PAge 4. Since men did Sacrifice Animals before the Floud , ) this is denyed by Grotius in his Notes upon Gen. 4. 4. who saith there was no other Sacrifice of Animals before the Floud , then only an Offering of their Wool and Milk ; but because in some observations of my own , which I made long since at the University , as I read along upon the Old Testament , I have among other things substantially Confuted this Opinion of Grotius , who is likewise followed in it by the late Reverend and Learned Dr. Outram in his Book De Sacrifici is , therefore I shall set down what I have written , as I find it upon Gen. 4. 4. Obtulit de primogenitis gregis sui & de adipibus eorum ) dura sunt omnia & violenta in Interpretatione Grotianâ , qui primogenita gregis de lanâ , adipes de lacte intelligit . Mechelbehen , ex adipibus eorum , quorum verò ? primogenitorum nempè , quorum suprà meminerat ; igitur si per adipes , lac intelligi debeat , per primogenita , lana , erit Mechelbehen . Ex lactibus lanae , quo quid absurdius ? verum quae tandem ratio impulit Grotium ut hujuseemodi interpretamenta confingeret ? audi eum causae suae patrocinantem , Cum nihil , inquit , deo sacrari soleat , nisi quod in usu sit hominum , animantibus autem vesci ante diluvium , ut probabilior fert sententia , permissum non fuérit , dici posset oblatam lanam ac lac ping●issimum , quod hic cheleb vocetur , nam cheleb per 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tranftulere 70. Gen. 18. 8. &c. vetustissimum autem morem fuisse lanam & lac offerendi ex multis historiis docet Porphyrius , haec ille . sed retorqueri potest argumentum , cum nihil Deo sacrari soleat nisi quod in usu sit hominum , homines autem vestibus ex Lanâ contextis nondum uterentur , sequitur lanam ab Abele oblatam non fuisse , legimus autem pelles & tergora ferarum prima vestimenta fuisse ( cothnoth hor Gen. 3. 21. ) pelles autem animalium ex quibus vestes primitùs confectae fuerunt , ex iis solummodò aut certè potissimum detractae sunt , quae venatione capiebantur , à quo censu oves tam longè removentur , quam quod longissimè .

Quod si concedamus etiam pellibus ovinis usos antiquissimos mortales , quid inde sequitur , nisi quod oves jure excoriari poterant & pelles ab iifdem inusus humanos ; deo permittente detrahi ? poterant igitur in hoc casu etiam , jure occidi , nam excoriari animalia sine certissimâ morte non possunt , denique si occidi possent , idque ut usibus humanis intervirent , sequitur , etiam ipso Grotio fatente , potuisse etiam in sacrificiis ritè Deo offerri .

Si quis hic interroget , quare animali● tunc temporis ad vestitum occidi poterant , non item ad esum , responsio in promptu est , nempe , quod in initiis rerum , si tanta animantium copia , quanta humano generi pascendo suffecisset , fuisset interempta , defecissent untique in ipso mundi exordio , pleraeque omnes animantium species ; de vestitu autem alia res est , qui semel & ex unius animantis tergore confectus , etiam per plures annos perdurat , & arcet caeli inclementiam .

Lana autem , inquiet fortasse Grotius , quando simul cùm pellibus ovinis fuerit detracta , quid impedit , quo minus ritè potuit offerri ? respondeo , primum , à posse ad esse non valet consequentia , deinde si hoc de lanâ concedimus , certè idem in pelle , cujus praecipuus in vestibus usus fuit , cùm nondum panni conficiendi artes invenirentur , multò magis valebit , at pellis omninò eximi non potuit , sine interitu animalis , & occisio animalis ad usus quomodocunque humanos , dat jus ad sacrificium .

