syriac and Arabic dialects ( because in both there are the collective Nounes as frequent , as these pluralls ending on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Masculine or Feminine . ) Those that did formerly put the points unto certaine books , did adde two points as a signe , that it should and must bee taken in the plural , notwithstanding it be singular by forme . But what must bee done where the poynts are not added ? Truly I would not alwayes rely upon him ( in poynted books ) that hath I know not what skill in the tongue , nor in unpointed bookes despaire of my owne reason , but to use that well I would bestow all diligency , to learne a great quantity of Nounes and Verbs with their significations , and that my greatest study should fiercely fall upon the New Testament , thence to the old ; thence to other Authors . In Arabic there hath bin the greatest puzling about this plurall number in the Nounes . And there things were set downe so obscurely , partly by the Arabic Grammarians , who are exceeding large , and unskilfull in this worke , partly by the Christians , as Erpenius , Guadagnolus and some others , that it may bee thought , they left more to bee cleared up , than they cleared in the Arabian method , because they gave us their termes , and titles , which are so strange , that no body knowes what to make of them , some Nouns were sound , others broken , whereof no sound sense can be made at this very day in all England , unlesse it bee by three or foure learned men . The businesse is ; what they cald sound , there those three letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were extant in Masculine or Feminine , and do follow the common road of this tongue : and that was easy to bee understood , but what these broken Nounes were , none did understand . I say they are collective Nounes , singular by termination and plurall in fignification . Erpenius sets downe 22 formes of these collective Nounes , but that is a superfluous toyle ; because the easinesse of learning them , lies not in knowing their formes , which are the same with the sound Nounes , which in fingular termination have but the fingular signification , and not plurall ; 2. one sound or common singular , having two or three collective singulars of divers formes , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 an ey pl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a servant 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Sea . pl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; nay the same 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without pricks is a collective plurall , and what distinction then ? 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a witnesse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , a soule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Boy whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maid Es. 7.14 . The collective is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( the same in outward forme with the Feminine a Maid ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Here you may say , alas how shall I get out of that mingle mangle of a Boy and Mayd , many and one . I shall helpe you shortly , stay a little . Therefore here the knowledge of formes nothing helps us , if you know the fignification of every Noune and Verbe , you have before you in the Text. I warrant you , as our English translators could translate Figtrees in plurall in foure places , notwithstanding the Noune bee singular in Ebrew , even so they could do in hundreds of other places , understanding the word and context , and seeing by reason , that the plurall must bee understood ; and that not onely the English translators , but every one that did medle with the translation of the Bible either in part or wholly , or did make observations upon the translations ; so may you ( or any body else , that hath reason ) see well enough , when the Text desires singular or plurall , bee they never so much confounded by the termination . And yet here the Arabic Dixionares already extant , and which are to come abroad do helpe and are to helpe you , telling you in every root these formes , wherein besides the common singular the collective plurall are extant , and that is enough . The Masculine or Feminine sex is cleare by the circumstances in persons , and in things is not very necessary . And here yee must know , before wee part , that all these collectives are Feminine , and the refore construed constantly with a Noune or Verbe Feminine singular .

Rule 15. The personall Nounes do yeald one , or two of their Letters to stand in place of themselves .

For the composition of words ( therby to avoyd the multitude of words which would otherwise ensue , by frequent repeating the whole Nounes ) here is common that contraction which in other tongues is now and then begun , but not finished and constantly used .

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 any I or me yealds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely in Ebrue , Calde , and Samaritic , but also in all the other Dialects , notwithstanding the third radicall as well as the first bee 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , they retaine the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or the syllable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to denote the first person .

2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thou ( in singular ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masculine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feminine yee ( in Plurall ) yealds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third radicall in singular , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masculine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feminine in plurall ; which being to signify not the personall but possessive Nounes , as in singular thing , in plurall yours . For distinction sake changes the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , he , his , him shee her , it , or its , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feminine ( in plural ) doth yeald in singular either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or both , in plurall they remaine as they are .

4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wee , us , yealds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . our , ours .

5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that , which , hee , who , by casting away the first ladicall Aleph , ( according to the 14 rule in in Etymology there remaines 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third radicall whereof ( viz res ) being either left out in writing , or cast away their remaines onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the beginning of divers words in Ebrue , Calde and Siriac .

6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Masculine and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , feminine : this , that , these , those , theirs , them . yeald 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yealds 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the Dialects yea many times it remaines entire in the Bible ( but in Arabic most constantly ) as Psa. 2.7 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the truth Ez. 13.11 . 13.38.22 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pearle , metaph : the haile as big us pearle , compounded of that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 extant in Yob . 28.18 . and sundry other examples . The Iewes using constantly ( insteede thereof ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Etiopians 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , the Caldeans and Syrians , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Rule 16. Some other words most frequently used in speech do the fame .

1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vau a hooke ( of the first root ) signifyes to attend , to long or desire or wish for joyning , comming . fetching ; the first letter there of being put before a Noune or Verbe signifying : and , but , both , for , if , and if , namely , or , that , that is , that , which , then , therefore , who and which . To be briefe it denotes all the Greek and Latine conjunctions of whatsoever signification ; whereby you may see the playnnesse of this tongue and the easinesse to know how yee shall tender van in this or has place , it being absolutly left unto your reason , wisdome , and learning so that if you tender it ill the fault is not in the difficulty of this tongue , but in your selfe , viz. your ignorance , and onreasonable discretion .

2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈…〉 ( of the 420 〈◊〉 ) signifyes to lodge , yealds the first better which is put onely her sore a Noune , ( never , before a Verbe ) and denotes the greatest quantity of prepositions , I will set them downe here in Latine ( you may put them into english at your leasure ) ad , ante , spud , comra , cum , de , e , ex , in , inter , intra , juxta , per , prope , propier , &c. whereby you may see againe the easmere of this tougue .

3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 koh : or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ki: so , why , ( of the , 3201 root ) it signifyes to cleare , it yealds the first letter and puts it for the most part before a Noune very seldome before a Verbe , it denotes ( from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) sic ut , quod , uts , sicut , sicuti , silicet ; ( and before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) si , nisi , quia , liun , 〈◊〉 quom , quamvis , nam , certe , &c.

4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Min , of from , ( of the 4232 root ) it signisyes gratiously to give and take , and is placed before any Noune , never before a Verbe , and should bee written apart as it is constantly in other Dialects ; onely the Ebrews delighting in a compendious way of writing when they put it before a word do alwayes cast away the nun , ( whereunto they seeme to bee cruell enemies ) and in compensation of it do double the following letter , which sancy cannot make Ebrew a tongue apart notwithstanding none of the other Dialects do the same , which is easily enough observed . 1. In regard all the other dialects disclaime it . a Because reason shewes it not to bee a compendium of such value as to bee worthily esteemed a principle or a rule , ( as some Grammarians have made it ) whereby to seperate Ebrue from the other dialects as if it were a tongue a part , and more accurate then the rest .

5. In Arabie ( besides these foure ) there is an other word , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 suf , ( from the 7215 root ) signifying , further , certainty , and is set either whole before the future , ( whereby to restraine it to the determinate signification of a future because otherwise it would bee now and then taken for a present , or preter . ) or the letters su , or s alone , or f onely , signifying further , then , and relates constantly to something which went before , whereby it differs from the plaine vau , which is onely a pure conjunction .

Observation .

From hence came the occasion of those 11 servill letters , which the Grammarians constantly take by meere accident to be radicall . whereas on the contrary wee see them to become servile meerly by accident , viz. upon occasion of the junction of some particular , the most frequent words in this tongue with others lesse frequent , and that in a contract manner . And yet neither are they just 11 , for there are two more , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nun and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fe ; and in the 19 rule of Etymology wee had , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 res , in the twntieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 khet , and I am certaine all the Letters of the Alfabet , none excepted , will in such respect bee found servile .

Rule . 17. Nounes and Verbs are distinguished into 7 degrees or orders of an externall forme , and internall signification .

The first order is presented onely by the third radical , ( the serviles of present , preter , and future , as also of certaine Nounes are not to bee reckoned here ) so that naturally there are no serviles betweene them , but all the servils are either after , or before the root , except a superfluous vau betweene the second and third radicall in present , preter , and future .

The second order is the same with the first , onely that it hath the second radicall twice pronounced , and if not twice written , compensed ( with an invention called dages and Teshdid , ) which in Ebrue is onely a poynt in the middle of the letter , to signify an emphaticall expression .

The third order is the same , onely with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( or some one of them ) put in betweene the first and second radicall .

The fourth order is by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 before the root in present , and pretertence ; but in future that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is never , ( but the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is sometimes ) expressed , and when neither he nor alef is expressed , then that order ( in the externall forme of it ) is like unto the first , unlesse vau and yod be now and then put in betweene the second and third radicall , or when the second is alef , vau , or yod , the yod constantly appearing .

The fifth order is the same with the second , onely that it hath 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prefixed , yet in the future that hee and alef ( except it bee alef in the first person ) do constantly fall away , and we see by the taw , that the taw is onely the characteristicall letter of this order , because constant in all tenses .

The sixth order is the same with the third onely observing the same things ( in generall ) that are to be observed in the fifth order .

The seventh order hath nun prefixed before the root ; either alone or with the same hee or alef , put before it in the present and pretertense . By the Jewes the nun is not expressed in future , and present , but then the following is for the most part doubled by compensation . The Arabians doe constantly write it , but onely when the first radicall is a nun also , then they write it not , but in stead of it , they double the radicall nun with a marke called Teshdid .

