Selected quad for the lemma: kingdom_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
kingdom_n	certain_a	great_a	king_n	2,693	5	3.5200	3	true

Text snippets containing the quad

ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A85346	Vnheard-of curiosities concerning the talismanical sculpture of the Persians; the horoscope of the patriarkes; and the reading of the stars. Written in French, by James Gaffarel. And Englished by Edmund Chilmead, Mr. of Arts, and chaplaine of Christ-Church Oxon.; Curiositez inouyes, sur la sculpture talismanique des persans. Horoscope des patriarches. Et lecture des estoilles. English.	Gaffarel, Jacques, 1601-1681.; Chilmead, Edmund, 1610-1654, translator.	1650 (1650)	Wing G105; Thomason E1216_1; ESTC R202160	209,056	473

might possibly have taken its originall from the History but where shall we find those can witnesse that it did so Whereas on the other side we know that these Fables are as ancient with the Greekes as Astrology it selfe We may therefore from this very particular passage conclude what manner of spirit reigned in the writers of this Nation whose delight it alwayes hath been to put their foolish Fables upon the world for Truths And here I shall adventure to deliver what I have sometimes conceived touching the ground of this Errour Sidon in the language of the Phoenicians who are Syrians signifies a Fish as Heurnius reports after Justin Now Sidon is a part of Syria Barbar Phil. in Chald. f. 32. Notis in Math. fol. 16. which in Arabick signifies an Inflation or Swelling as Kirstenius affirmes I have therefore doubted whether or no the Greekes who turned all things into Fables might not possibly have forged this Story of the Syrians swelling by reason of their Fish 5. This other Conjecture is not in my judgment very farre wide of the truth namely that the Syrians were accused of worshipping Fishes because they worshiped the Idol Dagon which some have conceived to have been halfe Fish and halfe Man in the forme of a Triton or Syren but with this difference that it had the head of a Fish Idolum Dagon saith Lyranus after the Rabbins quod colebatur a Philistaeis habebat caput piscis ideo vocatur Dagon quia 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 dag piscis significat I am not ignorant that there are that are of opinion it was in figure like a young Damsell covered all over with cares of corne which they conceive to have been meant for the Gooddesse Ceres For 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagan signifies also Frumentum But these mens conjectures are not so very wel grounded as we shall see hereafter And here Scaliger in his Booke de Emendatione Temporum reproves Philo Bibliensis for saying that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was as much as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and will have 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by all meanes to signifie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Piscator or Piscosus from the Hebrew word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagah Piscis and that by this Dagan is meant the Goddesse Derceto and not any God at all But if one should aske Scaliger his reason he could give no other then this that Dag or Dagah signifies a Fish Be it so but it also signifies Frumentum Corne so that it concernes him to give a reason why we should rather interpret Dagah Piscis a Fish then Dagan Frumentum Corne. If he alledge for himselfe that some Authors affirme that the Syrians worshipped not this Idol for any other reason but because that a certaine Sea-Monster which was seen to come dayly from the Red Sea taught them many secrets in the businesse of Husbandry but being unable to endure long out of its proper Element it returned still in the evening to the Sea againe and in the morning alwayes came up againe to Babylon I answer that this Story besides that it carries little shew of probability with it is not delivered for a truth by any Authentique Historian I am therefore inclined to believe with Helladius Phot. Cod. 239. in Photius that this was neither Monster nor Fish but rather a Man cloathed with the skin of some Fish who made his retirements towards the Red Sea and by this meanes gave occasion to this Fable So that Scaliger is manifestly convinced of errour in maintaining that this Dagon was the Goddesse Derceto and not a God for besides that all Greek Authors make Dagon of the Masculine gender and not of the Foeminine Vid. los. Philon. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagon qui est and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quae est Reason it selfe which all men ought to submit to shewes clearely that it was not a Woman whose sexe rendred her unapt for travell but some Man that first shewed the Syrians the manner of tilling the ground seeing that their countrey or at least that of their neighbours was without controversie the first inhabited either before or after the Flood To this Reason we way adde the Authority of Eusebius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagon autem Frumenta invenit atque Aratrum ac ideo Jupiter Aratrius nuncupatus est You may also see Annius lib. 6. and Gyraldus in his Syntagm Syntag. l. 12. So that this Idol Dagon might be one halfe in the shape of a Man covered all over with eares of Corne by