Si dicas haec tergora morticinorum animantium fuisse , consideres , velim , hoc genus pro immundo habitum , fuisse , hanc autem mundorum , immundorumque animantium distinctionem , etiam ante Mosaicam legem extitisse , liquet ex diluvii historiâ , neque mihi dubium videtur , quin mundities & immundities utriusque temporis Noachici dico & Mofaici , eandem rationem habuerit , ut ità eadem animantia in utroque intervallo aut munda aut immunda haberentur , id quod ex symbolicis istius munditiei rationibus , ( non enim arbitraria res fuit ) de quibus nos alibi fusiùs egimus , amplius constabit . Utrum autem ista distinctio à Noacho primum inceperit , cùm de eo nihil in sacris literis disertim affirmetur , pro certo statui non potest ; est autem ea probabilior sententia quae antiquiorem facit , cùm de mundis & immundis animalibus , tanquam de rê antè notâ mentio fiat ; cumque animalia utriusque generis hic non sigillatim percenseantur , ut in Mosaicâ utriusque partitione videre est , sed tantum de ejusmodi animantibus in genere praecipitur , ex mundis septena , ex immundis bina arcam esse intromittenda , vero simile est Noachum tunc temporis à Deo particulatim edoctum non fu●sse , sed recurrisse potius ad praestitutas & praecognitas istius immunditiae leges .

Sed & alia quaedam porrò restant dicenda , quae opinioni Grotianae non minus fortiter adversantur , ea breviter attingam , ait sacra Pagina Abelem obtulisse Mebecoroth Tsono , oumechelbehen , Mebechoroth genere faeminino , quia , scilicet , hic moc in sacrificiis erat , ut faeminae potissimùm , utpote nitidiores delicatioresque aris admoverentur , quo nihil apertius opinionem illam laneam impugnat , neque clarius ostendit moris hujus summam antiquitatem , Itidem mechelbehen legitur cüm affixo faeminino , cüm adipibus istarum primogenitarum , igitur si bechoroch sunt animalia , chelbehen erunt adipes istorum animalium quod si utrumque sumatur , pro eo quod optimum est , aut pulcherrimum , aut pinguissimum , sicut Grotio visum est , idem erit , eodemque omninò recidet ac si dixisses , optimum optimi , pulcherrimum pulcherrimi , quod cùm nisi valde impropriâ locutione dici non possit , cumque obstet conjunctio copulativa , quae distinguere videtur inter becoroth & chelbehen , hoc est , si Grotio credimus , inter idem & idem , quod est absurdum , omninö concludimus conträ Hugonum Grotium , virum alias longë doctissimum , hunc locum de veris animalibus intelligi debere .

Quibus accedit , quod manifestum sit , sacrificari à Noacho caeptum esse , tum de pecuino , sum de volucrum genere , Geneseos c. 8. priusquam illi carnium esus permitteretur ; quod factum est initio , c. 9. quod si quis eum ideò sacrificâsse existimet , quod jam certò sciret , se etiam ex animalibus divino permissu propediem vesciturum , adeoque deo patri benignissimo , qua si primitias novae mensae obtulisse , aut si quis fortè pertenderit , Noachum , anteà quam hoc sacrum secerit , pastum carnibus fuisse , neque res eo , quo gestae sunt , ordine narrari , id quod scriptoribus sacris non insolens esse congnoscimus ; utcunque haec praecarië dicantur , & homines causae suae metuentes prodant , tamen cùm possint fortasse vera esse , de his serram contentionis nolumus cùm quoquam reciprocare .

Page 15. And the Lord said , my spirit shall not always strive with man ) that the Floud was brought upon the Old World , for their many and great sins , and particularly for that of incestuous conjunctions , is beyond dispute , but whether God did then really shorten the days of Man , or whether it be only spoken , as several other things in the Old Testament , are in complyance with vulgar Tradition and Opinion , or what other possible Interpretation these words are naturally capable of receiving , I shall enquire more largely in another place .

Page 33. We have two known instances in the Ancient Roman Storie ) this power of Fathers over their Children by the Old Roman Law , so as to put them to death if they pleased , is mentioned and referred to by Constantine C. Th. l. 4. tit. 8. l. 2. Libertati à Majoribus tantum impensum est , ut patribus quibus jus vitae in liberos , necisque potestas permissa est , &c. v. D. Gothofred ib —

Page 44. That very fact being made death afterwards by the Law of Moses ) this was my opinion when I writ it , and I have still a strong impression that it is true , though I cannot find it , however the inference which I make from it is clear from many other instances which I have mentioned .

