Instructiones

These three, however, bear witness concerning Christ in this way, with the Lord himself speaking in the Gospel: I am the one who bears witness concerning myself, and the Father who sent me bore witness concerning me. And again: But when the Paraclete whom I will send to you comes, the Spirit of truth, who proceeds from the Father, he bears witness concerning me. Therefore the Father bears witness when he says: This is my beloved Son; the Son, when he says: I and the Father are one; the Holy Spirit, when it is said of him: And he saw the Spirit of God descending like a dove coming upon him. What does it mean that he again sets forth in his epistle that there is a sin for which one ought not to pray, a sin unto death? Surely that sinner sins unto death who does not do penance in the course of this temporal life. By this reasoning, that saying must also be understood: But whoever has blasphemed against the Holy Spirit is forgiven neither here nor in the future. For he blasphemes who, having no faith in the divine promises and in the Holy Spirit in whom is the remission of sins, refuses to be reconciled to God in this life through works of satisfaction.

What does it mean that we read in the same text that the world is placed in evil? Not that the world was placed in evil by God, but that the vices of men living in the world are evil; in this way also that which is written will become clear: because the days are evil. CONCERNING THE APOCALYPSE. Who are those seven spirits of God that are mentioned in the Apocalypse? They are those whom the prophet Isaiah also enumerates: the spirit of wisdom and understanding, the spirit of counsel and fortitude, the spirit of knowledge and truth, the spirit of the fear of God, in which, however, spiritual works are signified. But all those works are performed by one and the same spirit. And indeed these things have been set forth by me to you, at your request, from the opinions of the most learned men. But if anyone, in the discussions of the aforementioned questions, should bring forward things that are more approved, rejecting the obstinacy which is wont to be in many, I do not refuse to follow better things.

BOOK TWO. PREFACE TO SALONIUS. Since, dearest son, in the previous book your propositions have already received a frequent response, and I fear that constant questioning, as often happens, might generate weariness from satiety in the reader, I will now, varying the work, attach in my own name what I had promised, dividing each individual item by its own species and placing it under its own titles, so that they may become clearer by the order itself. And first I will come to the interpretation of Hebrew names, of which I will set down certain and more celebrated ones for the sake of brevity. ON HEBREW NAMES. Adonai in Latin signifies Lord. Sabaoth, of armies or of powers, or, as some wish, Almighty. Iesus, Savior. Nazareus, Holy. Messias, Anointed, that is, Christ. Michael, Who is like God. Gabriel, Strength of God. Raphael, Medicine of God. Adam, Man or Earth-born. Eva, Life or Calamity; I wonder why the interpretation of this name is so diverse among the Hebrews, unless perhaps for this reason, that she both brought life to the eating man and calamity by transgressing, or because woman is sometimes life to others, and calamity to others. Abel, Mourning or Wretched. Cain, Possession or Lamentation. Enoch, Dedication. Mathusala, He died and sent. Noe, Rest. Sem, Named. Cham, Hot. Japheth, Breadth. Lot, Declining or Bound. Melchisedec, Righteous King. Abram, High Father. Abraam, Father Seeing the People or Father of Many, that is, of Nations. Sani, My Prince.

Sarra princess; it is to be noted that to both names, that is, of Abraham or Sarra, the Lord added only the letter a, which, however, among the Hebrews is read as e. Agar sojourner or converted. Ismael hearing of God. Isaac laughter, not, however, as some think, so called because Sarah laughed, but because Abraham, who at that time is indicated to have laughed first. Rebecca patience or she who has received much. Jacob supplanter. Israel man seeing God, but better, prince with God. Leah laborious. Rachel sheep or seeing God. Reuben seeing a son or seeing, in the midst. Simeon hearing sorrows. Levi attached or added. Judah confessing or glorifying. Zebulun dwelling of beauty. Issachar there is reward. Dan judgment or judging. Gad temptation. Asher breadth or blessed. Naphtali conversing. Benjamin son of the right hand. Ephraim fruitful or abundance or Augentius in Latin. Manasseh forgotten. Esau robust or heap of stones. Cedar darkness or grief. Job magician or grieving. Amalek licking people or extinguishing. Moses taking up or anointing. Aaron mountain of strength. Pharaoh denuding him or his destroyer; but Pharaoh is a name not of a person but of a rank, just as among us kings are called Augusti, while they are designated by their own names. That Pharaoh, however, who was drowned in the Red Sea was called by his own name Cenchres. Joshua savior. Othniel his time is God or response of God. Ehud glorious.