Rule 18. Besides these seven there are six other orders , which because more rare , I put asunder .

The eigth order ( but the first of these six ) is knowne by putting taw after the first radicall ; but when the first radicall is a taw ( whither naturall or taken in for sin , whereof is spoken in the 17 rule of Etymology ) or alef , vau , yod , when any of these is the first radicall , it is cast away , and the servile taw doubled instead thereof .

The ninth order is the very same with the first , only that it hath the third radicall doubled either by setting the letter down twice , or else by that marke called Dages or Teshdid .

The tenth order is knowne by putting 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i st ( an old Arabic and thence a Turkish word signifying desire ) before the root ; the alef is put away in the future Tense , excepting onely in the first person singular , which will have it even as the fourth Order hath .

The eleventh order is the same with the ninth only it hath alef , vau , or yod , put before the third radicall doubled .

The twelfth order is knowne by putting a vaw ( doubled by Dages or Teshdid . ) after the second radicall .

The thirteenth order hath the second radicall doubled and a vaw movable put betweene it ,

In the 7.8.9.10.11.12 . & 13. Orders there is an alef superfluous in the present and preter , which ( as is said ) is cast away in the future ( but onely in the first person of the future , whereof it is formative ) as well as in the fourth , where the alef ( or he ) is the Character of the order .

Observation .

The signification and speciall respects of each of them in changing the orders belongs properly unto the Dictionary ( where it must and may bee set downe ) and not unto the Grammer ; it being altogether unfit and uselesse therein .

Rule 19. The termination of the present , future and preter Tense of any Number and Gender doth hold through all the 13 Orders .

This rule doth shew . 1. That there are no Moods or manners , as indicative , optative , potentiall , and subjunctive , as in Greec and Latine . 2. That there are not 4 , 6 or more conjugations in this tongue , as there is in Latine and Greec , where there are divers terminations not onely in the indicative , but also imperative and conjunctive , in active and and passive for those foure or more conjugations . All which is not here in this tongue , where all the Verbs through all the Dialects are formed after one generall , fundamentall , essentiall manner ; and the termination of the pretertense is the same for all Verbs through all the 13. Orders , the same in the future and present tense . Nay the terminatives of the present and future being one , there are onely two sorts of terminations through all the 13 orders for all Verbs , through all the six Dialects , one for the present and future , the second for the preter tense . In the present 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the third radicall , in the preter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the third radicall , so that it could not be almost more simple than it is , except that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 might have onely a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which would have beene enough , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely either 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , which would suffice . Nor must yee looke upon the Vowell , ( which wee doe not here speake of ) but onely upon the letters , neither that the third radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are sometimes cast away , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 changed among themselves , or superfluously added .

Rule 20. The same 13. Orders , belong unto the Nouns as well as Verbs .

That is the greatest task in this Orientall tongue , to finde out the signification of the Nouns according to those thirteene orders , whereof wee say the same , that Seneca did of the Latine Cases of the Nouns , not that every Noun hath them all , but that none have any more . To finde out the reason a priori , what this or that order signifyes in the Verbs is an easie thing , and what respect , proportion , degree or reason one order has to the other is easier to bee found then in the Nounes . And yet the same is in the Nouns also . Which ( as I promised ) wee shall observe as in the Verbs , so also in the Nouns , in the following Dictionary ; ( if the publick wealth and the private aide will sufficiently assist mee in that , which no Learned man , whosoever that hath any understanding in this tongue , and observes the obscurity in the translations of the most excellent places in Scripture , and which are framed by the Holy Ghost in a Poeticall way , ) can deny to be the onely way , whereby to cure all these diseases , wherewith our translation is burthened ( it being full of non-sense , and falsehoods , ) and to advance a more perfect , cleare , certaine , and reasonable knowledge of the whole tongue , ( which is not onely Ebrue and Calde , nor yet onely Samaritic , and Syriac , but also Arabic , and Etiopic ) both in the true Grammar and Dictionary , except our Ministers will preach and quote non-sense and falshood , and the Right Honorable the Lords and Commons Assembled in the High Court of Parliament , ( the expected Great Reformers of the Church ) will not have it otherwise . For many godly Ministers see and finde it well enough , that the translation is as yet very full of non-sense , and almost in every Chapter some falshood , nay very many pious , religious , and onely worthy Members of the Church of England do heartily and instantly wish for this worke , which is as yet not laid to heart , nor so much as once moved to the Parliament . God grant wee may become thankfull after such infinite mercies , and not lay aside , ( I will not say trample under our feete , ) that exceeding bright shining light of this holy tongue , which God has first allighted in our Neighbour Countries , where they did and doe labour heartily for it , spending not onely much labour , but money also in the midst of the War ; that they might have clearer expositions of the Word of God , than heretofore , and do print Ebrue , Calde , Syriac , Arabic Samaritic and Eticpic parts of the Bible , procure all forts of books in this tongue , entertaine the laborious schollars , nay the best Gentlemen , Princes , Earles , Dukes , States , and Kings have a delight to study or to promote these tongues ; and God blesses them and prospers their good and Christian duties and works ; whereas we might reape the fruit of their labour without labour , if we will proove living Christians .

APPENDIX OF ANALOGY For the Pricks and Stroaks . Rules 1. Any of the letters being cast away , are for the most part compensed , or as yet remaining by vertue of Dages and Teshdid .

IN the Orthography it is told us , that there are two conditions , that you must rely upon ( in Ebrue , Calde and Arabic ) to see the Dages or Teshdid expressed . 1. That the former syllable end upon a Vowell . 2. That the letter which is to have Dages or Teshîd have a vowell , or go to the following letter with a Vowell . If any of those two conditions faile there is no Dages or Teshdid to be expected , and if it be there , it wants almost all its vertue and power . Yet yee must not expect to finde this Dages constantly in any Manuscripts without pricks , and yet you will finde it in some places of those Manuscripts that are written with the least care . And therefore it must be denyed to the Samaritic , Syriac , and Etiopic in some measure , because they have not written it , except in Syriac now and then , and in some measure yee must confesse it to be not onely in Syriac ( for if it bee but once written in the booke , it is enough to demonstrate that it is extant ; ) but also in Samaritic and Etiopic to . Wheresoever you finde it in Ebrue , Calde and Arabic , you will either finde it ( or else must understand it to be ) in Syriac , Samaritic and Etiopic . The profit of this Rule is ; that it takes away all these anomalicall examples , in Ebrue Syriac , Calde , and Arabic , where any Radicall or servil letter is compensed ; for than that letter is yet extant , it being onely a compendious way in writing , not observed in all places or Dialects . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 at thou , in Syriac and Arabic ant , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mibbne , n Syriac and Arabic min bne .

Rule 2. The Dages or Teshdid is either characteristicall , eufonic , or superfluous .

This Rule is by all Grammarians given in Orthography , where it is not proper . For I would onely know of them whither a beginner bee able to reade Ebrue , &c. without this distinction ; or whither he must needs know it ? I am sure hee may read Ebrue , Calde Syriac and Arabic without it . And why than must it bee put there , where nothing is taught , but onely that which belongs to reading . Tell the beginner , that Dages and Teshdid double the letter , and thou hast done all that is needfull in Orthography . But as for Analogy , here these differences , ( if there bee any ) which expresse the inward nature of it , are to be set downe . And for that purpose , the Grammarians have allowed unto Ebrue and Calde , a compensative , a characteristic and an Euphonic , whereunto R. D. Qimhi in his mielol puts one which hee calls Atemerakhiq , a forraigner , stranger , comming from forraigne unexpected , unprovided way of reason . The Eufonic is by Erpenius subdistinguished into Deltale , Lambdale and Initiale . Deltale is the Teshdid upon the letter t after the letter d without a Vowell . Lambdale is upon the teeth and tongue letter after the letter l in the personall Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( ille , a , ud ) without a Vowell . Initiale or that Teshdid written upon the first letter , is onely upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 when the letter n is the last without a Vowell in the foregoing word , either expresse or in the Vowell , an , on , in . And thus much they say .

I give my judgement thus , that I esteeme , the title of compensative to bee superfluous , it being the nature or intention of all the species of Dages and Teshdid to compense the letter before , left out in writing or pronounciating , with doubling of that following letter , that hath a Vowell .

