Our AUTHOR says in addition, In this place is a greater demonstration of Jewish superstition in common writing; in which, with the Consonants changed also, they set down ידוד, or יי, in the place of which some maintain that they formerly set down the triple י/Yod with a Qametz (ָ) enclosed in a Circle (יָיי), not without a many-layered mystery. Nevertheless, this superstitious writing of the Jews, however it may be regarded, furnishes an indication that it was formerly read Jehovah, rather than of Adonai. יְיָ, a Double י/Yod with a shewa (ְ) and a qametz (ָ) subscripted, is the contracted Chaldean writing. Now, the Most Illustrious LEUSDEN, in Jona illustrato, page 27, testifies that he has a Manuscript Codex of Maimonides’ Mishneh Torah, written almost two hundred years previously, in which this Name is almost always expressed by the triple Yod; one of which, it is related, was cast out at a later time by the Jews out of hatred for the Trinity. Indeed, GALATINUS, de Arcanis Catholicæ Veritatis, book II, chapter X, column 82, thinks that the Jews in their ancient Hebrew Codices willed to express the Name יְהוָֹה/Jehovah through the triple Yod with a Qametz enclosed in a Circle in order to denote the Trinity. The Triple Yod signified the Three Persons; but the single Qamet subscribed under the three letters, the Unity of Essence; the Circle, in which these three letters are enclosed, the identity of the divine Essence. But straw-arguments of this sort will do liitle to convince the Jews of the mystery of the Trinity. While it is equally trifling, when he asks in the same place, Why in the Name יְהוָֹה/Jehovah the second letter alone is doubled, but not the first or last? and to which Galatinus responds, because the Son has a twofold regard; the Son is begotten by the Father, and at the same time sends with the Father the Holy Spirit: but the Father and the Holy Spirit have only one regard; for the Father sends and the Holy Spirit is sent; and for this reason he thinks that the second letter alone is doubled.