Poems written by A. Cowley.

NOTES.

3:

1. LIke that of Virgil,

Subridens mistâ Mezentius irâ.

And Mezentius was like Pharaoh in his contempt of the Deity, contemptor{que} Deûm Mezentius, Exod. 5. 2. And (Pharaoh) answered, who is the Lord, that I should hear his voyce, and let Israel go? I know not the Lord, neither will I let Israel go.

2. For no Nation under the Sun worshipt so many Gods as Egypt; so that probably Pha∣raoh would have known the name of any God but the true one, Iehovah.

3. That Pharaoh askt a sign; appears by Exod. 7. 9. And when Pharaoh shall say to you, Shew me a sign, &c.

4. Almighty, as it was the Instrument of the Almighty in doing wonders; for which it is called the Rod of the Lord, as well as of Moses and Aaron; and in this sense Fortune is rightly cal∣led by Virgil Omnipotens.

5. We may well suppose that the King and his Guards fled for fear at the sight, since Moses himself did so at first, Exod. 4. 2. And it was turned into a Serpent, so that Moses fled from it.

4.

1. So the Apostle calls the chief of Pharaohs Magicians, 2 Tim. 3. 8. but S. Hieron. translates their names Iohannes and Mambres; and they say there is a Tradition in the Talmud, that Iuhani And Mamre, chief of Pharaohs Magicians, said to Moses, Thou bringest straw into Aepraim, which was where abundance of corn grew; as if they should have said, to Bring your ma∣gical Arts hither, is to as much purpose, as to bring water to Nilus. Iannes was famous even among heathen Authors. Pliu. lib. 3. c. 1. Est & alia Magices factio, a Mose, & Ianne & Iotape Iudaeis pendens. and Numenius the Pythagorean names him in Euseb. 1. 9. Prapaerat. Evang. They here are called by several names, in several Translations, by the Septuag, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Venefici, Poisoners, and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Incantatores, Enchanters; by Sulpitius Severus, Chaldaans, that is, Astrologers; by others, Sapientes & Malefici, Wisemen (that is, Men esteemed so among the Egyptians) Philosophers and Witches.

2. Fecerunt etiam ipsi per incantationes Aegyptiacos & arcana quaedam similiter. Their Gods may well be called Servile, for in all Enchantments we fiade them threatned by the Conjurers, and forced whether they will or no, by the power of Spelli, to do what they are commanded. Tiresias in the 4 Theb. because they did not obey him at first word, speaks to them like a Schoolmaster, with a rod in his hand,

—Et nobis saevire facultas:—An Scythicis quoties armata venenisColchis aget trepido pallebunt Tartara motu,Nostri cura minor? &c.

And Lucan says of Erichtho,

Omne nefas superi prima jam voce precantisConcedunt, carmen{que} timent audire secundum.

And the Witches used always some obscure murmurings in their charms. So of Erichth,

Tum vox Lethaeos cunctis pollentior herbisExcantare Deos, confundit murmura primumDissona, & humanae multum discordia Linguae.

3. There are four opinions concerning this action of the Magicians; the first, that their Rods appeared Serpents by an Illusion of the sight. This was Iosephus his opinion; for he says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and Tertullian, Hierom, Gregory Nyssen, are cited for it too. Sedulius in lib. 4. Carm.

—Sed imagine falsaVisibus human is magicos tribuere figuras.

This I like not, by no means; for if the appearance of the Serpents was an Illusion, so was the devouring of them too by Moses his Serpent. Therefore the second opinion to salve this difficulty, says, that the Devil for the Magicians, did really on the sudden, make up some bodies that looked like true Serpents, but were not so, and those bodies were truly devoured by Moses his true Serpent. But it does not fully answer the objection; and besides, by this De∣ceipt, they might as well have imitated the other miracles. The third is, Thom. Aquinor, and Cajetans, and Delrios, and divers others, That they were true Serpents, not Created in an instant by the Devil (for that is granted by all to exceed his power) but Generated in a mo∣ment of Time by application of all things required to the generation of Serpents, which is Spontaneous sometimes. The fourth is of Peretius, Abulensis, and many more, that the Devil snatcht away the Rods. and had true Serpents there in readiness to put in their place, and this agrees better with the swiftness of the action, for which, and some other reasons, I fol∣low it.