The characteristic is onely that which is written in the second Radicall when the first is not cast away ; and that both in Nounes and Verbs in the second , fifth , ninth , and eleventh order . Now this is also compensative , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are onely for a compendious writing contracted into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , not for any vertue residing in this Dages or Teshdid . Whereby is to be observed . 1. That the title of characteristic is not necessary . 2. That this doubling of the second and third radicall is a meere accident . And therefore in thousands of Ebrue , Calde , Syriac and Arabic words left away . 3. That the doubling of the second or third radicall dependeth upon the pleasure of the Reader 4. That leaving the Dages or Teshdid out of the second or third Radicall the first , second and ninth Order hath one and the same externall forme ; and hence it is that there are so few examples for the ninth order in Ebrue , where notwithstanding there are some . 5. The same reason may bee given for Syriac where there are none , because Dages is almost never written . 6. That there is no essentiall alteration in the signification of the word with or without the Dages or Teshdid characteristic . 7. Why some word have the same letter doubled , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yisshakar which is now in the Ebrue Bible 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not to bee read yisshashkar ; the name of the fifth son of Jacob by Leah . And so in many other words . 8. That this doubling of a letter is used in every tongue ( as well as in this primitive , ) where a man will expressesome emfaticall pronunciation . 9. That a man may easily adde such an emfaticall pronunciation unto the Ebrue , when hee observes the matter , as Jud. 14 : 6. of Simson when hee with force tore in peeces the Lion . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the punctatours considering , ( to expresse that force ) did write the radicall twice , or which is the same , did prick it , to be pronounced twice . And so far of the characteristicall dages or Teshdid

The Eufonic is no new species of Dages , or Teshdid , because every one of them are for eufony in the sweet pronunciation with an emfaticall expression . Here is to bee observed that the Grammarians call that Dages or Teshdid ( in the third radicall eufonicr which I call characteristic , Erpenins compensative . Compensative and Eufonic are generall names , appliable also to the characteristic . Therefore is it not to bee esteemed , as if I were at variance with them . That which Qimhi cals Ate merakhiq , is also eufonic . not contradistinct unto it ; and is the same , which otherwise the Grammarians call Dages lene in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 b g d k f t , when the forgoing word ends on a Vowell with or without an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent intercurring . As for instance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hayahbbayyôm , which quiescent h doth nothing against that eufonic joyning of these two words by this Dages , falsly cald lene : and this Qimhi calls atemerakhiq , when it is in any other letter besides bgdkft , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Mahzzôt Ashitalli Lamma Lo Higgadtalli . What neede is there to call this Dages by a new fancied name out of the Calde Dialect , when it is the same with that falsly esteemed lene ? Further that which Erpenis cals eafonic , 1. In 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 after 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that is cald Dages lene in Ebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saqatta or faqadta ) I call superfluous . Because it is of no purpose in the pronunciation of it . 2. After n without a Vowel in lvnmir , is the same with the other letters bgdkft , for if t after d without a Vowell receives a Dages or Teshdid the other five , viz. bgdkf in Ebrue and Calde , and six more . viz. lvnmyr in Arabic do so also . Ergo that lene is not only in six , but 12. letters . And if it be not lene but forte in Arabic , neither is it in Ebrue , but forte . 3 five letters more ( besiders some of those 12 ) have it after l ( of the personall Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) without a Vowell . Ergo summa summarum , that Dages lene , or superfluous is in 17 letters if yee will pronounce the letter before , which by the Arabians is not always left away , as Erpenius and others teach .

Rule 3. There is a certaine Analogy of the five Vowels .

The paradigmes of Ebrue , Calde , Syriac , Arabic , and Etiopic in Nounes , and Verbs made with the Vowels or pricks , will give these particulars 1 That you may observe in every Dialect which letter hath a Vowell , and which hath not . 2. Whither it hath a , e , i , o , or u. 3. That the uncertainty of them in the severall Dialects doth shew their fallibilty . 4. That the rules in Ebrue , Calde , Syriac , Arabic and Etiopic are too many . 5. That Arabic hath a Vowell on a letter , where Ebrue , &c. hath none . 5. and Ebrue , &c. hath it where the Arabic hath none . 6. That this generall variation ( when the essencialls are unanimous ) sheweth these pricks to be only accidentals . 7. That that rule or observation which sets downe diversity of Vowels , Accents , or Dages , in any of these Dialects for distinction sake , is not sound . 8. That it is convenient for beginners to know these paradigmes , as a helpe for hereafter to read without these Vowels . That there is some small accidentall agreement in these pricks in some certaine words throughout every dialect ; And therfore the Analogy of the place of these pricks , ( that is , either this or that Vowell stands for the most part in this or that dialect ) is to bee set downe . 10. That this Anomaly ought to bee distinguished from the Analogy . And many such other observations , which may be deduced out from them by a diligent and industrious minde and memory . The speciall explication of every dialect I will set downe here as short as may bee , and give some reasons for these alterations , which I use , ( and have formerly introduced , ) to the end , you may observe , that I constantly intend and indeavour a facility .

Of the Paradigme for Ebrue .

OF the seven Orders of the Verbs and Nounes I have spoken before . These seven Orders become so many rather by the pricks , than consonants , or letters . In the present Masculine singular the second radicall hath onely a Vowell , and that threefould , a , e ( whereunder is comprehended i ) or o ( whereunder is placed u ) for the expressing whereof you have fatah , zere , and Holem in the poynt of sin 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . By this multiplication of the Vowell under the second radicall is taken away many hundred anomalicall observations extant by Buxtorf , and the greatest part of the Grammarians , who setting only fatah , the examples of zere and Holem must necessarily become anomalies . The same holdes in the future , and in the pretertense , so long as the accent is at that second radicall . So is it than , that the first and third Radicall for the most part hath not a vowel nor accent . The same variation of the second radicall , doth hold in the first and third , if it receaves a Vowell : the variation thereof will bee generally under any letter whatsoever , yet which Vowels are the most frequent in the Ebrue Bible , you see out of the Paradigme . Onely you must remember that this extends onely unto Ebrue , not to Calde , Syriac , Etiopic and Arabic . For in these dialects the changings and variations are a great deale lesse frequent , then in Ebrue ; as for instance , that the letter hath never a sva movable , but alwayes a Vowell : that the letter hath neither constantly a gezm or sva quiescent , but in many places in steed of that , a Vowell . So that all these petty observations , which Buxtorf and the rest have in a great quantity , concerning the Vowels ( not the letters ) and accents , are not considerable . Under the name of the infinitive onely in the first order there are expressed formes of a Noune , that you may see and observe the same multiplication in the following orders . 1. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 3. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 4. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. six with the qamez under the first radicall six with zere , six with Hireq . &c and in so doing wee have brought in the greatest part of all the forms of the Nounes , which are to bee found in qimbi his miklôl , and in Abram de Balmes , nay many of these also , which Buxtorf and other Grammarians thinke to be meere Rabbinicall and Talmudicall , not Biblicall formes of them , an opinion of no worth , because false , among whom there are many of those , which miklôl has as Biblicall formes of Nounes . And in truth , whatsoever Author teacheth and speaketh of the Rabbinicall and Talmudicall Dialects , and thinkes those formes and many other things do not belong to the Ebrue , and doth include the Ebrue into so narrow a compasse as the Bible , hee sees not that formes of words ( Nounes and Verbs , Frases and Speeches ) may bee Latine and of the true Latine tongue , though not extant in Cicero : and the same of Greeke words not extant in Demosthenes .

In this Paradigme of the seven first orders you may see the distinction of Active and Passive onely in the second and fourth Order , by the distinct prick under the first Radicall in the second , and the servile of the fourth Order . And according to the receaved rule and opinion of all Grammarians , the present passive in the second and fourth Order is left away . Yet the reason given by them , because it is impossible or at least improper in the passive to be commanded by himselfe , is false , whereas wee finde . 1. Nifqad to be for the most part ( as all Grammarians , agree ) the passive of qal , or the first Order , and yet it hath a present commanding or imperative . And it hath the same among the Arabians . 2. Hitpael or Hitfaqqed , Hitlatthas , the fifth Order ( by all the forgoing Authors the fourth conjugation ( ' is to have the active signification , and reciprocall ; and yet we finde many places of Scripture , where it is the passive ; nay the reciprocall signification is that which is both active and passive , as , I love my selfe , there I am the same man that loves , and is beloved : so that in this forme the Arabians looke more for the passive signification , then the active , using it almost constantly for the passive : and notwithstanding all this , it hath the second person of the present commanding or the imperative in singular and plurall , not onely in Ebrue , but also in Calde , Syriac , Arabic and Etiopic . Whence it is clear and evident that , that exception of the Ebrue Grammarians , that only Pual and Hofal ( as they call the second and fourth Order ) because pasive have no imperative , is false , I warrant you , if nifal & hitpaelitpeal and itpael in Ebrue , Calde , and Syric , and tefaal in Arabic may have the present commanding being passive , then pual and Hofal may have it to .

In the Nounes there is not that diversity introduced by the Grammarians , notwithstanding in all tongues , the Nounes appellative or substantive are of divers sorts , 1. The ability of the act , to write or drinke . 2. The act it selfe . Writing or drinking . 3. The actor , writer , drinker . 4. The abstraction of the act , drunkennesse , and by Analogy , writnesse . 5. The instrument wherewith is acted , ink , drinke . 6. The place appointed or accustomary to the action , whereunto in English for the most part is added house , place , room , yet in some words the very latine termination of it is taken as Oratorium , and Oratory , auditorium an auditory , so by Analogy printery , writery , drinkery . 7. The inclination in a person , drunkard , sluggard , by Analogy writard , or with a circunscription by adding the word Master , whoremaster , &c. 8. The abstraction of that inclination ; as wee say hardnesse , so drunkardnesse , sluggardnesse , writhardnesse . 9. Speciall Man , Woman , Husband , Wife , Father , Mother , Brother , Sister , Son , Daughter , Child , &c. 10. individuall , Adam , Hawa , Qayin , Hebel , Sêt , Enós , Ada , Zilla , Lemek , &c.

Now as all these are in many tongues clearly distinguished by divers formes , so were it well , if our Grammarians or the Jewes had done so ; but because they have not done it , therefore it followes not , that wee must leave it undon . And yet if this tongue doth not afford a cleare distinction of forms by this or that Letter and Vowell unto every sort , as wee see , other tongues do not , why should wee than be so mightily vexed with neere 350 , or 400 formes of Nounes , the greatest part whereof are set down by Qimhi in his Miklôl , the rest by others , as well Jewes as Christians ; or at least with those , 311. formes , or severall scapes of dwelling-houses of the Nounes , which are divided into 26 streets by Abraham de Balmes p. h. 8. li. 25. & 28. when these things are meerly superfluous , if they do not so much as distinguishe unto us 10 or 12 sorts of severall accidents of a signification of the root , except to do that , whereunto hee leades us by his Motto , ( which doth comprehend the number of 311 , ( 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ) , which is seven times in the Bible , ) to set all these 26 streets and 311 Houses on a lusty huge , great fire , ( as the name of the Lord in little lesse than a blasphemy is taken by these Jewes , to inlarge , and amplify a thing by ) and to make a good fire at the victory of such a terrible enemy .