reason of his having taught the Syrians the manner of Tillage and the other halfe in the fashion of a Fish because of his wearing a Fishes Skinne and his retiring towards the Red-Sea The passage of Philo which Scaliger indeavours to refute is this Patris regnum Coelus possidens Terram sororem in matrimonium duxit Euseb de Prap. Evang l. 1. c. 7. quae sibi quatuor filios peperit Jlum quem et Saturnum dicunt Boetilum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dagona qui et Frumentarius appellatur ac postremò Atlanta But to returne to my defence of the Jewes For I should not have troubled my selfe in the justification of the Syrians but onely to let the world see what liberty men take to themselves wrongfully to accuse the Easterne people Not that I undertake to cleare them wholy from errours I should in so doing shew my selfe much more blinde then they But onely to make it appeare that of a thousand crimes which they are accused of they are not guilty of then 6. There is therefore scarcely any one Author either Greeke or Latine that I know save onely Genebrard and Moncaeus which doth not confidently condemne the Jewes of being guilty of Idolatry I mean those that revolted from their lawfull King For what can be more true say these men then that the Samaritans worshiped Golden Calves seeing that God himselfe reproves them for it Who then can cleare them in point of Idolatry Let us now lay downe an Antecedent like this and then see if we can thence deduce a like Conclusion Some Christians have been knowne to worship Idols and God himselfe hath reproved them for it Therefore all Christians are Idolaters What a Consequence here is I shall therefore indeavour to cleare this matter and make it appeare that the Samaritans are unjustly accused in the matter of the Golden Calves The History 3. Reg. C. 12. which is the onely true one in the world teaches us that after the death of Solomon whom many very inconsiderately reckon among the Damned his Scepter was put into the hands of his Successor who being a young man was utterly unacquainted with the Rules of Governing well which are consistent with Age onely This new King therefore comming to the Crown his subjects desired to him the diminution of some certaine great impositions which his Father who could not in this deserve the name of a wiseman had charged them with But they were so far from being relieved as that they had heavier Taxes layd upon them through the evill Counsell of the King which is the readiest cause of the subversion of Kingdomes and

the best-grounded Monarchies in the World At length his People revolt from him and that with so great heigth of malice and with so vnanimous a consent as that of Twelve Tribes there continued onely two Judah and Benjamin in their obedience to their lawfull King The rest elected Jeroboam for their King who made choice of Samaria for the place of his abode where by vsing such meanes as might have become the most knowing Politicians of the Ancient Law he kept this People so pliant and obedient to his Commands that they never afterwards acknowledged the Scepter from whence they had revolted Now one of the principall meanes that he made vse of was that having considered with himselfe that there was nothing more likely to draw back the hearts of this people towards Rehoboam againe than their conversation which they were to have with the Two Tribes which continued at Jerusalem for they were necessarily to appeare three times in the year before the Lord in Jerusalem he resolved with himselfe to establish the same object of Adoration in Samaria that was at Jerusalem Now in the Temple there was the Arke and the Cherubins which Moses had made according to the Patterne which God had shewed him in the Mount Jeroboam therefore makes the same in Samaria it not being necessary to make an Arke also for you must note the Arke was made onely to hold the broken Tables of the Law as you may see in Deuteronomy But what Cap. 10. V. 5. you will say were the Cherubins made by Moses fashioned like Calves then Yes most certainly since that those which Jeroboam made were but in imitation of them And had they been of any other figure he had then imitated that figure and had not so much as dreamt of making Calves seeing his purpose onely was to retaine his people in their obedience by the same forme of worship that they used at Jerusalem Otherwise how imprudent should he have been in going about to introduce a strange Religion which they had never before knowne This would have been a meanes rather to have ruined himselfe and his designes and to cause his new gotten Subjects to returne to their old Allegiance 7. Now that the Cherubins which Moses made to the Arke were in the figure of Calves that which Aaron made in the Wildernesse at the intreaty of the children of Israel proves sufficiently for doubtlesse this High Priest did nothing but what he conceived Moses himselfe would have done had he been alive For he tooke upon him to doe what he did upon a presumption that Moses was taken away by God seeing he had not come downe from the Mount in the space of full forty dayes whereas at other times he had never tarried there above a day He made therefore a Cherubin indeed but it was after the patterne that was shewed to Moses as also to himself Exod. 25. Exod. 24.10 and the seventy Elders Inspice