Semegar name of a newcomer or a settler there. Barac flashing lightning. Delbora bee or talkative. Gedeon temptation of their iniquity. Abimelec my father is king. Thola little worm or scarlet. Iair illuminating. Iepte opening or opened. Esebon thought or girdle of sorrow. Achialon living for God or seeing God. Abdo his servant. Samson their sun or strength of the sun. Dalila poor little thing or bucket. Heli my God. Samuel his name is God. Saul sought after or petition. Iessai island holocaust or sacrifice. David desirable or strong of hand. Ionatham gift of a dove or gift of the Lord. Abessalon father of peace. Salamon peaceful, the same is Ecclesiastes, that is, preacher, the same also Idia, that is, beloved of the Lord. Roboam breadth of the people. Abia father is Lord. Asa lifting up or raising up. Iosaphat judgment of the Lord. Ioram who is exalted. Achazias seizing the Lord. Athalia time of the Lord. Ioas hoping or temporal. Amasias lifting up the people. Ozias strength of the Lord. Azarias help of the Lord. Isatha is perfect. Adhaz seizing. Ezechias strength of the Lord. Manasses forgetful or what has he forgotten. Amon faithful or nourisher. Iosias, where is incense or salvation of the Lord. Ioachaz the robust. Ioachim whose is preparation. Eliacim resurrection of God. Iechonias preparation of God. Sedecias just of the Lord. Ieroboam judging the people or judging the high ones. Nabe barking. Baasa fatness.

Haelam of the age or of the world. Zamrim my psalm or my song. Omri my crisper. Achab brother of a father. Iezabel flowing blood or where is the dunghill. Ochozias seizing the Lord. Ioram who is high, but better he will be exalted. Iehu himself or he is. Joatha robust. Zaccharia mindful of the Lord. Sella his shadow or a petition. Manahem consoling. Facias opening. Helias of the Lord God. Heliseus my God is salvation. Osee saviour. Iohel God beginning or he is God. Amos powerful or strong or a people plucking away. Abdia servant of the Lord. Iona dove or grieving. Micha who is this. Naum sprout or consolation. Habacuc embracing. Sophonias hiding her. Aggeus festive or solemn. Zaccharia mindful of the Lord. Malachias my angel. Esaia alone of the Lord. Hieremia high of the Lord. Hiezechiel strength of the Lord. Daniel judgment of God. Iudith praising or Jewess. Ioseph increased. Maria illuminated or star of the sea, but in the Syrian tongue lady. Simon put away grief or obedient. Petrus recognizing. Bariona son of a dove, both Syriac and Hebrew. Cephas Peter, it is Syriac. Paulus wonderful. Saulus temptation of one looking back or security. Andreas manly, it is Greek. Iacobus supplanter. Iohannes grace of the Lord. Philippus mouth of lamps. Bartholomaeus son of one suspending waters. Thomas abyss or twin, whence he is also called Dydimus in Greek. Matthaeus given, the same is called Leui.

Lebbeus little heart, that is, from the heart; he is also Thaddeus; he is also Judas of James. Chananaeus possessing or possession; but Simon is so called from the village of Chana; he is also the Zealot. Iscarioth memorial of the Lord or memory of death; but Judas is called by this name from the village in which he was born. Marcus high command. Luke himself rising or himself raising. Stephen your norm; but in Greek, crowned. Pontius declining counsel. Pilate mouth of a hammerer. Barabbas son of their master, without doubt of the Jews' master, who is the devil. Eden in Genesis delights. Judaea confession. Hierosolyma vision of peace. Sion watchtower, and rightly, for this city of David is built on a mountain. Babylon confusion or translation. Aethiopia darkness. Aegyptus tribulation or darkness. Tyrus narrowness. Romani lofty or thundering. 'PQVH virtue, Greek. Sinai measure or command or temptation or my amphora. Gehenna free valley; some think it is called this from the valley of Gehennon which is near the wall of Jerusalem. Hebraei passers-over. Sadducaei justified. Pharisaei divided. Galilaei changeable. Samaritae guards, because they were placed there by the Babylonians for the guarding of the Jews.