The speciall Analogy in Ebrue , is to be observed in these following joynts .

1. Qamez the long a , is for the most part found in the Noune of the first Order , under the first Radicall , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , in the second of the whole first preter tense , without or with the affix letters of the personall Nounes as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . These are the examples of the first preter with qamez , when they receave the personall Nouns by their letters onely , wherein 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 have a long qamez a , as all other persons in that first preter without the affixes , but with the affixes they yeeld constantly no qamez , ( and therefore left it away , ) except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has a qamez a in any person , but that comes not within the compasse of the first second or third Radicall .

Except where the second radicall hath a kholem , there it turnes into a short qamez o , because the mediator doth fly from the second to the third . As for instance , under the second radicall k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the preter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yakôl we have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Ex. 18.23 . vyacolta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Esa. 13.5 . the reason of that changing of the o long in a short o , I give , because the mediator accent doth leave the Vowell : and in the manuall concordance in Ebrue it will be plainly seene , whither a verbe hath really or is capable to have the kholem at the second radicall , which is easily seene , if it have kholem in any Person , number , Tense , Order and Gender , at least in one place , for then it may have it in all places .

2. This long qamez is in the whole first preter without affixes , as yee see in the paradigme . 3. The same in nifal the seventh present and future under the first radicall , as is also to be seene by the paradigme . 4. Under almost any letter following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and frequently following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as you partly see by the paradigme in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. And an abundance of such examples through the whole paradigma .

Zere a long e ; 1. Under the second radicall of whatsoever verbe , conjugation or order , tense , person , number , and gender . For what I sayd of qamez , and of kholem , the same I say of zere . If yee finde onely one example among a hundert in the Bible through all the orders , &c. which hath a zere , that is warrant enough to admit it in all the rest of the places and persons , if it please you , for this liberty is used in all the rest of the Dialects ; so that yee need not feare to wrong the tongue : and good reason for it : such a foundation being layd by God in nature for a variety of pronunciation of every tongue ( not onely of tongues , 5.6 . 700 or a 1000 miles distant from each other , but even in every tongue ) insomuch that there is not one tongue under the Sun , that doth not change within every 20 miles ( I confesse insensible , ) but sensible within 40 , or 50 , and odde miles ; which holdes also in this Orientall tongue ; whence it is , that this primitife mother tongue to whole Africa , and a fifth part of Asia being but one and the same , and seeing that the greatest changing and alteration of the sound ( besides the letters ) being in the vowells and that within so narrow a compasse , viz. onely five , a , e , i , o , u , it is no wonder at all , that there is a greater harmony of the very vowels , ( being onely the 19th part of the Alfabet ) then is believed or esteemed .

Secondly , Zere before the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is a note of the plurall ( the duall included ) in such words , as have relation to the following , where the m and n being ordinarily superfluous as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malke haarez the Kings of the Earth are cast away : which the Gramarians call in statu constructo . But without vowels there is no matter , whither yee pronounce , e or i , even as wee see in Latine it selfe such a variation of a , e , i , pango , pepigi , compingo , compegi , in one and the same word changing a , e , i.

Thirdly , Zere is under the first radicall , where the second being the same with the thirdis cast away , and that in the fourth order 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yassêb : because the root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; but this holdes not constantly , for there is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yassim yirm . 49.20 . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vannassîm , Num. 21.30 . and yet the root is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And some such more . Whereby wee see , that even this observation of the Grammarians about zere , is not constant . And the truth is , there is not one constant without exceptions , whereby wee see the instability of them , the inconstancy of those that did put these pricks unto the Bible . And good reason for the anomaly of this third is , because the second radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , is of the neerest kindred with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as wee told in Etymology rule 14.

3. Hireq the long i is under the second radicall , in the fourth order active as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hilthis or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malthis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 David or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this the Grammarians take to bee constant in the roots that have the second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . But in the same conjugation wee have the present commanding for the most part with zere ; and in Syriac and Arabic the second radicall hath in that fourth Order a. e , i , o , as well in active as passive . And that neither accidentally , but one and the same root in Ebrue , Calde , Syriac and Arabic hath frequently one and the same vowell in the second radicall in the fourth Order : ergo all the variation is here without prejudice unto Ebrue because it is without prejudice in Arabic : and as the Arabic hath a , so the Ebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 higlah , so that zere or hireq is not the characte risticall vowell of this order in active .

Second , under the letter before the following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servile in plurall , ( duall encluded ) out of construction , as they call it , that is when the following substantive hath no relation to this foregoing , or stands absolutly for it selfe as for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 m l a k i m Kings . Yod is the true formative of the plurall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely the paragogic : and in such a case wee have a long hireq before the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent : yet one word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 masculine 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feminine two , hath a zere . Nay where that yod is left away as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and sometimes a segol or short e as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otherwise written 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which , with many other examples wee see a variety , which teaches us , not to stand too precisly upon pricks .

The same hireq we have also when a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 followes a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c.

Holem first , with a following vau quiescent either radicall or servile , 1. After the first radicall throughout the third and sixth Order as well in Nounes as Verbs . 2. Before the vau quiescent in the plurall Feminine ( a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the most part following ) or masculine a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paragogic following as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; both the quiescent vaus have a kholem before them . Thirdly , after the second radicall in the present commanding , future and preter tense as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fqôd visit 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efqôd I will visit , I do visite , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yacôl hee may or can ; yet this vau is superfluous and should not be there .

Secondly , without a following vau quiescent , as 1. In all present , future , and preters in all Orders , and persons , and members , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 efqôd is better written than 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. but where the second radicall hath ormay have a kholem wil be easily seene in the Ebrew concordance , for if wee have but one example , that will shew for all the rest , and in Arabic there are many Dictionaries onely for that purpose to shew what verbs , whither perfect or imperfect have a fatah a , or Kesra e , or damma o , in which vowell Ebrue , Calde , Syriac , and Arabic do marveilously agree . And in many other places .

Sureq is never written without Vau , from whence many times a confusion of Roots procedeth , the Vau sureq servile not being discernable from the Radicall , where it comes to passe that many Grammarians , and all Dictionary writters , none except , have set downe false roots . Now whereas the root is as it were the House , wherein a certaine signification doth constantly dwell , and is not to bee found else where , it must necessarily follow , that when the root is mistaken , the signification must be mistaken also . Therefore I set downe first the sureq as without that vau . 1. In the letter vau servile , signifying all sorts of conjunctions be , fore a word beginning from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vubderek , and in the way . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vumiyyôm and from the day . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vufetakh , and the doore . 2. In the formative Letter vav of the plurall number in the verbs as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 la thsu where the poynt sureq should stand before the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 belonging to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sin , not to vau . 3. When that letter is the third radicall : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tohu , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bohu , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vayyis tákhu . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hit-u . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 higlu . 4. When it is the servile at the end of a Noune , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malkû . 5. Where the second radicall is vau , in all the first Order , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aqûm , &c. 6. When it is elther betweene the second and third radicall , the second and servile , ( the third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being cast away ) or the third and servile . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lathûs 7. When it is in the first Radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ucàl J can . 8. When it is before the first radicall at the servile letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fourth Order passive as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 huqam , where that vau is clearely superfluous , and should not be there . And in many other places .

Fatah : first , under the Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 demonstratives as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hayyom to day , this day . 2. under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is put away , for yet understood , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bayyôm , cayyôm , layyôm . 3. Under the servile letter before the root in the present and future of the fourth order active . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 halthis , althis . 4. Under the first radicall in the second present and future active , in all the fifth order . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 latthes , alatthes , hitlatthes , etlatthes , under the second radicall of any Verbe , Order , Tense , Person and Number . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lathàs , &c. 6. Before the yod in duall with an accent , As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 samáyim . 7. Under the second radicall in some ( though few ) Nouns . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dbas Hony 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mah . 8. Before the affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with an accent very frevently 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fqadáni . 9. Before a letter with a sva fatah , its letter being to give a sua or short hireq , and no other Vowell , As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rakhazu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rikhzu . And in many other places . Segol . 1. under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the preformative of the first person , in the first and seventh future . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elthas . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ellathas . 2. In Nounes it is very frequent in the last syllable . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sefer . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 attem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 atten 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 meh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yrusalem . 3. In some few Verbs , in lac of zere under the second radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kiffer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kibbes . Yet constantly in the future , when the third radicall is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yaashèh . 4. Before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 servile which is afformative of the Feminine Gender . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nkhoset frequently also a double segol before it , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mneqet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 foqedet , and in many Nounes , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melek . And in other places .

Rule 4. The greatest Anomaly is in Ebrue , in the rest of the dialects there is lesse according to the quantity of the vowel prics .