fac secundùm exemplar quod tibi-in monte monstratum est Now in this Patterne they saw the glory of God in like manner as it was afterwards seene by Ezekiel and St. John where God appeared sitting betwixt foure Cherubins whereof the first was in figure like a Man the second like a Lion the third like a Calfe and the fourth like an Eagle And upon these visible Cherubins as upon a Throne were the Children of Israel to find placed the Majesty of the Invisible God in their passage through the Wildernesse according as he had promised them by the mouth of his servant Moses Ecce Ego mittam Angelum meum qui praecedat te And then afterwards explaining how himselfe would rest upon this Angell called by the name of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Elohim Dij a name common to the Angels too he addes Et erit nomen meum in illo facies mea praecedet te requiem dabo tibi These Promises therefore having been so often made to the People by Moses now that they beleeved him to have been either devoured by some wilde beast in some corner of the Mountaine or else as the wiser sort amongst them thought that he was taken away by God they required at the hands of his Successor Aaron the fulfilling of these very Promises Surge said they unto him fac nobis Deum Elohim or Deos Elohim qui praecedant nos Moysienim huic viro qui eduxit nos de terrâ Aegypti ignoramus quid acciderit as if they should have said We know not what is become of Moses that should have made us this Angell that was to march before us doe Thou thy selfe therefore make it that so we may enter into the Land of Promise Aaron therefore made them one of these Cherubins on which they had seene God sitting Now why he made this Cherubin in the shape of a Calf rather then in any other of the three Figures Abiudan a Jew speaking of this particular a Manuscript Copy of whose Workes Mr. Otho hath brought out of the East sayes nothing at all But Moncaeus who hath likewise written of this Subject gives the reason out of Dionysius the Areopagite In Vit. our Cap. 5. namely that Aaron made choice of the Cherubin that was figured like a Calfe because that being in the appearance more absurd then any of the rest the Children of Israel would not be so apt to worship it This Calfe therefore or Cherubin was made by Aaron not as if he had first cast the gold in a rude Masse and then afterwards shaped it working it in the same manner as Statuaries doe in rude Stones as Moncaeus is of opinion Nor yet that this Calfe came out by chance without any purposed designe of Aaron in making it in shape like a Calfe as most of the Ancients have been bold to affirme But having first made a Mould Et projeci illud aurum in fornacem egressusque est hic Vitulus he cast the gold into it and there came forth this Calfe If the People afterwards provoked God to wrath thereby it was not for making the Calfe but for worshipping it For as Martiall sayes Qui fingit sacros auro vel marmore vultus Non facit ille Deos qui rogat ille facit Neither doe we any where read that Aaron was at all reproved of God for having made it 8. So that the conclusion which we may draw from hence is that the Cherubins which were on the Arke were really made in the shape of Calves and that according to this Doctrine Jeroboam in imitating them could not in any wise be counted an Idolater but onely a Schismatick or Separatist from the worship that was performed in Jernsalem notwithstanding that the same befell him that had happened to Aaron before him namely that though His Purpose

by Fire and Sword Thus hath not This Nation spared at all the Two Spouses of the Living God and doth still torment the Later of these by the Tyranny of the Turkes which also came out of the North. Most Properly therefore doe we in this Celestiall Writing beginne to read Disasters and Misfortunes from the Northerne Part seeing that A septentrione pandetur omne malum Or Else we may say that we beginne to read on this side because that the Verbe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tipatach which in this Prophesie is translated Pandetur signifieth also in the Originall Depingetur so that we may render this Prophesie in these words All Evils shall be described or written from the Northward And if written then certainly to be read from This Side Now this Celestiall Writing doth not alwayes represent in Words at length what things are to happen but sometimes in a more compendious manner and by way of Abbreviation in like manner as was that Vision which appeared to Belshazzar foreshewing the Destruction of his Kingdome According to the Hebrew MENE THECCHEL PARSIM and which was interpreted by Daniel MANE THECEL PHARES And as none but Daniel who was a Just Man in the Sight of God could interpret this Vision in like manner say the Jewes it appertaineth onely to Good Men and not to all manner of Persons whatever to interpret those things that are found Written in the Heavens which are for the most part very Obscure and Difficult and which require for the Perfect Interpretation of them that a man should be skilfull in the GEMATRIE NOTARICON and the TEMURAH which are the Three Parts of the Cabale The First of which the name whereof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Gematria Gen. 49.10 is corrupted from the Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or else