Among other things, this also abundantly shows that all sacred Scripture is truly divine and full of mysteries, in that names so correspond to things and respond to effects. Just as David, who is rendered in Latin as "strong of hand," was indeed the strongest in nearly all wars; Solomon, "peaceful," indeed administered the kingdom in peace; Daniel, "judgment of God," indeed displayed a sentence of divine discernment in the judgment of the elders. So what wonder if those men prophesied future events, when even their names, as the matter itself teaches, sound forth prophecy? But now let us set forth the interpretation of various words. CONCERNING VARIOUS WORDS. Alleluia in Latin sounds "praise the Lord"; for "ia" is one of the ten names of God that are held among the Hebrews. Amen, "truly" or "faithfully." Diapsalma, "always," that is, that it confirms that those things to which this is attached are eternal from God, not that it signifies a change of meter, as some think, or a refreshment of the prophetic spirit. There are also those who think that diapsalma is written for this reason, so that from it a change either of persons or of meanings may be understood. Osanna, "save" or "make safe." For "osia" is interpreted as "save," "anna" is an interjection of one entreating; therefore it is fully said "Osianna"; but when it is shortened or corrupted, it sounds "Osanna"; and the sense is: "make safe," so that either the people of Israel or the whole world is understood. Rhama, "high"; in the Gospel: "a voice was heard in Rhama," that is, in the heights.

Yet there is also a city which is called Rhama. Racha means empty or vain. Rabbi means my master; it is Syriac. Abba means father, and this too is Syriac. Man, what? Manna, what is this? Anathema means destruction. Maranatha means our Lord has come; it is Syriac. Anathema autem Maranatha, as some say, means destruction at the Lord's coming. Mammona means riches. Theraphim means figures or images, better than fires. Seraphim or Seraphin means burning or setting on fire, according to that: who makes his angels spirits and his ministers a burning fire. Therefore Seraphin are confirmed to be powers in the heavens which praise God and are sent into various ministries. Cherubin means a multitude of knowledge; moreover, Cherubin itself in the Holy of Holies signifies only two animals; but in other places where this name is read, it indicates either some picture or variety. CONCERNING THE EXPOSITION OF VARIOUS THINGS. Mandragora in Genesis is a kind of apple very similar to a small melon in appearance or smell. Mazuroth in Job, which the mathematicians assert are the twelve signs. Fath, that is, a region, such as southern or western. Rhamnus in the Psalter is not a bramble, but a kind of thorn very troublesome with briars. Rhomphea sounds as sword in Latin, for where in Genesis it is said a flaming and turning sword, in Greek rhomphea is placed. Frameae are very long spears, to which even now the Armoricans, using them, give this name; some think that swords are also signified by this.

Capparis in Solomon is a type of shrub in the East, similar to the mastic tree. Palathae in Kings are masses which are customarily pressed together from fresh figs; Palathae is Greek. Debelaim in the prophet Hosea they call Palathae. Dabir in Kings is an oracle which was made in the middle, in the inner part of the temple where the ark of the Lord was; this was called the holy of holies. Byssus is a type of coarser and likewise stronger silk. Phoenicium in Isaiah is scarlet. Luteres in Kings are basins or water-jars; but cantharus is also a Greek name. Latomi in Kings are stone-cutters, and this is Greek. Greagrae in Chronicles are forks for bringing forth meats from cauldrons; it is Greek. Sambucae in musical matters are a type of harmonies. Nablum, which in Greek is called psalterium and which is named from psallere, is similar to a barbarian cithara in the shape of the letter delta. Tympanum is what is made from stretched skin or hide. Cinari, as some think, are cymbals which when struck are roused into melodies. Thyina woods; of these Solomon made steps in the house of the Lord; woods unknown even to the more learned among the Jews. Sethim in the Pentateuch is a type of thorn-bush in the wilderness, from which comes incorruptible wood. Sabeth is the name of a shrub among the Hebrews; in Genesis: "Behold," it says, "a ram was held behind his back in the shrub Sabeth." Lebetae are smaller bronze vessels prepared for cooking use; in Chronicles: "They cooked the peace-offerings in lebetae and caccabi and pots.