Page 63. Neither was this all , but the Husband was an absolute Lord over his Wife , and the Wife was in the nature of a Servant to her Husband ) The dominion of Husbands over their Wives by the Antient Laws of Rome , which in this particular were Copied from the East , is thus expressed by A. Gellius out of an Oration of M. Cato noct . Att. l. 10. c. 23. Imperium , quod videtur , habet . That is , the Husband hath as much Power , as he pleaseth over his Wife ; and then it follows , Si quid perversè tetrèque factum est à muliere , multatur , si vinum bibit , si cùm alieno viro probri quid fecit , condemnatur . And then it follows as another great instance of this Arbitrary power of Husbands over their Wives , that if the Husband had committed Adultery , which is the highest violation of conjugal Duty , he could not be toucht , but if the Wife were guilty of the same , it was in the Husbands power to kill her with impunity with his own hands , and without so much as bringing her to a Tryal , supposing that he caught her in the very Fact , for which his word must in this case be taken . The words of Cato are , In Adulterio uxorem tuam si deprehendisses , sine judicio impunè necares ; illa te , si adulterares , digito non auderet contingere , neque jus est .

Page 88. Yet so as he was only to enjoy it till the said Year of Jubilee , &c. ) that is , In case he did not Marry the Woman to raise up Seed to the deceased , otherwise , notwithstanding there was another nearer in Blood , he was to enjoy it for ever , if not in himself , yet at least in his Heir begotten by him in his deceased Kinsmans stead , and in the descendants from him , or other collateral Relations enjoying in his Right and Title for ever .

Page 92. That it hath never been broken down without the disgrace and infamy of those , &c. ) See Tacitus and Suetonius in the Life of Claudius , where they speak of that Emperours Marriage to Agrippina .

Page 100 , 101. They have their name from Oblivion , as Men have theirs from Remembrance ) The Women are called in Hebrew Nashim , from a word that signifies to forget , the Men Zecarim , from another that signifies to remember .

Page 104. Which name is from habad , servivit , and was given him , as I conceive , &c. ) this reason may very well be allowed , notwithstanding another which I have given in my discourse of the Messias c. 1. for they are not inconsistent together .

Page 109 , 110. Josephus tells you it was any of the Kindred ) Our Custom of Appeals in case of Murther , seems to have been taken from this Law among the Jews , though whether through ignorance or inadvertency or for what reason I know not , there are several remarkable differences betwixt the Jewish Law and Ours ; for by Their Law it was only involuntary slaughter , in which the revenger of Blood had any thing to do , in Ours it is only wilfull Murther , in Theirs the Wife could not revenge in this manner the death of her Husband , but it was to be done by the Heir Male , who had the first right of vengeance , and there were besides two or three further removed in the paternal consanguinity , who had the right of revenging the death of their Kinsman wherever they should meet the Man that had slain him , and other differences there are which it is needless to insist upon , but yet , as I have said , I am still of opinion that one of these Laws was taken from the other .

Page 117. Out of Judea ) or rather out of Aegypt , for in Judea this Law was now Antiquated and abolished —

Page 117. Quod post illorum mortem mansisse virgines dicebantur ) This plainly shows the Aegyptian Custom to have depended upon the same reason with the Jewish , only in the word virgines which is unquestionably to be understood in this Law of Zeno's in the strictest sense , as appears by the next words , Arbitrati scilicet ( quod certis legum conditoribus placuit ) cùm corpore non convenerint , nuptias non videri re esse contractas ; there seems to be a mistake , for by the Jewish Law the obligation to this sort of Marriages remained in case the deceased had left no Male Issue behind him , notwithstanding there were Female , as I have proved , besides these words cùm corpore non convenerint , do plainly shew the Roman Emperor , when he made this Law was utterly unacquainted with the Jewish Custom , for by the Mosaic Law though they had cohabited never so long together , yet in defect of Male Issue , the next of Kin was obliged to propagate instead of the deceased , and yet that expression quod certis legum conditoribus placuit , may and I believe does as much refer to the Jewish Law-givers as the Aegyptian , so that upon the whole matter I am inclined to believe , if you are not otherwise satisfied with what I have written , p. 118. that the Aegyptians who seem to have continued this practice long after it was antiquated and abolished among the Jews , imposing upon the ignorance of the Romans , alledged , in their own excuse that they were Virgins whom they Married , but meant nothing else by that word , but only that they had not had Issue , or Heritable Issue by their former Husbands , and the Romans seem only to have imitated them thus far , but this excuse would not be taken to justifie a practice which was so incestuous by the Roman Laws .