5:

1. The Bank of Nilus, which is incomparably the most famous River in the world, whe∣ther we consider the greatness and length of it (for it runs about 900 German miles) or the things that it produces, or the miraculous flowing and ebbing of it. It is therefore called ab∣solutely in the Scripture, Machal Misraim, The River of Egypt. From whence the word Nile is not unnaturally derived Nahal, Naal, Neel, Neil; as Bahal, Baal, Bel, Βῆλος: and Pompon. Mela reports, 1. 5. c. 10. That the fountain of Nilus is called Nachul by the Ethiopians. Now whereas God says to Moses, Go to Pharaoh in the morning, when he shall go forth to the Water: I believe, as the Perfians worshipt every morning the rising Sun, so the Egyptians did Nile; and that this going forth of the King to the River, was a constant act of Devotion, Theodoret 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Nay I doubt whether Osyris (their great Deity) be not worshipped for Nilus. Seld. de Dils Syris.

2. The fountain of Nilus is now known to be in the mountains called Lunaemontes, and one of the Titles of Prester Iohn is, King of Goyome. Where Nile begins; but the ancients were totally ignorant of it, insomuch, that this was reckoned among the famous proprieties of Nilus, that it concealed its Spring, Fontium quicelat origines; of which see Lucan in the 10. Book; where, among other things, he says most admirably of Nilus.

—Vbicun{que} videris,Quaereris, & multi contingit gloria gentiVt Nilo sit laeta suo.

3. Theodoret upon Exodus, says thus of this change of Nilus, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Being changed into Blood, it accused the Egyptians of the Insants murder; and the Book of Wisdom in Chap. 11. makes the same observation.

6.

1. Computruit fluvius; and before the Septuag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 where the vulgar Edi∣tion says, Computrescent aqua; that is, fervebit, vel effervescet fluvius, relating perhaps to Blood, which when it corrupts Boils, and burns as it were in the veins: when the water had been corrupted in this manner, it is no wonder if it produced a great number of Frogs; but the wonder consists in that the number was so infinite, in that it was so suddenly produced upon the action of Aaron, and that contrary to their nature, they came to molest the Egypti∣ans in their very houses. The like judgement with this we finde in prosane Histories, and to be attributed to the same hand of God, though the Rod was Invisible. Athenaeus in his 8 Book, and 2 Ch. reports, that in Paonia and Dardanium (now called Bulgarie) there rained down so many Frogs from heaven (that is, perhaps they were suddenly produced after great showers) that they filled all the publike ways, and even private houses, that their domestical furni∣ture was convered with them, that they found them in the very pots where they boiled their meat; and that what with the trouble of the Living, and the smell of the Deadones, they were forced at last to forsake their Countrey. And Pliny reports in his 8. B. Ch, 29. That a whole City in Gallia hath been driven away by Frogs, and another in Afrique by Locusts; and many examples of this kinde might be collected.

2. Sen lib. 4. Quaest. Natur. c. 11. Nilus brings both Water and Earth too to the thirsty and sandy soil; for flowing thick and troubled, he leaves all his Lees, as it were, in the Clests of the parched ground, and covers the dry places with the fatness which he brought with him, so that he does good to the Countrey two ways, both by over flowing, and by manuring it. So that Herod. calls it 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, The Husbandman. Tibul. Te propter nullos Tellus tua postulat imbres, Arida necpluvio supplicat herba Iovi; for which reason Lucan says, that Egypt hath no need of Iupiter,

—Nihil indiga mercisAut Iovis, in solo tanta est fiducia Nile.

And one in Athenaus bolder, yet calls Nilus excellently well, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 thou Egyptian Iupiter: nay, it was termed by the Egyptians themselves, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The River that emulates and contends with Heaven.