Cophinus is a basket. Hydria is a water vessel. Condi in Genesis is a cup or a goblet. Lecythum in Kings is an oil flask. Lenticula in the book of Kings is a small vessel made of bronze containing the oil with which they were anointed for the kingdom. Parapsis is a larger saucer; some think that a dish is also called by this name. Epistylia in Kings are what are placed upon the capitals of columns; it is Greek. Maechonoth in Kings are supports which we call bases. Topazion is a precious stone in which, as some affirm, the colors of all stones shine forth. Corbana is a treasury, but Corbona is interpreted as an offering. Chasma in Luke is a chasm; it is Greek. Erisybe in the prophet is rust, that is, blight of the harvests; it is Greek. Zizania is darnel. Sicera is a juice from dates, and every liquor besides wine which is made for drinking either from fruits or from any kind is called sicera. Nardum pisticum is faithful nard, that is, without fraud; it is Greek. Nardum spicatum, from the fact that the particular species of nard is in the shape of a spike which is prepared when infused. Alabastrum is a kind of precious marble from which the vessel of that ointment in the Gospel was made. Stadium in the Gospel is a fixed measure of distance; eight stadia make a thousand paces.

These names which follow are found in Exodus or in the books of Kings in those places which contain an account of the ark or the tabernacle or the temple of the Lord. The terms of these names which are more obscure are found in the old translation; those which appear clearer are contained in the text of the new translation. Therefore the old translation has *speroteres*, the new *ferulas*. *Calamiscos*: *calamos*. *Troiscos* or *cariscos*: things shaped like a nut. *Anconiscos*: *incastraturas*. *Aspidicas*: *uncinos*. *Fimbrias*: *catenulas*. *Scytalas*: *vectes*. *Lapidibus acrotomis*: *dedolatis*. *Degraphidem*: *celaturam*. *Petalis*: *lamminis*. *Perimetrum*: *lineam*. *Spiras*: the capitals of columns or, as I think, their construction. *Aelam*: *porticum*, but it is better interpreted as *ante fores* or *vestibulum*; therefore *aelam* is Hebrew. The rest which are above are mostly Greek. Likewise in the final part of Ezekiel, in the vision of the city, the old translation has *pastophoria*, the new *gazophylacia*, that is, small cells. *Thee*: *thalamos*. *Aileu*: *frontem*. *Aelaumoth*: *vestibulum*. *Polyandriun*: *multitudines*. *Spithames*: *palmus*. *Gissus*: *definitio*. *Manaa*: *sacrificium*. In Kings, *cenotaphia*: *simulacra*, which in Greek... But let this suffice for now. Now also take this, that certain names which scripture previously called are now called by other names.

Concerning the Peoples. Gomer in Genesis are the Galatae, that is, the Gauls, who were first called Galatae from the whiteness of their body, from whom peoples once migrating into the far reaches of the East were first called Gallograeci, and are now called Galatae by the ancient name of the Gauls. Magog are the Scythians; some think Gog and Magog are the Goths. Tubal are the Iberians, who are also the Spaniards. Thiras are the Thracians. Thogorma are the Phrygians. Madai are the Medes. Iauan are the Ionians, who are also the Greeks, whence also the Ionian Sea. Cetthii are the Citii, that is, the Cypriots, among whom there is also a city called Cittium. Dodanim are the Rhodians; from these Greek nations arose those who occupied the maritime coast from Mount Taurus as far as the Western Ocean. And all these peoples descend from the stock of Iaphet. Chus is Ethiopia. Mesraim is Egypt. Chasloim are those who were later called Philistines, now Palestinians; yet the same are also called Allophyli, and the same are called aliens: their city is Ascalon. Saba is Arabia; Saba is also the name of the region in which the Sabaeans now dwell. Euila are the Getulians. Labain are now the Libyans, once they were called Futhei. Tharsis or Carchedon is Carthage; some think Tharsos are the Cilicians, because the city Tarsus is also situated there. Africa is named from one of the descendants of Abraham through Cetthura who was called Afer. The Ismaelites are named from Ismael, the son of Abraham; the same are also called Saracens from Sarra; the same are also called Agareni from Agar. The Nabethei are named from Nabeth, the son of Ismael, and they extend from the Euphrates to the Red Sea.