Page 135. Numb. 27. 8. If a Man die have no Son , &c. ) in the Hebrew it is ou ben een lo , which are the very words used Deut. 25. 5. and in this place of numbers there is no question , but the word ben is to be understood strictly , of the Male Issue , for it follows , then he shall cause his Inheritance to pass unto his Daughter , so that the words being exactly the same in both places , this , besides other Arguments which I have produced , is still the stronger sign that my Interpretation is right , when I expound the place of Deuteronomy after such a manner , as to restrain it to the Male Issue . —

Page 151. Somewhat of a priviledge in it , by inheriting the double Portion ) or rather in this case the whole Estate , which was to descend to the Heir of the vicarious Bed , and in the mean time to be enjoyed by the Levir himself .

Page 179. I shall give almost innumerable Instances of this agreement ) It appears in the process of this Discourse , that I have already given so many of the agreement of the Romans with the East , both as to their Manners and Language , that it can be no longer doubted that the one people , were at least in part , a Colony from the other , and that they derived a great part of their Language and of their Rites and Ceremonies from them , so that though this be a subject capable of great improvement and of being illustrated by many more instances then I have produced , or then it is perhaps possible for any one Man to think of , yet since I designed no more then only to show , what I have sufficiently done already , that the Romans were certainly a Colony from the East , I think I am excused from any further discharge of that obligation , which in this Paragraph I have lay'd upon my self . —

Page 180. If their Priests and their Sacrifices both name and thing ) besides what I have said afterwards , about this very thing in the account which I give of Numa and his Laws , and of the Rites and Ceremonies introduced by him into the Religious Worship of the Romans , the very Name of Pontifex , is not à ponte faciendo , a most ridiculous Etymology in my opinion , which hath nothing but likeness of sound to justifie it self , but it is pure Hebrew , and is as much by the Interposition of a Digamma and the changing of a Tsade or a shin into the Latin x , as phoneh eth hets or phoneh eth esh . he that lays the Wood in order , and prepares the Fire for the Sacrifice , which was one part of the Priestly Office , as the sprinkling of Blood was another , and both of these Abraham is described as doing , with relation to his Son Isaac , Gen. 22. 6. And Abraham took the wood of the burnt Offering and laid it upon Isaac his Son , and he took the Fire in his hand and a Knife , and they went both of them together . and again , v. 9. And they came to the place which God had told him of , and Abraham built an Altar there , and laid the wood in order , and bound Isaac his Son , and laid him on the Altar upon the wood . Of the insertion of the Aeolique Digamma in the Roman words derived from the East , I have given several other instances towards the conclusion of this work , and of the changing of the shin into an x , though that and the change of a Tsade into the same , be so natural that nothing can be more , yet I will give some other instances , from shish is the Latin sex , and from Reish is the Latin rex , which latter word though it be not extant any where in the Bible , yet that there was formerly such an Hebrew word , may be seen from the words reshith , and rishon derived from it , and this very word is still to be seen in the most Ancient of the Rabbinical writings , so for example , what the N. T. calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Ancient Jews called Resh Gabbaei , as Caninius de loc. diffic . N. T. and Hottinger in his Exercit. Antimorin . have observed . See also , B●● lex . Talmud . in voce . the Algerines at 〈◊〉 day call their chief Magistrate by the Name of the Raes , and the Turks have also an Officer among them . whom they call Riseffendi , mingling an Hebrew word and the corruption of a Greek together , it being as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , and what the Hebrews call Resh , that the Arabians call Rebis , by the Interposition of a Digamma , and by the same Analogy from the Hebrew din or doun signifying Judgment , is the Turkish and Algerine Divan , for a Consistory or place of Judgment , and by leaving out the n corruptly ( to mention that by the way ) the Tunitines call their chief Magistrate the Dey , that is , the Judge , as the Carthaginians of Old called him suffetes from the Hebrew shophet , signifying the same . Lastly , As a shin so also a samech a letter of much the same sound and nature , is by the Latins changed into an x , as from nous , fugit , is the Latin nox , because then all things vanish and disappear .