7.

1. What kinde of Creature this was, no man can tell certainly. The Sept. translate it both here, and in the Psaim 105. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. And so Philo, and the vulgar edition retains the word, Sciniphes, Ciniphes, or Kniphes, seem to come from the word, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which signifies to Prick, and they were a kinde of Gnat: and Pliny renders them Culices muliones, and sometimes simply Culices; as likewise Columella. Dioscorid. cap. 112. terms them, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 And Hesych. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 So Isidor. 1. 12. Origin. and Oros. 7, 8. and so Origen. Yet Iunius and Tremell. and the French, and the Eng∣lish, and divers other Translations, render it by Lice, and Lice too might have wings; for Diod. Sicul. 1. 3. c. 3. speaking of the Acridophagi, or carer: of Locusts, says, that when they grow old, their bodies breed a kinde of uinged Lice, by which they are devoured. It seems to me most probab c, that it was some new kinde of creature, called analogically by an old known name, which is Pererius his conjecture, and is approved by River: And this I take to be the reason why the Magicians could not counterseit this miracle, as it was easie for them to do those of the Serpents, the Blood and the Frogs, which were things to be had every where. This I think may pass for a more probable cause then the pleasant sincy of the Hebrews, who say, that the Devils power is bounded to the producing of no creature less then a grain of Barley, or then S. Augustines allegorical reason, and too poetical even for Poetry, who affirms, that the Magicians sailed in the ibird Plague, to shew the defect of humane Philosophy, when it comes to the mysterie of the Trinity but, such pitiful allusions do more hurt then good in Divinity.

8.

1. A grievous Swarm of Flies—So our English Translation; St. Hier Omne genus musca∣rum. All sorts of Flies. The Septuag. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 Canina Musca, a particular kinde of Fly, called a Dog-Fly, from his biting. If it be not to be read 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, which may signifie Aquila's, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Some translate this place, A mixture of Beasts. The French, une mes••••e de bestes. Iun. and Tremell. Colluviem: and it should seem that Iosephus understood it of se∣veral sorts of wilde Beasts that infested The Countrey. For he says, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉; and Pagninus, Omne genus serarum; which is not very probable, for the punishments yet were rather troublesome then mortal, and even this punishment of Infinite num∣bers of small Tormentors, is so great a one, that God calls them his Armie, Ioel, 2. 25. nay, his Great Army, The Locust, the canker-worm, and the catterpillar, and the palmer worm, my great Army, which I sent among you.

2. The God of Flies, Belzebub, a Deity worshipped at Accaron, Iupiter, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, either from bringing or diving away of Swarms of Flies, Plin. lib. •••• c. 28. Those of Cyrene worship the God Achor, great multitudes of Flies causing there a Pestilence, which presently dye upon the sacrificing to this God; where Achor, I conceive, to be the same with Accaron, most of the sea-coasta of Afrique, being ancient Colonies of the Phoenicians. Clement reports, that in Acarnaniâ at the Temple of Actian Apollo, they sacrificed an Ox to Flies, And Aelian, 〈◊〉〈◊〉 de Animal c. 8. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉. Both, as I suppose, meaning that they sacrifiecd the Ox, not to the flies themselves, but to Apollo or Iupiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉, Pausan. l. •• 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 The Eleans sacrifice to Iupiter 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 for the driving away of Flies, from the Country of 〈◊〉〈◊〉. The Romans called this God not Iupiter, but Hercules Apomyius, though we read not of the killing of Flies among his Labors. Plin. 1. 29. c. 6. No living creature has less of understanding, or is less 〈◊〉〈◊〉 (then flies) which makes it the more wonderful, that at the Olympique Games, upon the sacrificing of an Ox to the God whom they call Myiodes, whole clouds of them fly out of the Territory. And among the Trachinians, we read of Hercules. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the Driver away of Gnats with the Erythraeans of Hercules 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 the killer of worms, that hurt the Vines and many more Deities of the like honorable imployment are to be found among the ancients.