This part of the inward variance , anomaly , or mutation of poynts and prics , which are wrongly cald vowels , dependeth in method upon Orthografy in matter upon Orthografy and analogy . The method of their variance arises from their variety in Orthografy , from whence it comes that where there are fewest , there is the easier and lesse variance . In Arabic where there are onely three vowels and one sua , it is impossible that the anomaly of them should be so great , as that of the Ethiopians and Syriac , where there are six or five , and the Caldeans , where there are as many as in Ebrue , but yet without intent of such a strictnesse , as is observed by the Iewes , where the fifteene pricks are divided into three orders , long , short , and shortest , for certaine severall uses , not observed in Calde Orthografy .

The Anomaly of them in Ebrue .

This is threefold , 1. When any one long vowell is changed for any other long vowell : as for instance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bên , a son 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 banim , sonnes . Nor is it needfull to make a new and unusuall singular , ( so cald , because never found in the Ebrue Bible ) as R. D. qimhi in his Miklôl in this and many other examples would have it , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , baneh item , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fen , a face , ( whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fen , least otherwise ) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fanîm from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faneh , because this permutation of ē into ā will do as much as a coyne of a new unufuall singular : the like is in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rôs a Head , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rasim , Heads . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ir a City , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arim and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ayarîm Cities .

2. Or short for short . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lekhem and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as the Calde , Syriac and Arabic also hath , whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bêt lákhem from Betlehem . Lemek & Lamek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

3. Or the shortest among themselves , the fingle instead of the compound , or compound instead of the single : or one compound in stead of another .

Yet to speake more fully of every one , wee shall follow the orders layd downe in Orthografy , viz. qamez , zeri , hirek , the long kholem surek , fatah , segol , hireq the short , qomez the short , qubbuz , sva , sva fatah , sva segol , sva qomez .

1. Qamez for zere , and zere for qamez in one and the same word , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rasim , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resit , the letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath both a and e , so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bayit , pl. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 battim , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the affixes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 beti , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bêtkà .

2. Qamez for Hireq , and Hireq for qamez both long . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rasim and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rison , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ir and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arîm . Item where there should be a hireq ( as under the second radicall in the fourth order active ) when the thi● Radical is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉

3. Qamez , for Holem , and Holem for qamez . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rôs , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rasîm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enôs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anasim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ziffôr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ziffarîm . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misôr , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mesarîm .

4. Qamez for surek , and sureq for qamez . In the first person of the future . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ucàl and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aqul here the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a or u : so under the same radicall in divers tenses , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qâm , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , qúm.

5. Zere for hirek the long , and hireq the long for zere . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hafqed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hafqîd . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tomêk 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tomick , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yosef , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yosif , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 misor and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mesarim .

6 Zere for Holem , and Holem for zere . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 rôs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 resit . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 êt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ôt ( whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oti , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otkà 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otâm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 otân , &c.

7. Zere for sureq , and sureq for zere . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faqed and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faqûd . Which two formes have one and the same signification .

8 Hireq the long for Holem , and Holem for Hireq the long . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 môt , mors , mortis , with an interposition of r , more , death , and in many other places and formes that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with Hireq , As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hemît . And many more .

9. Hireq the long for sureq , and sureq for Hireq the long , As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rakhîm , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rakhúm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faqid , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faqud , which two formes have one and the same signification .

10. Holem for sureq and sureq for Holem , is the last among the long Vowels , and is very frequent . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yarôm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yarûm Because that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth quiesce both in o and u.

There are ten changings also among the short vowels where either two sorts of short vowels are found either in divers formes , at the same letter , or in the same forme at the same letter .

1. Fatah for segol and segol for fatah . Here all the Grammarians do give many examples ; especially if the last or one before the last be a guttural letter , and the accent at the syllable before the last : in place of one or two segols is for the most part a fatah and do call that a fata vicar for segol , wheras they should call all Vowels vicar , none of them being exempt from that changing , as we saw in the long .

2. Fatah for short Hireq , and short Hireq for Fatah As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and all those , that have the first radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

3. Fatah for short qomez or qubbuz , and short qomez or qubbus for fatah is not frequent but rare : except in the active of the second order , where there is fatah or short hireq , in the passive there is qubbuz at the first radicall , As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiqqad , pass . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuqqad . An unnecessary alteration because of the vowels , our reason discernes the gender .

4. Segol for short hireq , and hireq for segol . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 this permutation is constant in the fourth , fifth , sixth , and seventh future , where 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath segol , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , hireq . Except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in all the Verbs that have the first radicall vau and yod .

5. Segol for short qomez or qubbuz , and short qomez , or qubbuz for Segol is not frequent , but rare : The examples of that alteration yee must put herein .

6. Short hireq for short qomez or qubbuz , and the short qomez or qubbuz , for the short hireq . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . B N Adde hereto

Fatah for segol p. 217. As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the letter Rês wil have it also , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the last 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 regards it not , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also cares not for it sometimes , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 never , but sometimes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fatah before the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being made long for any great vowell sake , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 frequently , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 seldom . By these many examples , you see that whither you read a or e : it is all one . And , segol for fatah : when the gutturall Letters have a long a , or sva qamez . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with fatah , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath no qamez ā . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which before the Nounes hath for the most part qamez not segol . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many more . By which you may againe perceive the liberty yee have to pronounce , and to poynt otherwise than the bible now is in every word , there being almost none example for any forme , person , tense , or order , where yee will not easily finde many exceptions . And I wonder that all the learned men should not have bin able to make that necessary conclusion out of such an innumerable multitude of anomalicall punctations , that there was no neede at all to seeke for and observe that punctation .

The shortest do interchange among themselves . 1. Under gurturall letters in place of a single sva is assumed a compounded . Instead of fqod 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first letter ( without a vowell ) because no gutturall hath no compound but a single sva ; whereas in the same forme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath sva fatah , because gutturall : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sva segol , because gutturall ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fri , fruyt with a single sva , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kholi , with a sva qemez , ( because a gutturall letter , ) in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 khli . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adonay because gutturall hath sva fatah , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yhovah , because no gutturall , a single sva . That name doth not so much as once take the vowels or pricks of the name adonay , neither doth adonay admit of these belonging to yhovah : there being a great diversity betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yhovah and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 adonay , as there is betweene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abôd to perish , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elôh God , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fqod to visite , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thom , an abysse . And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bahovâh , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lahováh hath not the points of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for then it must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and so wee never finde is , nor is it regularly capable of these poynts ; but looses its single sva , and the letter before hath fa ah for hireq onely by permutation of one short vowell for another . Where with wee determine that great question about the pronounciation of the name yhovah 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 saying , that it hath alwayes its owne vowels , and never those of adonay , nor doth it loose a compound but a single sva in the compositions with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( and those who say it hath the pricks of adonay are either blinde , or unskilfull in Grammar ; ) and therefore it is never to be pronounced adonay , nor to bee esteemed unutterable by the pricks , it hath , or by the losse of its proper pricks , which are as proper now to it , as zere and Hireq were or are to the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 brefit , and so , no ignorance , nor mystery is there to bee conceaved about the pronounciation of it . And if the Jewes did it because they would not have that name profained by pronouncing it , then is it partly à childish , ( nay impious ) invention , where the command of God Almighty for not profaining is precedent , and more binding the consciences , partly blasphemous , striving thereby never to have it pronounced at all , whereas God forbids onely the irreverent and vaine using thereof . But to excommunicate them that should offer to pronounce it , as if they ( by the abolition of Gods proper Name out of mens hearts ) desired to pull the very memory of God himselfe out of the heart of men , that God forbid wee Christians should allow of in them or us , or any sort of people .

Secondly , instead of one compound sva , there is another by the same pronunciation . As for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and once 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the rest alwayes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Thirdly , in many places under these gutturall letters there is a single sva in place of a compound , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Fourthly , under a non gutturall à compound for a single sva , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and many others . The use whereof is , that this sva whither single or compound is a meere fancy , without any the lest use , as being in none of all the tongues in the World , except brought here into by these Jewsh dreamers and high philosofers in needles things .

The second degree is the true mutation for necessity sake , and is fourefold , a long vowell is precisely changed into its contrary short one , viz ā in ā , ē , ē , i , i , ō , ō , ū , ū :

1. When that syllable which was a long one , he comes a short one . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ba 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bul : as for instance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bhēmāh : the long syllable man , becomming mat instatu constructe , ( or with a relation to the following word ) getting in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bhemat : and againe the first long bhē , becomming bhem , as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bhem tka gets a segol : the reason is , because the long syllable becomes a short , therefore the long vowell a short .

2. Constantly , a short vowell becomes long , when the short syllable becomes long . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bal into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ba , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bel into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bil into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bi , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bel into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bo , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bul into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bu . As for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fa qad with the affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fqa do . Also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 written with the sva expressed or understood under the finall non gutturall letters , but never under 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , when a long vowell goeth before , but when a short one preceeds it , is there also understood . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ehyeh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. Againe the long vowell becomes short .

Thirdly , when standing in a short syllable with a Mediator , that Mediator doth sall away : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bil into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bal , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bêl into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bel , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bîl into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bil , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bôl into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bol , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bûl into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bul . For instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 bt , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the accent being taken away by the following maqqef . So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 côl becomming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 col .

Again 4. the short vowel becomes a long if either the Mediator leave its syllable , or being a lower , do become one of the higher degrees , which they call the kingly accents : as for instance ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hassamayim , the accent is Mediator , and therby the short vowell is able to make up a long syllable : but in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hassamayma : the same Mediator is a great Duke , cald atnakh , hence the short vowell is changed into a long : so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faqad with a Kingly accent is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 faqâd . In statu constructo , ( or in relation to the following substantive . ) he accent is understood to bee gone , which is all one , as if it were really gon , and hath the same vertue , notwithstanding the accent be present . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becomming 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the quiescent letter makes the vowell long for long to change by permutation .