This for the Priests , then for the Sacrifices , that which was called the mola among the Romans was fron the Hebrew melach signifying Salt , as by the same Analogy form the Hebrew keren is the Latin cornu , from the Hebrew Bier signifying a Ditch or Well , is by a reduplication the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , signifying Slime or Dirt , and from the Hebrew Hen , signifying Grace or Comeliness , not only the Latin Venus by changing the h into v consonant or Aeolique Digamma as Heinsius in his Aristarchus hath with great probability observed , but also benus and bene , and benignus , and bonus . The Romans indeed in latter time not knowing the true signification of their own word , gave it the needless Epithet of Salsa , which it included in it self before , as likewise the publick and solemn convention upon the calends of their Months they called Curia Kalabra , though the Hebrew word Kahal , which is a part of the composition of Kalabra included the signification of Curia within it self , as I have shown in another part of this Discourse . Further , the Sacrifice , was called sometimes victima and sometimes Hostia , victima though it be not an Hebrew word , yet it includes an imitation of an Hebrew Custom ) for victima is quasi vittima à vinciendo , whence also the Latin vitta is derived , because the Sacrifice was first bound and laid upon the Altar , before the Throat was cut , as in that passage of Genesis concerning Isaac , part of which hath been already repeated , v. 22. v. 9 , 10. And Abraham built an Altar there , and laid the wood in order , and bound bound Isaac his Son , and laid him upon the Altar , upon the wood , and Abraham stretched forth his hand and took the Knife to slay his Son. And to this it was that David alluded when he said Psalm 118. 27. bind the Sacrifice with Cords , even unto the Horns of the Altar . as for hostia , the very name is Hebrew , it is without question from the Hebrew word hasah , which I have shown in these papers sometimes to have a sacrificial meaning , and in that sense the Latin facio by the help of a Digamma is derived from it , and thence it was that Hostis in its first and purest signification did not signifie an Enemy , but a Pledge or Pawn which was given for the performance of conditions , and thence hostimentum , hostire , and redhostire are derived , but because such pledges were given out of the Enemies Country , and out of their number , therefore by degrees it came consequently to signifie an Enemy , but its direct and primary signification is a Pawn or Pledge , as every Sacrifice is in the stead of him for whom it is Offered up , and these hostes , otherwise called in Latin obsides , were to be hostiae in the proper sense , that is , they were to be slain and put to death , which is the signification of hasah in Hebrew and of mactare in Latin , if the conditions stipulated were not performed .

Page 183. As appears from the Books of Daniel and Esther , &c. and also from those of Ezra and Nehemiah ) I cannot altogether excuse this from error , however it is true of the Books of Daniel and Ezra , that they have a great deal of Chalday in them , but the name of Esther is Chalday , though the Book be not , and so is the name of Nehemiahs Office , who was made Governour of his own Country under the name of Tirshatha .

Page 200. To whom e're it be long , I shall give another opportunity ) this refers to the Sermon before Sir P. W. as it is long since Printed with additions , and I think I may pretend in what I have said in that Discourse and in the Preface , to have clearly represented all the natural reasons upon which the present excellent establishment may defend it self , and though I do not say they are the only Arguments , yet without them all other Arguments signifie very little , and they of themselves without any addition of Authorities and Traditions , though they are also of our side , are sufficient to defend us against all the reason of our Adversaries , though not against their prejudices or their malice , the first of which seems utterly incapable of conviction , and the second will never acknowledge it , let it be never so plain . —

Page 210. But of this and other matters of a resembling nature I have discoursed more largely , &c. ) in my middle way betwixt necessity and freedom .

Page 228. I do therefore disown and recant those reasons , &c. ) this referrs to a part of those papers in the Additions to the Sermon before Sir P. W. which , for the reasons I have already Publisht , I thought it but just and necessary to suppress ; and so does that passage also a little before being , p. 226 , 227. and their name put into Greek is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , as I have elsewhere observed against Joseph Scaliger — and the Book of Scaliger , which I referr to is his Elenchus Triheresii , written against the Jesuit Nicholas Serarius . —

Page 230. And though these reasons are sufficient to prevail with me to retract that opinion , &c. ) this is also referred to some part of the forementioned papers which I thought it requisite to suppress . —

Page 267. If the Nones were quintanae fell upon the fourteenth , but if they were septimanae upon the sixteenth day of the Month ) this is a mistake , I should have said , the thirteenth and the fifteenth .

Page 286. Who were used to abuse the Jews for their abstinence from Swines flesh ) as in that of Juvenal speaking of Judea .

Observant ubifesta mero pede sabbata Reges , Et vetus indulget senibus clementia Porris .

And in another place of the Jews he says , Nec distare putant humanâ carne suillam .

And Petronius represents them as worshiping of Swine , out of a mistake in the true reason of their abstinence , which was because they thought them unclean .