The Canaanites are named from Canaan the son of Ham; their land the Jews, after expelling the inhabitants, possessed; these come from the origin of Ham. Assur, the Assyrians, from Assur the son of Shem; these built the city of Ninus from the name of King Ninus, which is now called Nineveh. The Syrians, some assert, are named from Assurim the son of Abraham by Keturah. Uz, which is also the region of Auxitis around Coele-Syria, is thus called from Uz, the great-grandson of Shem. The Elamites, the Persians, from Elam the son of Shem. The Hebrews are named from Heber, who was the great-grandson of Shem. The Chasdei are now called Chaldaei, and Chasdei from Caseh the son of Nahor, the brother of Abraham. All these proceed from the posterity of Shem. Concerning Places. Jebus is itself Jerusalem; it is also Salem, in which Melchizedek reigned. This is now called Aelia from Aelius Hadrianus. Babel in Genesis is now called Babylon; in this place, when men once attempted to build a tower against the sky, they were scattered by a confusion of languages divinely sent. Acchar is now called Nisibis. Reblatha is now called Antioch; it is also the same as Epiphania. Shechem, this is also Sicima; this is also now Neapolis, the city of the Samaritans. Olibama in the prophet is a city in which the princes of Edom dwelt. Arihel in Isaiah, some think this is Ariopolis from the idol of Mars, Arihel, which is situated there. Moreover, Arihel is interpreted as "lion of God," figuratively signifying Jerusalem.

Ararat is in Armenia, on whose mountains after the flood the ark came to rest, so much so that some traces of it remain there even now. Arbe, which is corruptly read as Arbos in our manuscripts, is where three patriarchs are buried—Abraham, Isaac, and Jacob—and besides them Adam himself; this is also Hebron, where David reigned. Lod is the same as Lydda, and the same as Diospolis. Decapolis in the Gospel is a region having ten cities. Accaron is a city of Palestine; there are others who think that Accaron is the Tower of Straton, and that this was later called Caesarea. The places called Antilibanus are those which face the eastern side above Mount Libanus. Effrata is the region of the city of Bethlehem, but the Euphrates is a river from paradise. Mesopotamia is so called because it is surrounded by the rivers Tigris and Euphrates. Emmaus in the Gospel is the name of a former fortress, now a city called Nicopolis. The place of Calvary is so called for this reason, that by custom in that same place condemned persons were beheaded. Areopagus is the name of a court among the Athenians, which took its name from Mars.

Concerning Rivers or Waters. The river Geon of Ethiopia, emerging from paradise, which they call by the customary name Nile. The river Phison of India, also flowing from paradise, which others call the Ganges. The Jordan is so called because two springs flow together into one, of which one is called Jor, the other Dan. The Sea of Galilee is the same as the Sea of Tiberias, the same as the Lake of Gennesaret, the same as the Lake of Chinnereth. The Salt Sea, which is also called the Dead Sea or the Asphalt Sea (that is, of bitumen), is not far from Jericho. The pool of Bethsaida in Jerusalem, to which the sick were brought, is also called Probatica, that is, the sheep pool, because priests once washed the sacrifices in it. Concerning Months. Nisan, in the book of Esther, is the month they call March, which in the scriptures is called the first month. Elul, in the book of Maccabees, is August, which among us is called the sixth month. Casleu, in the prophet Zechariah, is November, which is also the ninth. Tebeth, in the book of Esther, is December, which is also the tenth. Sabath, in the prophet Zechariah, is January, which among us is the eleventh. Adar, in the book of Esther, is February, which among us is the twelfth. But if you also wish to know the remaining Hebrew names of months which are not found in the canon, Iyar is called the second month, Sivan the third, Tammuz the fourth, Tishri the seventh, Marcheshvan the eighth.

Concerning Solemnities. The Jubilee Year is the fiftieth year, which was the year of remission, in which in Israel each seller of his own property returned to his right even without payment. Pascha means "passage," and is Hebrew, not Greek. It is called "passage" because the Hebrews crossed over from Egypt into the land of promise; certainly our Pascha is that by which the Savior, rising from the underworld, crossed over into the kingdoms of heaven. Phase is likewise Pascha, meaning "passage" or "crossing." There are those who affirm that it is called this more from the crossing or passage, because on that same night the Lord passed through Egypt, when he struck down all the firstborn of the Egyptians. Pentecostes is "fiftieth," and is Greek. The Jubilee Year bore the figure of this fiftieth day, which now again prefigures the eternal rest of the future promise. Scenopegia, when tents are pitched by the Jews in memory of tents; for in Greek "tent" is said. This solemnity of the Jews is celebrated in the month of September. Incaenia is the observance or dedication of a new building; for "caenon" in the Greek language means "new"; therefore, in this solemnity the Jews in the month of October celebrated the day of the dedication of the temple. Epiphania is Greek, which means "appearance" or "manifestation," whether because on that same day our Lord and Savior was shown to the peoples in his baptism, or because of the star to the Magi, or because the first sign of the Lord, water turned into wine, then appeared.