3. Many sorts of Flies molest the Castle, none so as the Afilus or Oestrus (the Gad-Fly)

Virg. Georg. 3.Oestrum, Graeci vertêre vacantes,Asper, acerba sonans, quo tota exterrita silvisDiffugiunt armenta

With the plague that was to ensue; that is, not in the sense that Claudian speaks of Pluto's Horses,

Crastina venturae exspectantes gaudia praeda

For how (as Scaliger says) could they know it) but simply, Wisht for death.

9.

1. (i.) Poisoning: The conjunction of which produce Poisons (1) Infectious diseases, ac∣cording to the received opinion of Astrologers. Virgil says, By the sick, or Diseased Heaven; that is, which causes diseases, but Heaven is there perhaps taken for the Air,

Hic quondam Morbo coeli miseranda coorta estTempestaa, toto{que} Autumni incanduit aestu, &c.

Where see his most incomparable description of a Pestilence.

10.

1. No Books or Writings of the Rites of Magick amongst the Egyptians.

2. It is called by Moses, Chap 9, 10. Vicus inflationum Germinans in homine, &c. Sptou'lng

out with blains, &c. which Iun. and Tremel. Erumpens multis pustulis. This in Deuteronomy is one of the curses with which the disobedience to God is threatned, Chap. 18. 27. The Lord shall smite thee with the botch of Egypt, &c. From hence, I believe, came the calumny, that Trog. Pompeius, Diod. Siculus, Tacitus, and other heathens cast upon the Hebrews, to wit, that they were expelled out of Egypt for being scabbed and leprous, which mistake was easie, in∣stead of being dismist for having brought those diseases upon the Egyptians.

11.

1. Not each one like a Monument, for that Metaphor would be too big; but many of them together, like a Monument, and the most ancient Monuments, we know, were heaps of stones, not great Tomb-stones.

12.

1. (i.) The Wheat and Rye. See Chap. 9. v. 32.

2. Ch. 10. v. 13. Our Translation has East-wind: And the Lord brought an East-wind upon the Lord all that day, and all the night, &c. The vulgar has Ventum urentem. The Septuagint a Southwind. and Eugub. says, There is no doubt but it was a South wind; which opinion I follow (though the Iews unanimously will have it to be an East-wind) because the Southern parts of Afrique were most insested with Locusts, where they are in some places, the chief sood of the inhabitants: so that from thence they might easily be sercht; for I cannot agree with some, who imagine, that the hot wind blowing all day and night, produced them.

3. Wonderful are the things which Authors report of these kinde of Armies of Locusts, and of the order and regularity of their marches. Aldroandus and Fincelius (as I finde them cited) say thus, That in the year 8 yr. they were seen to fly over twenty miles in Germany in a day, in manner of a formed Army, divided into several squadrons, and having their quarters apart when they rested. That the Captains, with some few, marcht a days journey before the rest, to choose the most opportune places for their camp. That they never re∣moved till Sun-rising, and just then went away in as much order as an Army of men could do. That at last having done great mischief wheresover they past; after prayers made to God, they were driven by a violent wind into the Belgique Ocean, and there drown'd, but being cast again by the sea, upon the shore, caused a great pestilence in the Countrey. Some adde, that they covered an hundred and sorty Acres at a time. St. Hier. upon Ioel, speaks thus. When the armies of Locusts came lately into these parts, and filled all the air, they flew in so great order, that slates in a pavement cannot be laid more regularly, neither did they ever stir one inch out of their ranks and files. There are reckoned thirty several sorts of Locusts, some in India (if we dare believe Plimy) three soot long. The same Author adds, of Locusts (Lib. 11. cap. 29.) That they pass in troops over great seas, enduring hunger for many days together in the search of foreign food. They are believed to be brought by the anger of the Gods; for they are seen sometimes very great. and make such a noise with their wings in flying, that they might be taken for Birds. They overcast the Sun, whilst people stand gazing with terror, lest they should fall upon their lands—out of Afrique chiefly they infest Italy. and the people are forced to have recourse to the Sybils Books, to enquire for a remedy. In the Countrey of Cyrene there is a Law to make war against them thrice a year, first by breaking their eggs, then by killing the young ones, and lastly, the old ones, &c.