Observation .

WHere this downe right opposite change ( from a long a , into a short a , or short into long ) is not found , but some other not so opposite , as for example e , i , o , u , for a , or a , i , o , u , for e , or a , e , o , u , for i , or a , e , i , u , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or a , e , i , o , for u , yee must conceave first that the downe right opposite mutation hath beene there , and then that the other permutation came in , and brought an e , i , o , u , for a : a , i , o , u , for e : a , e , o , u , for i : a , e , i , u , for o : a , e , i , o , for u : and then the thing is well , and rules remaine constant .

Foure exceptions about the Rule .

As the true mutation is sourefold , so the exception is foure fould . 1. Where a short vowell ( without a following moveable letter in the same syllable , or without dages , or an accent mediator , ) absolves a long syllable : as , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by permutation of a short fatah for a short hireq . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c. N. B. that false conceit of the Grammarians , as if all the compound svas were movable , viz. constantly to go to the following letter , hath made them to put a meteg by the short vowell before , whereby they raise another errour , teaching that meteg hath the same authority , that the true accents have , viz. to keepe short vowells in a long syllable by its mediation , and so make meteg a true accent . Three salse things , for meteg is no accent , nor hath the propriety of a mediator , nor is necessary by 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . For instance in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ohlo 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 eshe .

2. That long vowels may stand in a short syllable , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and that constantly in the last syllable ending on 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with a nun paragogic , but without a mediator . 3. In relation , or statu constructo the long vowell is not changed , as for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ctâb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mibtâh 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mattân , &c. 4. Of the fourth except , that a short vowell doth not change into à long , notwithstanding the word be in statu constructo , or in relation to the following , and thereby the accent is esteemed to bee lost , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1 Kings 4.5 . instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

The third sort of Anomaly is the contraction of syllables , viz. when one or two syllabies ( more then there more before ) some into the word . This contraction of fillables cannot bee done by casting away any letters , ( whither necessary or unnecessary ) of that word , but rather by casting away of these pricks esteemed vowels : whither long or short , none excepted . After which casting away of any vowell , the fashion of these masters is to put the sva simple or compound underneath that letter , ( as you had it in Orthografy . ) The reason or signe of this casting away of vowels is , when the accent looseth its place , going from its letter to the next , or the next save one or two following : As for instance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lathas , lathês , lathôs , the accent is at the second radicall , which hath either fatah , zere or kholem . Now if à 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , with a vowell given unto the third radicall , do come unto this word , then the accent must go towards that third radicall , as yee shall have it in the following rules of accents . Which being done thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all sorts of vowells ( none excepted ) that are at the second radicall fall away and then it becomes thus , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 viz. Only of two syllables , wheras otherwise it would have bin of three .

Many more examples might bee given for this kinde of casting away , it being so frequent that there is scarce one line in the Ebrue Bible without it . Further , because there may arise a doubt , which of two vowells is cast away , the first , or the second , and why in that example not as well the first as the second , I must give here some small directions , when the first or second , or both vowels are cast away . ( Yet for a beginner these are unneedfull , for hee will see well enough , if hee hath the full word before him , which is there cast away ; if not , let not that trouble him . ) 1. Without affixes ( in all orders , tenses and persons ending on these letters , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ( so that the foregoing letter receive a vowell , in all verbs without 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the third , or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first and second radicall , ) the second vowell is cast away , as we saw it in three letters : one example more for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lthas , lthês , lthôs , ( I confesse it is onely one syllable , yet it is the same case as if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the first radicall had a vowell ) I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lithsi , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lithsu : where you see the second radicall hath lost its vowel . But why ? because it hath lost its accent , which is gone to the third radicall and it went thither , because that hath got the vowel . 2. The same persons , and tenses which have two vowels , if they get the affixes , loose the first vowell : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 becomes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lthasor and thus with all affixes , the same in these following and the like Nounes , viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gadol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 maor , &c. 3. Both Vowels , in Nounes ending on a short Syllable as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sayit , &c.

All the monosyllables , both Nounes and Verbs : in the Noun is comprehended the infinitive of the first order ; in the Verbs , the imperative or present commanding of the first order . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Or looke to my Grammaticall delineation in Latine . 1646. at Amsterdam printed in quarto , where you finde it in the paradigmes , therein more cleare , because I did put there black next to white , that is , whereas in the Bible , or other Grammars you should onely finde the anomaly without the shew of analogy , where , that it might be clearer , ( a thing very necessary for all beginners in Ebrue onely , and that for those , who will not go on in this tongue without these pricks , unjustly cald vowels , ) there I did set the analogy by it .

The exceptions of this third sort of anomaly is , when the vowels remaine , where otherwise they are usually cast away ( in Ebrue onely , for this speech of the pricks doth extend no further for the present ) as for instance . 1. When the accent is not falling away , for its going downward to the following Letter or syllable , was the requisite condition , ergo that not being performed , the casting away of these vowels cannot be expected : for instance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abi à father , hence 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also , abi my Father instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a brother and my brother , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a father in Law , and my father in Law . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because the accent is gon from b to k in abikem , hence is that qamez fallen away from under the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; the like in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. So 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which for the most part is so at those accents , which are of some higher ranke , as silluq , atnakh , rbia , saqefqathon , &c. Because they love not to stand at the last syllable , but for the rest sake choose rather the last syllable save one . 2. No short vowell in a short syllable can be cast away ; for instance , hireq and fatah in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hitfaqqadtèm : because it is said , that all vowels long or short may be cast away , when the accent descendes , with provision that the short or long vowel bee in a long syllable , or the syllable before short , become now long .

The reason of the necessity of the long and not of the short syllable is , because that in the short syllable there being already one sva , if that short vowel should also fall away , there must needs come in its place another sva Now two svâs in the beginning of a word cannot be pronounced , or to speak more accuratly , in this tongue no Letter with a Vowell doth take before it selfe two Letters without one , as wee do in English , in spring time , where onely r hath the Vowell i , s and p hath none , and yet both these Letters without a Vowell are pronounced together with ri , saying , spring ; but this I say is not used in this tongue , for in place of sva under the first Letter ( if it ever had a Vowell ) a Vowell must returne , so that it is better not to cast it away at all , then after such casting away to fetch it , and place it there againe .

3. A short vowell in a long syllable as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hassamayim cannot bee cast away : because the accent must first bee gon ; and a short vowell in a long syllable doth presuppose the presence of the accent . Now the presence and absence of the accent at one and the same time , are contrarieties , and cannot be expected ; therefore the short vowel cannot be cast away being in a long syllable .

4. Vpon the same ground a long vowel cannot be east away in a short syllable , because the accent is required togither with the long vowel in a short syllable , and here is required the accents losse .

5. Neither can a long vowel be cast out of a long syllable , which having 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescens , stands in stead of a short syllable : for instance : if in hitfaqqadtèm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 none of these short vowels can be cast away , by the reason given , ergo neither if the second letter of any short syllable should loose its moveablenesse or sva , the vowell notwithstanding by the necessary mutation becomming long , could be cast away , let the accent go never so far : as for instance ; if 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lo do stand in place of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 liv , this is a short syllable , that a long , there are in both alike two Letters , onely here the second is movable , and so makes a short syllable , there the second is quiescent , and makes a long ; I say , that the vowel cannot be cast away either in the one or the other , when the accent goes away , notwithstanding the long stayes in a long syllable , because it is in place of a short one , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

6. If 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent bee cast away , yet because they are in certaine places necessarily understood , the long vowel in such a long syllable cannot be cast away , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lothsim .

7. Where there goeth before the long vowel in a long syllable a sva either belonging to that long syllable or not , as for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . And this fasshion of sva is in this tongue . 1. Expresly in the same syllable : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. In the syllable before as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ascarà . 3. In dages . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 baqqasa in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 4. understood under the quiescent going before . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 motzaim the same observation is about the long vowel zere , hirec , holem , surec , and other short vowels , if such examples are to be had . Except 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sabuim 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 salisim instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sbu , sli , for distinctio sake , as Grammarians wil have it , from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but I believe no such distinction to be in the pricks , but onely by a meere accident in these and sundry other words this long vowell is not fallen or cast away , notwithstanding the accents removall from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sabu , salis .