Neomenia is what we call the Kalends. But because among the Hebrews the months are reckoned according to the course of the moon, and in Greek the moon is called *mene*, therefore Neomenia can be understood as the new moon. Parasceue is "preparation," a Greek word; for Parasceue is the name for the sixth day of the week; it is called "preparation" because by the Jews on that day the things necessary for the Sabbath are prepared. Sabbata is "rest," a Hebrew word; it is called "rest" because on that day the Lord rested from work, all things having been completed and finished. Concerning Idols. Idola are "images," a Greek word. Belphegor, which is interpreted as "image of shame," is an idol. Mob, the Latins call Priapus. Beel, which is interpreted as "old age," is a Babylonian idol; indeed this same Belus was the father of Ninus, king of the Assyrians. Adramelech is an idol of the Assyrians, which the Samaritans also worshipped. Astarten, which in Latin means "superfluous making," is said to be an idol of the Sidonians. Beelzebub is interpreted as "man of flies." Diabolus means "flowing downwards," but in Greek it is called "accuser." Satana in Latin means "adversary" or "transgressor." Syrenae in Isaiah are demons or great dragons, crested and flying alike, as is thought by some.

Ululae in Isaiah are called by the very Hebrew name Ihihim in every translation; only the Seventy interpreters have placed onocentaurs for them in their translation. There are those who think ululae are nocturnal birds, named from the howling of the voice they utter, which the common people call cauanni. Lamina in Isaiah is a kind of monster, as some affirm. Pilosi in Isaiah are kinds of demons; not a few have thought that even these are to be understood as incubi or satyrs of the most learned, or certain wild men. ON GARMENTS. Ephod is a priestly garment which is called a superindument or superhumeral; it is, however, in the manner of a caracalla but without a hood. There are two kinds of this garment: one is linen and plain, which the priests had; the other, woven with various colors and with gold and gems, which only the pontiffs used. Poderes is a priestly linen garment, closely bound to the body and the same reaching to the ankles, whence it is called poderes; this is also called a subucula. Logium, which is also called rationale, is a small cloth of gold, gems, and various colors, which was fastened to the superhumeral against the breast of the pontiff.

The *cidaris* is a priestly cap made of fine linen; the Greeks and our people call this a *tiara*, and some also a *mitre*. The *petalum* is a gold plate on the forehead of the high priest, which bore that ineffable name of God, the *tetragrammaton*, that is, inscribed with four Hebrew letters. *Penula* in the Apostle is Latin; it is, however, like a cloak with descending stripes. *Diplois* in Kings is a military cloak, a *chlamys*, from the fact that it is doubled, and every garment with which we are wrapped double can be called a *diplois*. *Baadim* in Daniel are linen garments by which, I think, loincloths are signified. For *bat* among the Hebrews means linen; hence in certain places we read *Ephod Bat*, that is, a linen ephod, but not *Ephod Barut*, as some corruptly read. *Melotes* in Kings is a simple skin which the Egyptian monks still use, hanging from one side. *Theristrum* in Genesis among the Arabs is a kind of woman's mantle. *Periscellidae* in Isaiah, as some say, are ornaments for women's legs.

Concerning Birds or Flying Creatures. The pelican is a small bird that delights in solitude; there is also another kind of pelican on the Nile almost like swans, except that they are a little larger; some also call them onocrotals. The nycticorax is a night-owl; many contend that it is the horned owl; there are also those who assert that it is an eastern bird which is called the night-raven. The ibis in the Pentateuch is an Egyptian bird, unclean in the foulness of its mouth, by which it is accustomed to purge its bowels. The herodius in the psalm is thought by some to be the heron. The larus in the Pentateuch signifies the seamew. Coenomyia is not to be understood in the psalm as the dog-fly, as some think, but as a fly of every kind, and therefore it ought to be written not with the Greek letter y, but with the diphthong oe. Sciniphes are a kind of gnat, very troublesome with their stings. Concerning Beasts or Reptiles. The rhinoceros is a terrible beast, bearing twin horns on its nostrils. The monoceron in the psalm is called the unicorn. The tragelaphus in Deuteronomy is the platoceros, that is, with broad horns. Erinacei are so named, nearly the size of medium rabbits, proceeding in herds from the crevices of rocks, they graze in the desert which is opposite the Dead Sea. Ericii, which are so called, are defended by such a spiny covering that they cannot even be touched. The bruchus in the psalm is a locust which does not yet fly. The eruca, which is commonly called a doluam.