Judaeus licet & Porcinum Numen adoret .

Page 309. Which was nothing else , but aliquid extrà & intrà muros , &c. ) so the Pomaeria are described by the Roman Authors , and so it was certainly among the Jews , as appears by comparing the 4th . and 5th . verses of the 35th . of Numbers together . For v. 4. it is said , The Suburbs of the Cities which ye . shall give unto the Levites , shall reach from the Wall of the City and outward a thousand Cubits . but v. 5. Ye shall measure from without the City on the East-side two thousand Cubits , and on the South-side two thousands Cubits , and on the West-side two thousand Cubits , and on the North-side two thousand Cubits , and the City shall be in the middest , this shall be to them the Suburbs of the Cities . now there is no possible way to reconcile these two verses together , which are otherwise contradictory , notwithstanding they immediately follow one another , but by saying that the First of these places , is to be understood only of the Suburb or pomaerium without the Wall , but the other of both together , of the empty space with in the Wall , as well as without , and the City was to be in the middest , that is , in the middest of the inward pomaerium , for that which the Hebrews call hir , and we render City , does not begin with the Wall , but the Houses , and there are many places so called in the Old Testament which had no Walls at all , or in the Scripture Language , which were not fenced Cities , as the Levitical , all of them were , and so were the fitter for that use , to which I have conjectured Jeroboam to have put them , but then , if this way of reconciliation be admitted , as I think it is highly reasonable , then the Seventy are not to be excused , who have put down 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , two thousand Cubits in both places , which I believe them to have done out of ignorance , as thinking there was a contradiction in the place , and not understanding the nature of the Suburbs in those times , which were so exactly answered by the pomaeria among the Romans , which were two fold , there was pomaerium post muros , that is , the outward pomaerium , and there was murus post pomaerium , that is to say the inward , and this Livy makes to be the Etymon of the place in these words : Pomaerium , verbi vim solam intuentes est locus , quem in condeudis urbi bus quondam Hetrusci , quà murum ducturi erant , certis circà terminis inauguratò consecrabant ; ut neque interiore parte aedificia maenibus continuarentur , quae nunc vulgò etiam conjungunt , & extrinsecus puri aliquid ab humano cultu pateret soli . hoc spatium quod neque habitari neque arari fas erat , non magis quod post murum esset , quam quod murus post id , pomaerium Romani appellarunt . And perhaps there is another Etymology more natural then this , and which will answer both of these significations , and denote both sorts of the ancient pomaerium , and that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , for what the common Greek calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , that the Dorique calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , from whence is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , anp 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and other words of the like nature , to be met with in our Lexicons , and taken , as I suppose , out of the Dorique writers of the Italique or Pythagorean sect , and this way , 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is any Addition or Appendix , whether within or without the Walls of a City , that is , it is the pomaerium indifferently in both sense .

Page 310. Which the Latins call otherwise tabanus ) from tabes , because they breed in the faintly and Autumnal time of the Year , or from the Hebrew teben signifying straw or reeds , because they are chiefly found in locis arundineis & Vliginosis . —

Page 311. I could show the same of the rest of the Roman Hills , &c. ) I dare scarce undertake for them all , but there is one more notwithstanding , which I have not mentioned , and which I take to be of Eastern Origination , and that is the mons Aventinus , which I take to be from the Chalday Aben , signifying a Stone , the place where Jupiter Lapis , as Agellius tells us they had such a Deity and they were used to swear by him , was worshipped among the Romans . For in many of these cases b and v consonant are the same , as may be seen in a thousand instances in the ancient glossaries , but it shall be sufficient to instance in another word of Hebrew or Oriental growth translated into Latin , that is , the Hebrew ab , whence by the addition of a Roman termination is the Latin Avus , signifying a progenitor or forefather , for that is its first and true signification , though the use of the Latin speech have restrained it to him , whom we call the Grandfather , and this is plainly the sense of proavus , being from the Latin pro with the Hebrew ab , and signifying in general a progenitor or Forefather , as in that known place of Ovid — Genus & proavos & quae non fecimus ipsi , Vix ea nostra voco — but yet in this word we have a manifest instoance of the ignorance of the Romans in the Antiquities and true Etymologies of their own Language , for avunculus which is from avus , and consequently from ab , is not the Vncle by the Father , but the Mother's side .