4. The Red sea, which, methinks, I may better be allowed to call Purple, then Homer and Virgil to term any sea so.

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

Virg.In Mare purpureum violentior influit amnis.

Pliny says, Purpuram irati maris faciem referre and Theophr. 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉.

13.

1. Chap. v. Even darkness that may be felt. The Vulgar, Tam densae (tenebrae) ut palpari queant. Whether this darkness was really in the aire, or onely in their eyes, which might be blinded for the time: Or whether a suspension of Light from the act of Illumination in that Countrey; or whether it were by some black, thick, and damp vapor which possest all the air, it is impossible to determine. I fancy that the darkness of Hell below, which is called Utter Darkness, arose and overshadowed the Land; and I am authorized by the Wisdom of Solom. Chap. 17. v. 14. where he calls it a night that came upon them out of the bottoms of inevitable Hell, and therefore was the more proper to be (as he says after) An Image of that darkness which should afterwards receive them.

2. That all Fires and Lights went out, is to be plainly collected from the Text; for else how could it be truly said, that they could not see one another? and is confirmed by the Wisdom of Solony. Chap. 17. 5. No power of the fire might give them light. 3. See the above-cited, Chap. 17.

14.

1. Midnight, called also by the Latines Meridies noctis.

2. It is very much disputed what that Light was that was created the first day. That it was the Empyraean heaven, seems to me the most probable opinion, out of which the Sun, Moon and Stars were made the fourth day: and therefore before I say, that all Light seemed to be returned to the Empyrean or highest heaven from whence it came at first.

3. Some think that God inflicted this plague upon the Egyptions immediately himself, because he says, Chap. 11. v. 4. About midnight will I go out into the midst of Egypt. And to the

same effect, Chap. 12. 12. but it is an ordinary manner of speech, to attribute that to God, which is done by one of his Angels; and that this was an Angel, appears out of Chap. 12. 23. The Lord will pass over the door, and will not suffer the Destroyer to come into your houses to smite you. From which place, and Psalm 78. v. 49. where it is said (of the Egyptians) He cast upon them the fierceness of his anger, wrath, and indignation, and trouble, by sending evil Angels among them; Some collect, that God used here the ministry of an Evil or Evil Angels; but I cannot be∣lieve, that God and the Magicians had the same Agents, and that Text of the Psalm is per∣haps ill translated. Iun. and Tremel. understand by it Moses and Aaron, as Nuntios Malorum; and if we interpret it (as others) of Angels, it were better rendred in English, Destroying or Punishing Angels. Infficters of Evil upon them. I attribute this infliction to the Archangel Michael: first, because it was he (by name) who sought with the Dragon, and smore him and his Angels, Revel. 12. 7. Secondly, because in Daniel too he is mentioned as an Angel of War, Chap. 10. v. 13. And lastly, because the very name is said to signifie Percussio Dei. The Smiting of God. The Wisdom of Solomon, Chap. 18. v. 14. 15. 16. gives a little hint of the fancy of this Stance: For whilst all things were in quiet silence, and that the night was in the midst of her swist course, Thine Almighty Word, leapt down from heaven out of thy royal at Throne. as a fierce man of war into the midst of a Land of destruction: And brought thine unfergned com∣mand as a sharp sword, and standing up, filled all things with death, &c.

15.

1. That this Plague was a pestilence, is the opinion of Iosephus, and most Interpreters.

2. The Law of consecrating all first-borns to God, seems Exod. the 13. to be grounded upon this slaughter of the Egyptian First-born. But that was rather the addition of a new cause why the Hebrews should exactly observe it, then that it was the whole reason of it; for even by natural right, the First-born, and First-fruits of all things are Sacred to God; and therefore anciently, not onely among the Iews, but also other Nations, the Priesthood belonged to the Eldest Sons.