CONCERNING WEIGHTS. A talent is 62½ pounds, which makes 80 Attic pounds. A mina is one pound and a half-ounce. A talent has 60 minas. Mna in Greek is called mina in Latin. A drachma has three scruples; a didrachma is two drachmas, whence I wonder how in the book of Hebrew Questions a half-ounce is written. A stater is a coin having, as some affirm, one ounce, that is six gold pieces, as others think three; for in the Gospel a stater is given for two didrachmas. A shekel, which in the Latin language is corruptly called siclus, as is indicated in the aforementioned Questions, has the weight of an ounce, as I have found written elsewhere, ten scruples, which I myself also think. For the siclus or shekel itself sounds like a sicilicus from the proximity of weight. An obol is half a scruple, which makes three siliquas in Ezekiel; a shekel, however, has 20 obols. CONCERNING MEASURES. A corus is 30 modii. A bath is one amphora, that is three modii. A cadus is a Greek amphora, it has three urnae. An oephi or oepha is three modii. An oephi has the same measure in dry goods that a bath has in liquids. A metreta, as some say, has 100 sextarii, but the measure is called in Greek, whence it is called metreta; it should be noted, however, that measure is a Hebrew name. Artabae in Isaiah are Egyptian measures which make three modii ten. A sata is the same as an oephi, that is three modii.

A gomor is an Attic measure having, as some think, three conices, that is, twelve sextarii; others say a gomor is a little less than five sextarii, which I myself follow, because it is the tenth part of an oephi gomor. Some think a nebel is three modii. A sextarius is a measure of liquid. Cotyla is a hemina in Ezekiel: "Ten cotylae," he says, "are a gomor." CONCERNING GREEK NAMES. Now receive the meanings of those names which, celebrated by the mouth of the Church, are turned from Greek into our speech. Theos, god; theos, however, as the opinion of some holds, from seeing, that is, from looking upon all things. Homoousion, of one substance. Homoiousion, of similar substance. Christus, anointed. Spiritus paraclitus, a comforting spirit or advocate. Hagios, holy. Angelus, messenger. Thronus, seat or throne. Apostolus, sent, because they were sent by the Lord to evangelize, although it is thought by scholars to be Hebrew. Propheta, foreteller. Martyres, witnesses. Episcopus, overseer, and therefore the prophet says: "I have set you as a watchman over the house of Israel." Presbyter, elder. Diaconus, minister. Clerus, lot. Ecclesia, a calling out or assembly. Catholica, universal, which is according to the whole. Synagoga, a gathering or congregation. Ethnicus, gentile. Hypocrita, simulator. Haeresis, sect. Monachus, solitary. Heremus, desert. Paroecia, adjoining house, that is, of God. Dioecesis, administration, and this not according to the property or power of the word but according to its effect. Laicus, of the people.

A catechumen is one who is instructed or a hearer. A neophyte is a new planting. A baptistery is a place for immersion. Chrism is an anointing. Eucharist is grace. Holocaust is a total burning, for this reason, because a whole victim was consumed by being given to the fire. Symbol is a collection or a covenant or an agreement that a man has with God. Hymn is a song in praise of God. Antiphon is a reciprocal voice. Pentateuch is five volumes, that is, the five books of Moses, whence the apostle says he wishes to speak in the church with five words. Exodus is a going out or a departure, that is, of the people of Israel. Deuteronomy is a second law, in which there is a prefiguration of the evangelical law. Paralipomenon is of things omitted or left over, that is, because the histories that were omitted in the books of Kings are treated here. Gospel is a good announcement or a good message. Apocalypse is a revelation. Gazophylacium is a guardian of riches, composed from the Persian and Greek languages. Synod is a gathering or a meeting. Canon is a rule. Teuchos is a volume, whence pentateuch. Apocrypha are hidden or secret things. Hexapla are sixfold things. Apology is a defense, whence it is called an apologetic. Anagoge is a higher sense. Tropology is a moral understanding. Parable is a likeness.

You have here a little work, my dearest son, on nearly the whole body of the scriptures, like a kind of seedbed of understanding, which I have gathered in two volumes—not a little instruction, as I think, for teaching you from various and necessary matters.