Analogall unto this contraction is the combination of two letters without a vowel into one syllable , which the Grammarians in Latine give by this rule : duobus svayim concurrentibus pro priori assumitur hireq : that is ; if two svâs come together for the first is put à hireq : for instance 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fqod ; 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath a sva , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the second radicall hath both a vowell and an accent : in the feminine gender this fqod receaves an i , to say , di , whence the accent goes to the third radicall d , because it receaves a vowel , hence is that o of qo cast away , and q remaining without a vowel receives a sva , thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . In such a case the first letter receaves à hireq and then I say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiqdi , because here in this tongue three consonants before one vowell the masters do not allow , but after the vowel it may bee . About this rule are to be observed these following things . 1. The Letters that have no vowell must go before that letter that hath one in the same syllable , so that no vowel go before these two svas , for then each of these two vowels take to them the neerest Lettre without a vowel as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yifqdu 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are without vowels , d 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and yod have vowels , therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 takes the nearest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 f , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 d the nearest 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . 2. there comes not in only hireq , and sometimes fatah and segol as the Grammarians say , but also qomez the short ; as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hofqad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 holtas , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hfqad , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hlthas ; and qubbuz . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuqqad instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fqqad , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lutthas instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ltthas : so that the rule must be more generall , duobus svayim concurrentibus assumitur vocalis brevis . Two svâs comming together before a vowel in the same syllable , assume any of the short vowels in stead of the first sva . 3. No long vowel can bee taken instead of the first sva , because it is against the nature of a long vowel to stand with a sva following in the same syllable without à mediator accent , as is shewed in Orthografy . 4. That it must not be understood to be meant only of a singlesva , but also of a compound one , not onely under a non gutturall , but also under a gutturall Letter : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Kholyo , in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 firyo in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fri. 5. If the second letter be a gutturall , looke what vowell it doth then assum to its single sva to make a compound one , such a vowel is constantly taken under the soregoing letter with a sva , which the Grammarians give by some other new rule , viz. gutturales punctuant se & praecedentem , whereas that rule is superfluous , being already inclosed in that rule ; svayim concurrentibus propriori assumitur vocalis parva : as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in yamod receives fatah , because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 has sva fatah . 6. Nor is here any exception to be made as if sva qomez gave to the foregoing letter a long qamez , as some Grammarians fasly assert , reading 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vakholi , where you may nay must reade vokholi : so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oholibamah , not aholibamah , as in the English translation . 7. If three svas come together , as from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 gbéret , with the affix of the first person in stead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for the middle or second sva is put a short vowell , gbirti 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 .

Oppofite to this contraction is a frequency of remaning vowels , because the Accent remaines at its place , and notwithstanding one or two syllables are joyned unto that words end , yet the accent remaining , where it was before , the vowell , either at the accent or before , is not cast away . 1. Nounes and Verbs ending in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the affix letters of the personall Nounes : for instance in Verbs . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Nounes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sebi for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sbi 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ani for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ni , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yofi for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yfi : also 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 kholi for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 khli or with affixes , in stead of sva is set qamez , fatah , zere or segol before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zaréka for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Zarkà . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yiraséka for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yiraskà . Before which Letter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ka in some words one syllable remaines by transposition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 &c. 2. More especially in the 1. and 2. person of the 1. and 4. preterrense in verbs that have the 2. and 3. Radicall the same , there is constantly a holem in stead of sva , the accent remaining or going downe to the new fillables : of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zmm is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zammóta for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 zammtà of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mqq , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nmaqqotem for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nmaqqtém : of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 khll is hakhillota 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hakhillta 3 The same is always in the seventh pretertense , but in the fourth pretertense only sometimes in verbs of the Radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ; of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fuz , is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vunfozotem , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vunfoz tem . Of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qûm 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vahaqimoti , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vahaqimti . 4. In the fourth order active in all persons ending with 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paragogic , the second Radicall hath a vowel in stead of sva , because the accent remaines . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hafqidu , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hafqdù . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tafqidu for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tafqdù . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hifqida for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hifqdàh . 5. In verbs of the second Radicall 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the same persons and tenses of the same termination 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in in any order whatsoever : of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qûm is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qamu for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qmù 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qumu for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qumù . The same . 6. when the 2 and third Radicall are the same ; viz. of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sbb . is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sábbu for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sabbú . 7. of the personall Noune 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 taken onely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , either with vau 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , or without it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi , with hirec the long , as it had it in the whole Noune . This notwithstanding by no Grammarians is esteemed a syllable , yet it is a good , full , and true long syllable ; hi , as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hi is a true full word , This hirec is sir-named maffiq , because it brings its letter to be heard , no letter without a sound or vowell being capable of a pronunciation , as bi , so hi , and as b without ae i ou is not pronounced , so neither h. Notwithstanding this syllable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , ( or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as it is now most frequently & only yet falsly written ) the accent not tending to the vowel , is not cast away , nor the syllables contracted , as being a thing of no great importance , if one syllable be more or lesse . This maffiq or hirec is most frequently cast away and leaves the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as if it were quiescênt , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heirs , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lahi : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicmàh , for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sicmahi , which is constantly in the affix 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Observation . These three sorts of permutation , mutation and contraction of syllables , or Alternation , Alteration and Abjection do comprehend all that infinity of Rules , whereof a man might easily collect above a thousand out of divers 〈…〉 . And yet the whole sense of Scripture is not better or clearer , if yee know them , nor worse , if yee know them not .

Rule 5. The Analogy of the vowels in Calde is not much different from Ebrue .

Qamez the long a. is 1. In the affix personall Noun of the second person . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osifca . 2. Before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ana I , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 anakhna nos , wee . 3. Under the first radicall in the Nounes . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qathêl , killing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qathil . killed , for it is a meere tale and fancy , to say , that the participle peil under the first radicall hath no vowels but a sva . For the fashion of writing in the Orient is , that in their Manuscripts they leave away for the most part that vowel , which is so well knowne , that whither it bee written or not , no body doth doubt of it . Therefore in the Syriac wee have examples of the vowel under the first radicall . 4. Instead of a fatah , where the following Letter ( in place of a svà ) doth receive à vowel , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aqim , instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 aqyîm , &c.

Zere ē , 1. Under the second radicall very constantly in all the orders , especially in the fourth . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abrek , to bow the knees . 2. In the plurall instatu constructo following or not following 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 paragogic 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 trên two , Masc . and Neuter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tre and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarvè the same , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tarrên duae , o , two , feminine & Neuter . 3 Under the first radicall in Nounes & Verbs , where the second or third is cast away , As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ém , à Mother . 4. A 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quiescent following without the plurall , As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lelvân neights , 5. Instead of the segol in the second plurall of the pretertense in any orders , as in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ithastén instead of Ebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ithastèn , &c.

Hireq the long is for the most part , where yod quiescent is following . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obida , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 osifkà , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yyethib 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yhosia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himsiv instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 himsu . &c.

Holem , for the most part where it is in Ebrue , especially when there follows à vau quiescent . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 obida 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mhuqzaôt .

Surek is as in Ebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heeznikhu .

Patah is before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Character of the feminine gender , as in Ebrue constantly before the Nounes , and in some Verbes , As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 azlat hee went . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 helât hee wearyed . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoglât , it is cast out , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vashât , but these 3 by anomaly are written constantly with a long qamez , not fatah , as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fiqdat , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lithsat . And good reason , because here the syllable at is short , therefore à short vowel , but in Ebrue ordinarily the syllable is long , As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 lathsà , therefore a long vowel . And that this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is the true formative of the third Feminine , and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 onely by accident , we may easily see by the constancy of it in Syric , Arabic and Etiopic ; item in Ebrue in the examples wee gave , and many other , when any Letter is joyned to the end of that person either paragogic superfluous , or formatiue : item from the second Feminine , when 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 formes the Feminine constantly , as a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 also ( but of another Noune ) the second Masculine , item the first person fingular being of a common gender , hath a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 both in Masculine and Feminine in all orders , in all dialects . 2. Fatakh is under the second radicall , as in Ebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etkhabbar . 3. under the first radicall in pael and etpael , or the second and fifth order in all tenses , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , &c.

Segol is almost in all places , as in Ebrue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 heezinu they have heard : so in Calde . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vheeznikhu Es. 16.9 . they have cast far of . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 elthas , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 etkhabbar , &c.

Hireq the short is unjustly come in under the first radicall in the first Preterrense , instead of qamez a by Ebrue , and Fatah a , by Arabic upon that false principle , as if the first radicall in the first pretertense had no vowel , which I say is false : 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instead of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . Nor esteeme I the punctators of the Ebrue Bible , and consequently Daniel so very old , lesse or far lesse the punctators of the Calde Targum , as they call it , it being done , written & used after the Babylonian captivity , but points a long time since Christ . 2. In many other places , as in Ebrue . Qomez the short , and Qubbuz just as in Ebrue . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoglat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 mhuqzaôt , &c.

Rule 6. The Anomaly of these pricks may in some measure ( but not constantly ) bee reduced to the Ebrue Anomaly

Because the punctation of the Targum is latter , and not done with such accuratenes , nor by such learned Jewes , lesse upon such principles as the Ebrue for the generality is , hence is it , that the punctation is very anomalicall in all places . Now these five Reasons by me given . 1. Not the same principles . 2. Not the same learning . 3. Not the same accuratenesse 4. Not the same Authors and. 5. Not the same time ; thew well enough the Roo●e of that disagreeing of the Ebrue and Calde punctation . And how greater that difference is , the easier it hath bin to perswade the common sort of learned men in this tongue , that they are either two diverse tongues ( for so many Authors do ignorantly speake ) or at least dialects of a great distance one from another ; whereas it is knowne , and clear , that Ebrue and this Calde was spoken in one and the same Jury , nay City of Jerusalem , onely the time differing , Ebrue before the Babylonian captivity , Calde after it . And if a diversity of punctation makes a divers tongue or dialect , then am I sure , that Abraham de Balmes ( a Jew Grammarian , ) who wrote an hundred yeares since in Italy , hath a diverse dialect , for if any would scanne that punctation of his Grammar , hee would neither finde true Ebrue , nor true Calde . The same might wee say of that late Edition of Mis●ayot pointed by a Iew in the Low Countries and Pointed at Amsterdam by R. Mnasse ben Yishrael Theresore I desire the Reader to believe the pricks to be but meere fancies .