this Later from the other considereth of the Numbers that are contained in the Letters and by comparing them with others the like gives an Explication of what was before Obscure As for Example where it is said in Genesis concerning the Comming of the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Java Schilo Shiloh shall come these Hebrew Letters make up the number 358. which is the Number also of the Letters of the Messias 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Maschich so that the Prophet saying Donec venerit Schiloh it is as much as if he had said Donec venerit Messias The Second Part is of use when the severall Letters of a Word doe represent each of them a whole Word as in this Devise of the Romans S. P. Q. R. Senatus Populusque Romanus and in this Hebrew Name 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Adam the First Letter whereof signifieth 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Epher Dust the Second 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dam Blood and the Third 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Marah Bitterness Intimating that Man is nothing but Bitternesse and Sorrow but Corrupt Blood and Sin and lastly but Dust and Ashes The Third and Last Part the name whereof Notaricon is taken likewise from the Latine Notarius or else this Latine word from the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Natar which signifies to Transferre or Transpose a word very proper to the Art of Anagrammatisme is when either Two or more words are united together or are read backwards or otherwise after the manner of Anagrammes or else are divided into severall other words by the Transposition of the Letters As for example where God saith to in Children of Israel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Jelec Malachi lepanecha My Angell shall goe before you where it is demanded what Angell this was and it is answered that it was Michael because that the Letters of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Malachi Transposed make up that Name You may see many Examples of this Nature in my Advis sur les Langues c. and in my Apology for the Cabale the Title of which Treatise is Abdita Divinae Cabalae Mysteria contra Sophistarum Logomachiam defensa 11. we will now discover according to these Rules laid down some certain Secrets of this Celestiall Writing which are delivered by R. Kapol Chomer and Abiudan which are the Three that have written the most of this Subject of any We have formerly shewed how the Stars of the Constellation called Caput Algol being Verticall to Greece did foreshew the Desolation of it The like is to be observed in the rest of the Stars when they are Verticall to any other Kingdome though they are perhaps ordered and to be understood otherwise Thus a little before the Temple of Jerusalem was burnt and utterly consumed by Nabuzaradan it was observed that Eleven of the Stars that were the most Verticall to it composed for a pretty while together these five Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which being joyned together made up this Word reading it from the North toward the West Hikschich which signifieth to Reject and Forsake without any Mercie and the Number of Three of them added together amounteth to 423. which is the Space of Time that this Stately piece of Building had stood In like manner a little before the Jewes saw their Scepter cast downe to the ground and their Liberty carried Captive into Babylon Five Stars were for a long time together observed to compose these Three Mysticall Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nataq a word which signifieth to Break Cast Down and to Drive out And the Number of these Letters which is 505. was the Exact Number of years that the Jewish Kingdome had lasted from Saul to the Deplorable King Zedechias Neither are the Jewes the only People who have been advertised by this Celestiall Writing of the Miseries that were to befall them but all the other Nations of the World might have read in the Heavens in like manner the Evils that have happened unto them as the fore-named Authors affirm Thus the Persians or Assyrians who were the Ruine of the Monarchy of the Jewes saw the Period of their own Empire after that Foure of their Verticall Stars had composed these Three Letters 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rob which make up the Number of 208. which was the time of the Duration of this Monarchy which was founded by Cyrus The End of the Grecian Empire was likewise fore-shewed by Four Stars which made up the Verb 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Parad which signifieth to Divide and that in This Wonderfull Manner as that the very same Letters did produce also the Number of years that this Monarchy lasted which took beginning at the time that Alexander the Great subdued the last Darius That of the Athenians lasted but 490. years which is the Number of these Three Letters which Foure Stars that were Verticall to this Place did compose 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tsarar which signifieth Angustijs affici Besides these Foure Stars saith Ch●mer there were Foure other observed also which made up two 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Caphs I know not Why though saith He unlesse it be that these Letters are Fatall