3. The Name of that Pharaoh who was drowned in the Red-sea There is great confusion in the succession of the Egyptian Kings, and divers named by some Chronologers, that are quite omitted by others; as Amenophis, whom Mercator, and some others, will have to be the King drowned in the Red sea; but that it was Cenchres, is the most probable, and most received opinion.

16.

1. That Zoan, or Tzoan, was the place where Moses did his miracles, and consequently the City where Pharaoh Cenchres lived, we have the authoritie of Psalm 78. 12. It was likewise called Tanis (by the Graecians) and from it that mouth of the Nile near which it stood, Ostium Taniticum. So that they are mistaken, who make Noph, or Moph, that is, Memphis, the place where Pharaoh kept his Court, for that was built afterwards, and lies more South∣ward.

2. The Adored Heifer. Apis, and Serapis, and Osyris (who was Misraim) I conceive to have been the same Deity among the Egyptians, known by other Nations by the names of Mithra, Baal, Tamuz, Adonis, &c. and signifying the Sun, the great lamentations for the disappearing or loss of Osyris, Tamuz, and Adonis, and rejoycing for their return, signify∣ing nothing but the Elongation by Winter, and re-approach of the Sun by Summer. The Egyptians under Apis, or Osyris, did likewise worship Nilus; and their 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 and 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 signified the overflowing of Nilus, and return of it to the channel. Now owing all their sustenance to the Sun and Nilus for that reason they figured both under the shape of an Ox; and not, I believe, as Vossius, and some other learned men imagine, to represent Ioseph, who fed them in the time of the famine: Besides, the Images of this Ox (like that which Aaron made for the children of Israel, in the imitation of the Egyptian Idolatry) they kept a living one, and worshipped it with great reverence, and made infinite lamentations at the death of it, till another was found with the like marks, and then they thought that the old one was onely returned from the bottom of Nilus, whither they fancied it to retreat at the death or disappearing,

—Quo se gurgite NiliCondat adoratus trepidis pastoribus Apis. Stat.

The Marks were these. It was to be a black Bull, with a white streak along the back, a white mark like an Half-moon on his right shoulder, two hairs onely growing on his tail, with a square blaze in his forehead, and a bunch, called Cantharus, under his Tongue: By what art the Priests made these marks, is hard to guess. It is indifferently named Ox, Calf, or Heifer, both by the Hebrews, Greeks, and Latines. So that which Exodus terms a Calf, Psalm 106. renders an Ox.

3. See Chap. 12. 2. From this time the Heorews had two computations of the beginning of the year; the one common, the other Sacred: The Common began in Tisri, which answers to our September, at the Autumnal Aequinoctial; and all civil matters were regulated according to this, which was the old account of the year. The Sacred, to which all Festivals, and all Religious matters had relation, began at the vernal Aequinoctial, and was in stitured in com∣memoration of this deliverance.

17.

1. (i.) Give a new occasion for it to be called the Red-sea. Concerning the name of which, the opinions are very different; that which seems to me most probable is, that it

is denominated from Idumaea, and that from Edom, or Esau, that signifies Red; and the King Erithra, or Erythrun, from whence the Graecians derive it was Esau, and Erythraea his Countrey, Idumaea, both signifying the same thing in Hebrew and in Greek; but because that opinion of the Redness of the shore in some places, has bin most received, and is confirmed even to this day by some Travellers, and sounds most poetically, I allude to it here, whe∣ther it be true or not.

18.

1. Plutarch de Is. & Osyr. testifies, that 〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉 was an ancient name of Egypt, and that it was called so long after by the most skilful of the Egyptian Priests; that is, the Countrey of Cham: As also, the Scripture terms it, Psalm 105. Et Iacob peregrinus fuit in terra Cham. From whose son it was afterwards named Misraim, and by the Arabians Mesre to this day.

2. Beasts that were deified by the Egyptians, who chose at first the figures of Beasts for the Symbols or Hieroglyphical signs of their Gods, perhaps no otherwise then as the Poets make them of Constellations, but in time the worship came even to be terminated in them.