Rule 7. In Siriac , Arabick and Ettopic the ancmaly is no more to bee regarded , than in Ebrue and Calde .

To shorten all the long and tedious , ( though unusefull ) observations either of mine , or all the rest of the Authors before mee , seeing that the greatest part of them are individuall , and the same of them nothing worth at all , for the Syriac Manuscripts that are at this day extant , are without prics , and stroacs , and among the Arabic Books not one of a thousand is to be found pricked or pointed , and in the Ettopic there are none found amongst us , except the New Testament printed at Rome , and Psalms at Colen , and both of them fully to be understood by letters out of the generality of this tongue , without the observation of the standings or diverse vowels , I shall here shut up , that which would otherwise scarce be comprehended in an hundred leaves , and yet doe nothing to the sense of the Text , and so consequently instead of the easing the Reader , burthen him excesfively .

Rule 8. All the Observations of the variety of the formes in the Syntax are needlesse .

The formes are either in Nounes or Verbs , both are considered in the outward forme either as they stand a part without reference to the foregoing or following word in the Text , or in reference to them , this the Grammarians call Syntax , supposing the pricks to be of the nature of this tongue , ( as if by them onely the sense were cleare , without them impossible to be had ) hence are all bookes full of such like Observations , and Directions : all which ( though in number they cannot amount , to lesse then fifthy thousand ) yet are superfluous , the pricks being only brought in by some Jewes , the names wherof are uncertaine to them & us , and they are given by them onely to shew us , what they thought to be now and then in a Syntax ; whereas we may see , ( if we know the significations of the words and phrases ) the same thing without them , and that they many times have mistaken , and from their mistakes arise many examples for Anomaly , so that the divers formes either in Nounes or Verbs in the Treasure of the Ebrue Grammer , writte● by that excellently leatned and painfull Grammarian Iohn Buxtorf are needlesse , also two Chapters of his Syntax , to wit , the seventh and seventeenth are absolutely superfluous concerning the points or pricks , which they call vowels .

Rule 9. Whatsoever Observations are or may be made upon the Bible , Calde , Targum , Syric , Arabic , and Etiopic Authors onely in reference to their pricks , are of no use .

The Jewes and Christian Authors have made upon the Bible an infinity of observations , whereof that body of the Masoreticall notes is no small part of , almost all which are to be rejected , as of no use . Hence also the very concordances of D. John Buxtorf are of no more authority and use , ( if the eafinesse , truth , and nature of the tongue be onely the maine scope and drift of him , ) than R Natans concordance , who followeth without regard of prics the order of the Ebrue Text without points .

Rule 10. The Accents not being of the nature of this tongue , are in Ftymology and Analogy of no use .

To Analogy ( or otherwise cald Etymology ) belongeth the greatest part of Doctor John Buxtorf his Observations in his Grammaticall Treasure about them , by him set downe in Orthografy , which fault is also frequent by others . The substance of whatsoever can bee said of them concerning Analogy , is , that their place is to bee considered , and that not onely in respect of the syllable either in the last of a word , or one before the last , but also in words onely of one syllable ; and there of the concurrence of two Accents . Therefore more especially in reference to every Letter , at what Letter of two , three or foure in one syllable , to wit , that they do stand onely at a Letter with one of the prick vowels long or short , not at the Letter with a single or compound sva And that every Accent may go to the following Letter . Or come back to the forgoing Letter . Or be wholy cast away . Whereof maqqef is the signe nor the cause . or understood to be absent in the first of two Nouns joynt together in relation of possession , not of appellation or apposition . And because the second radicall hath before others the vowel , therefore the Accents doe stand more regularly and frequently at the second radicall From whence it doth remove to the first radicall , if the first radicall onely have the vowel . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 yoma day , the first radicll y hath the Accent , because the second radical vau is quiescent , and hath no vowel , nor hath the third radicall m any vowel ; therefore onely the first having the vowel o , yo , hath the Accent : so also in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , Khet , Nerd , Qost . Or if the third radicall be cast away . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Váicall , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vaizav 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vattqas 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Vayyitgal 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vattitcas the accent in these is at the first radicall , k , z , q , g ; and many and many hundred such like . Or where the third radicall hath no vowel , and the second a short vowel , whereby the two last radicals make up a short syllable . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sefer , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 melek , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 erez or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arez . To the third radicall , if it doth receive a vowel . As 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Sfarim by r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 malka by k 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arazot , by z. To the serviie Praefix , when the third being cast away , the first and second doth make a short syllable : as for instance . 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vayyáan , by y , the Roote being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 . To the service suffix , if it doe make a short syllable with the following servile : e. g. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 fqadtem , by t , the Roote being fqd. And yet all these foregoing Rules are so many times violated , or not observed by the Authors of them , that you will finde many sorts of Anomalicall places of them , where they are at the right syllable , yet not at the right Letter , or at the false syllable , before or after the right Letter and Syllable , whereof I have set downe some Observations in my Notes on P. Martinius Ebru Grammar Englished , Printed at Amsterdam twice , both Anno 1645. and 1646. Item in my Latine Delineation of the Ebrue Grammar Printed at Amsterdam in 4ᵒ 1646. page 80.

Rule 11. The accents are supposed to joyne and disjoyne words for the making up a true and right sense .

Before I have fully done about these accents , there is as yet one use of them remaining to be handled , which is assigned unto them by all the Grammarians that have written hitherto , to wit , that they have the power of a Syntacticall combination of words , and disjunctions of them , that is , to shew which words are to be joyned together to make up a plaine sense such as is intended by the Holy Ghost in every place , & in every verse of the Bible , whereon also for the most part depends distinction of verses , which according to the best observation of mine and others upon such a supposall ( notwithstanding I am not of the mind that it is truely in them , So that I doe disclaime here what formerly I have preceptically set down either in my English or Latine Books concerning it , yet if some men will stand to it , be it right or wrong I will shortly repeale it here ) is as followeth .

1. That they are the accidentall signe of a Conjunction or disjunction of words . 2 That they signifie ; first , a greater or fuller point ; secondly , a lesser point ; thirdly , two little points ; fourthly , a little point with a Comma ; fiftly , the stroke Comma ; sixtly , yet they never shew where there is an exclamation or interogation , neither which words together belong to a comma , comma with a point , two little points , the lesse and the greater or full point . 3. All this in a naturall order , where a sence is full either of one word , or of two joynd , or of three , whereof the two first or last be more neerely joyned , yet in respect to the third or fourth words , where also the two or three former or latter more neerely to be joyned with relation to the body of fewer or of many more with none greater , or greater distinction ; now by reason these five degrees of distinctions which are in all manner of speech in any tongue whatsoever used here in the occident and the North , though not in the whole Orient . 4 The accents are of five degrees thus call d by the Grammarians . 1 One King , Silluq . 2 Dukes , Atnah , and compound merca . 3 Earles , zaqef , sgolta , and tifha . 4 Lords , salselet , rbia single or compound with a silluq , sasta , zarqa , tbir , a double merca , ytib , five Knights , fazr , qarnefarah , t lisa geres . 5 These make up whole senses according to those five degrees of senses . 6 The rest are called servants , because they onely joyne words , two three or foure , to bring them to the following Knight , Lord , Earle , Duke or King , to make up the full sense . 7 Every one of these according to his degree makes a greater or lesser joynr , and hath before him first a great distinguisher : secondly , a lesser , ( but Knights have none of both before them ; ) thirdly , a joyner , each with his servants of a greater or lesser distinguisher before him : & finally followes the fourth , the King . 8 Yet whereas in the whole Bible there is almost one and the same order observed ) three bookes , viz. Job , the Proverbs , and the Psalmes have no Earles , and doe differ in some small matter besides , as to the following fiame . 9 They are generally in the Bible thus .

4. Kingssilluc , 3 joyner merca . 2 the lesser distinguisher tifha . 1 the greater distinguisher zaqef .

4. Duke Atnah . 3 munah . 2 tifqa . 1 zahef or sgolta .

4. Earle , either the higher zaqef , sgolta , or the lower , tifqa . 3 munah or merca . 2 fasta , zarca , tbir , 1 Rbia.

4. Lord , either the higher , salselet , rbia , or the lower , fastha zarca , tbir , mercayim , ytib . 3 munah , mahfac , merca , darga . 2 ( fsic ) geres . 1 tlisa , fazr .

4. Knight , Fazr , qarnefara , tlisa , geres . 3 munch , yerah , qadma , tlisa , merca . 2 and 1 none .

10 But in the said three Bookes there is such an order as is in some sort differing .

3. King , silluc , 2 munah , merca , 1 rbia compound with zaqef , or salselet .

3. Duke Higher , compound merca . 2 yrah , ( zarqa ) 1 rbia . 3. Duke Lower , atnah , 2 munah , merca ( tifha ) 1 rbia . 3 Lord Higher , rbia fingle or compound , salselet 2 merca , mahfac , munah . 1 none . 3 Lord Lower , zarca . 2 merca , munah . 1 fazr , or the lower , tifha . 2 munah . 1 fazr .

3. Knights , Fazr . 2 Yerah . 1 none .

This is that faigned commonwealth which was set up by the Jewes , which for the matter I esteeme to be against the fundamentall lawes of that tongue : and for the manner this palpable vast difference is not onely in three bookes by which notwitstanding wee may perceive one and the same spirit did not frame and order all , but there are above ten thousand examples , where neither in the generall , nor in this particular agreement is kept : so that I utterly disclaime it from being either naturall , morall , politicall or juris divini . And so I conclude the Etymology or Analogy .

FINIS .